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Dharma
by Ven. Thubten Chodron When people first begin Dharma practice, they often ask, Buddhism says clinging attachment is a disturbing attitude. If I diminish my clinging attachment, what will happen to my ambition? Will I being listless and lack motivation to do anything? What will happen to my career?Д Similarly, they wonder, фWhat role does ambition play when we organize Dharma events and volunteer work in a Dharma center? How do we know if our efforts are positive? These are good questions and to answer them we must distinguish between constructive ambition and destructive ambition. Ambition, like desire, can have two aspects, depending upon the motivation and the object sought. Negative ambition pursues worldly success and worldly pleasures with a self-centered motivation. Positive ambition seeks beneficial goals with one of the three kinds of Dharma motivation: to have a good rebirth in the future, to be liberated from the difficulties of cyclic existence, and to attain full enlightenment in order to benefit all beings most effectively. When speaking of the first hindrance to genuine Dharma practice—attachment to the happiness of only this life—the Buddha spoke of the desire or ambition for material possessions, money, fame, praise, approval, and sensory pleasures such food, music, and sex. Due to our strong desire to have the pleasure we think these things will bring, we often harm, manipulate, or deceive others to obtain them. Even if we strive for these things without directly ill-treating others, our mind is still locked into a narrow state, seeking happiness from external people and objects that do not have the ability to bring us lasting happiness. Thus, the time we could spend developing unbiased love, compassion and wisdom is diverted into seeking things that do not satisfy us in the long term. To bring about lasting happiness, we need to decrease this kind of ambition by first, seeing its disadvantages—these actions create problems in our relationships with others and also plant negative karmic imprints on our mindstream—and second, recognizing that the things worldly ambition seek lack the ability to bring us long-term happiness. There are many rich and famous people who are miserable and suffer from emotional problems and alcoholism. As we gradually decrease our worldly ambition, space opens up in our mind to act with compassion and wisdom. This is positive ambition. Compassion—the wish that living beings be free of suffering—can be a powerful motivator for action. It can replace the anger that previously motivated us when we saw social injustice, and inspire us to act to help others. Similarly, constructive ambition is imbued with the skillful wisdom that reflects carefully on the long- and short-term effects of our actions. In short, through consistent practice, the energy of our selfish ambitions for worldly pleasures is transformed into the energy of practicing the Dharma and benefiting others. For example, letВs say Sasha is very attached his reputation. He wants people to think well of him and speak well of him to others, not because he really cares about people, but because he wants people to give him things, to do things for him, and to introduce him to famous and powerful people. With this motivation, he may lie, cover up his shortcomings, pretend to have qualities he doesnВt have, or to have contacts are, in fact, bogus. Or, he may even do something seemingly nice, such as speak sweetly to someone, but his intention is solely to fulfill his selfish wish. If he stops and reflects, фWhat is the result of such an attitude and actions? Will attaining what my ambition seeks really bring me happiness?Д Sasha would realize that, in fact, he is creating more problems for himself and others though his deceit and manipulation. Although at the beginning he may be able to fool people, eventually he will give himself away and they will discover his base motives and lose faith in him. Even if he succeeds in getting the things he wants and initially feels good, these things will not leave him totally satisfied and will bring with them a new set of problems. In addition, he is creating negative karma, which is the cause to have problems in future lifetimes. By thinking in this way, his worldly ambition will die down and there will be now space to think clearly. Reflecting on his interdependence with all beings, Sam will understand that his own and othersВ happiness are not separate. How could he be happy if those around him are miserable? How could he bring about othersВ happiness if he neglects himself? He could then engage in various projects with this new, more realistic motivation of care and concern for self and others. As we leave behind worldly ambitions, we can approach our job and career with a new motivation. With worldly ambition, we grasp at our paycheck and everything we want to buy with it, and are concerned with our reputation in the workplace and getting the promotions we seek. When we recognize that even if we got those things they would not make us everlastingly happy, nor would they give ultimate meaning to our lives, then we can relax. This relaxation is not laziness, however, for now there is room in our minds for more altruistic and far-reaching attitudes which motivate our work. For example, in the morning before going to work, we can think, фI want to offer service to my clients and colleagues. My purpose in working is to benefit these people and to treat them with kindness and respect. *Д Imagine how different our working environment would be if even one person—us—acted with that intention as much as we could! We can also think, фWhatever happens today—even if I get criticized or stressed out—I will use it to learn about my mind and to practice the Dharma. *Д Then, if unpleasant things happen at work, we can observe our minds and try to apply the Dharma antidotes to disturbing emotions such as anger. If we are not successful with quieting our mind down on the spot, when we come home we can review what happened and apply the Dharma antidotes, in this example, by doing one of the meditations to generate patience. In this way, we can see that giving up worldly ambition will actually make us kinder, more relaxed, and thus more efficient at our work. And curiously, those are the qualities that will naturally bring us a better reputation and even a promotion, although we may not directly be seeking them! Sometimes, if we are not careful, our worldly ambitions become involved with Dharma projects. For example, we may become attached to being someone important in the eyes of our spiritual master and become jealous of or compete with fellow disciples for our teacherВs attention. We may seek to be powerful in our Dharma center so that things are done according to our ideas and we get the credit for the centerВs achievements. We may want to have many expensive and beautiful Buddha statues, Dharma books, and photographs of spiritual masters so that we can show them off to our Buddhist friends. We may want to have the reputation of being a good meditator or one who has taken many initiations and done several retreats. In such cases, although the objects and people we are around are Buddhist, our motivation is not. It is the same worldly ambition, only now it is more deadly because it focuses on Dharma objects. It is easy to get caught in this trap. We think that just because we work in Dharma groups, go to teachings, or have Buddhist objects, that we are practicing Dharma. This is not necessarily the case. A motivation seeking reputation, possessions and so forth for the happiness of only this life contaminates our actions It is only by repeatedly looking at our motivation that we can discern whether or not it is worldly or Dharmic. Often, we discover our motivations are mixed: we do care about the Dharma and want to serve others, but we also want our efforts to be noticed and appreciated and to receive some recognition or remuneration in return. It is normal to find such mixed motivations, for we are not yet realized beings. Should we discover a mixed motivation or one tainted by worldly concern, then we need to contemplate its disadvantages as explained before and deliberately generate one of the three Dharma motivations. The purpose of our practice is not to look like we are practicing to Dharma, but to actually practice it. Practicing Dharma means transforming our minds. This occurs in our own minds. Statues, books, Dharma centers, and so forth help us to do this. They are the tools which help us actualize our purpose; they are not the practice itself. Thus, to progress along the path, we continuously have to be aware of our internal thoughts and feelings and examine if they concern worldly ambitions and desires, which are by nature self-centered and narrow. If they do, we can transform them into the positive ambition and desire for more noble aims such as the happiness of others, liberation from cyclic existence, and the full enlightenment of a Buddha. As we gradually do so, the benefit to ourselves and others will be apparent. Russian News The Concecration of the New Central Kalmyk Buddhist Temple took place near Elista on October 6th. The Spiritual Representative of H.H. the Dalai Lama Geshe Thinley was travelling wide over the country. All sommer he was riding Buryatia, Kalmukia and Tuva. He told us that Buddhist initiatives took root in these areas. The Baikal Retreat Center was inaugurated by 4 persons who had a twoweek retreat on Guruyoga there. Several hundred people were attending different teachings by Geshe-la, many had taken a vow to abstain from alcohol (what is of crucial importance for present-day Russia). Geshe Thinley also was preaching in jails and took part in debating with the students of the Ulan-Ude Buddhist Dialectical School, patronised by Yeshe Lodro Rinpoche. In Irkutsk Geshe founded new “Atisha Dharma-center”. Also he visited Altai, where the Dharma is considered to be a national tradition, where he consecrated a stupa built to commemorate the Altai Lama Boor, who lived in XIX ctntury. After that Lama Thinley also visited Omsk Dharma-center, founded by him last year. Having spent September and October in Moscow Geshe Thinley again left for Buryatia. Geshe-Lharamba Jamyang Kyentse who was teaching for 3 years in St.Petersburg Buddhist Temple has refused to stay in the Temple any more and teach there because of dissaccord with temple administration (the Abbot of the Temple — Buryat monk ven. Tenzin Khetsun Samayev. Deputy abbot Buryat monk ven. Budayev). Now Geshe-la is supported by handfull of his poor students only and we all are facing some difficulties. Nevertheless this year he started to teach Prajnaparamita and Tantra. We feel very important that the Teachings in St.Petersburg continued and will do all we can for upkeeping Geshe-La. (See Russian language section for deyails.) If someone can support us — your help is needed! Choiki Nyima Rinpoche visited St. Petersburg on August 4-9 to give the Teachings on “The Awakened State of Mind” with initiations in “Trinley Nyingpo” and “Maway Senge” of the Choglin Tersar lineage. Tenga Rinpoche visited St. Petersburg at the end of August and gave Teachings and initiations into Vajrakilaya, Tara, White Mahakala, etc. Both visits were sponsored by Russian Rock-star Boris Grebenstchikov. Namkhai Norbu Rinpoche was teaching by Moscow from 17 up to 22 of May, and from 25 up to 29th of May 108 members of the Russian Dzogchen Community passed the exams on theory according to the program elaborated by Rinpoche. The first Russian FPMT Center created in Moscow by the students of Ven/ Geshe Thinley Central Buddhist Board renamed The so-called “Central Buddhist Board of Russia” — (i.e. the Buryat Buddhist Association) is renamed now into the “Traditional Buddhist Sangha of Russia”.
The Buddhist community “Vajrasangha” is existing for more than 2 years in the jail of the city of Alchevsk in Ukraina. Though surprising it might seem, but prisoners were given a separate room as a prayer-hall, and visits of the Buddhist preachers are encouraged by the jail administration. MONGOLIA STATE OPENING OF THE 'INDEPENDENCE' TEMPLE (MIGJID JANRASIG) IN ULAANBAATAR, ON 26/27TH OCTOBER 1996 The re-opening of the great temple of Migjid Janrasig, built in 1911 as a symbol of Mongolia's independence from the Manchu Empire, happened to be the big event of the autumn in Mongolia. It was a state ceremony attended by President Orchibat, the new Prime Minister Enkhsaikhan, leader of the Democratic Party, the Minister for Education and Culture, Chultem Lhagvajav, many of the Great Hural (MPs), diplomats and the monastic community led by the Head of Mongolian Buddhists, Ven D Choijampts, Khamba Lama of the principal Monastery, Gangdanthekchenling. Bakula Rinpoche, the outgoing Indian Ambassador to Mongolia and himself a Buddhist monk, who has been such an influential force in the revival of Buddhism in Mongolia will also be there as one of his last duties in Mongolia. He is due to leave later this year after a term of seven years. The temple was built at the bequest of the 8th Khutuktu, Bogd Gegeen who was both a religious leader (the most senior Lama in Mongolia) and a political one (the head of the National Movement for Mongolian Independence). Thus he held a similar position in Mongolia to that of the Dalai Lama in Tibet. The interior of the temple was dominated by a gigantic 60 ft high gielded statue of the deity Migjid Janrasig (Tib: Chenrezig — the Boddhisattva of Compassion). In this form the deity is known as the 'eyes of awareness', who symbolically opens one's eyes. Thus the temple, Migjid Janrasig, was a symbol of Mongolian independence from Manchu rule. During the 1930's the Soviet inspired Communist rulers of Mongolia effectively obliterated Buddhism in the country destroying all but a handful of the 800 monasteries and killing or imprisoning thousands of monks. At that time the interior of the Migjid Janrasig was ransacked, the great statue was broken up and carted off to Russia along with truckloads of religious and ritual objects much of which was melted down to make bullets. The empty shell of the temple was converted into a Soviet military printing house during the Second World War. After the peaceful revolution in 1990, when Buddhists became free to practise in public after 60 years of suppression and the few remaining monasteries re-opened, one of the first things the government did was to send a delegation of old Gangdan monks and the Minister of Culture of the time, Enkhbayer, to Russia to look for the golden statue. It is said that they found some parts — an arm — but their ownership was disputed by the Russians. The Mongolians decided that they would start again. They would refurbish the temple themselves and build a new statue of Migjid Janrasig. The work was overseen by 82 year old Mongolian, Lama Tenzin, a renowned sculpture and artist. Considerable funding for the refurbishment has been provided by the Mongolian Government($350,000). This support from a government in a country that faces intense economic hardship is an indication of the importance attached to this temple. Once again it will stand as a symbol of Mongolia's new-found freedoms. The rest of the funding has come from lay Mongolians and some foreigners — one Japanese Buddhist Group gave $150,000 US. After the opening ceremony, the government will hand the Migjid Janrasig into the care of Gangdanthekchenling Monastery in whose grounds it stands. Sue Byrne Tibet Foundation, London Соntact Statement from Kashag — the Cabinet of the Tibetan Government in Exile Dharmsala14 May 1996 A six point press statement concerning Shugden Deity is being circulated from England by one Mr Robert Fielding at the instance of one Tibetan Lobsang Chogyal in New Delhi. The main allegation of suppression of religious freedom among Tibetans in India and some kind of witch hunt launched by the Tibetan organisation against worshippers of Shugden are baseless as explained below. 1. There is no religious suppression concerning the Shugden Deity issue. There is no cohersion on personal freedom of worship. As every orgnisation, institution, administration and government has certain rules and regulations. An individual or a group of people who do not subscribe to the established policies of an organization or administration can not remain in it. However, at no stage, the Tibetan Government in exile imposed any restrictions on an individual's right to worship. 2. Worshipping of the Dorjee Shugden deity has for along had an adverse effect on the overall interest of the Tibetan cause and seen to be harmful to the personal safety of His Holiness. This has caused a great concern among the Tibetan people. However, allegation of His Holiness ordering youth and women's association in Mundgod to conduct house to house search of the homes of the Tibetans is baseless and misleading. 3. The local police personnel were there in the settlement to maintain law and order as a group of so-called worshippers of the above said deity with knives and iron bars threatened to assault the two officials who were deputed there to explain the thoughts of His Holiness. The settlement has only about seven Tibetan officers in the settlement. 4. His Holiness did invite the young reincarnation of Trijang Rinpoche mainly to explain His Holiness thoughts regarding the said deity. The final decision was left entirely to young Trijang Rinpoche and His Holiness has not imposed any decisions. Few anonymous posters appeared in Dharamsala explaining the origin of Shugden with a brief reference to certain explanations given by late Trijang Rinpoche similar to His Holiness had also said. 5. If any individual believes the deity issue is more important and consider it above the Tibetan national interest, he or she is free to practice what he or she believes is right. The fear of repression from the Tibetan Government is totally baseless and without any ground. So far, there is not a single Government employee who follow the above deity, as such, losing jobs because of this reason does not arise. It is totally not true that the children of TCV have been thrown out of schools whose parents worship this deity. sd Kalon Sonam Topgyal Smetana — another path to enlightenment By Alice Jondorff Many aspects of Russian culture have been constantly under scrutiny since the melting of the big freeze between Russia and the rest of the world. Fiscal policies, security measures, the nuclear industry and the Hermitage are all examined on a place in the limelight. I am referring to that unpredictably-textured white miracle known to the locals as smetana, and uninspiringly translated into English as sour cream. There are few places in the city where queuing is a regular part of everyday life, as it once was. Still, the automation and technology that are affecting other spheres of activity have, as yet, left the smetana trade mercifully unscathed. In shops bearing such extraordinarily original names as “Moloko” (Milk), people still queue for smetana, clutching carefully-washed jars. In this way they carry on the traditions of those days before pre-packed food put an end to all the fun. As I join the queue with my scrupulously scrubbed jar, complete with lid, I can feel myself drifting into that upper state of meditation usually achieved only after years of patient study. I realize that this is it, this is the answer. Nirvana is open to those who remember their jars. This may seem unlikely to those who are not in on the secret, and I must confess to early skepticism myself. There is, however, undeniably an element of self-preservation at work also. If one does not embark on a journey on a higher plain as one stands among the sharp-elbowed babushkas, one is likely to start foaming at the mouth, pointlessly throwing the contents of one’s pockets around the place and babbling incoherently. This higher state of consciousness is not only essential for survival, it is also a direct follow-on to the feeling of intense smugness one has from remembering to bring one’s jar. One feels that one is doing one’s bit for the ozone-layer, for ecology and all that green stuff. No throw-away plastic containers for me, thanks. No contribution to global warming. This mysticism is all very well, but the facts do support my hypothesis. In my local dairy produce shop alone, nearly 150 liters of smetana is purchased every day. That is around five full churns of the ambrosial fluid. On Fridays, the total is nearer 200 liters. Can merely gastronomical factors account for such vast quantities of smetana disappearing down the throats of Petersburgers? Must not the goodly burghers of the city be also intent on improving the spiritual quality of their lives? Perhaps not the most convincing of theories, I am prepared to concede. But there is certainly more to the simple act of smetana-purchasing than meets the eye of the casual observer. Galya, smetana-pourer for the last 18 years, informs that the best smetana should be smooth, easy to pour and glisteny. If it is thick, it is too old, and if it has lumps in, it is not made from real milk, but form powder. One must be constantly on one’s guard while dealing with smetana. It is a tricky business. I have, on several occasions, been warned off certain vintages of smetana, both by fellow queue-standers, and by smetana-pourers themselves. There is a reverence awarded to the product by all who come into contact with it that is not present in other trade circles. The very queues differ in intensity form, for example, bread queues. This is due to the fact that one does not simply ram the purchased product into a bag and leave the shop. One has to check that the lid is properly screwed on tightly enough, and that the smetana has not spilled over the side of the jar. One may even be tempted to take a swig of one’s booty right then and there in the shop. If one is a truly professional smetana-buyer, one also provides oneself with a plastic bag into which one delicately places one’s full, white jar. Even for the professional, the transaction is not without its hazards. I was witness to an incident recently where a mature woman, quite plainly a smetana-professional, ran into difficulties with her smetanafication. She had inadvertently had more weighed out than she could pay for, and was thus hostilely de-smetanified by an irate smetana-pourer. The queue snapped out of its state of hyper smetana-induced revery and entered into lively discussion. The mature professional’s smetana was to be washed down the drain rather than run the risk of being sold at a discount rate. Fortunately for the professional, the shop’s water supply had been cut off, so the jar could not be rinsed out, and the pro got away with a few extra grams of smetana. The supreme absurdity of such incidents is enough to make dreamers of even the most impatient of queue-standers. I thus wholeheartedly recommend my forthcoming set of seminars, “Zen and the art of smetana” to all. However, I do draw the line at standing in line with an empty bottle for my vegetable oil. Nirvana can only be pushed so far. Reprinted from: St.Petersburg Press N 102 Apr. 25 — May 2, 1995
The festival “Tibet and Russia” in commemoration of the 250 years of the first publication of the Tibetan text in Russia will supposedly take place next autumn. The “Friends of Tibet Societies” of St.Petersburg, Moscow, Kalmykia, Tuva, Buryatia and Omsk Dharma-center are taking part in preparation. Contact us by E-mail: odt@narthang.spb.su or tel-fax 7-812-2744439 A.R.A. CONGRESS The first congress from the Radical Antimilitarist Association, which took place in Moscow on June 29th and 30th in the presence of the deputies of the State Douma (the Russian Parliament), the Committee members of the Mothers of Soldiers from Russia and the Secretary of the TRP, approved a final motion in which it expresses "the solidarity with the nonviolent struggle for freedom, human rights and human dignity, led by the Tibetan people under the guidance of His Holiness the Dalai Lama". жүктеу/скачать 0.54 Mb. Достарыңызбен бөлісу:
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