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September 1 - September 15, 2024
To make a proper confession, it is necessary to do so with the four powers. The first of these is the power of the support, which is to take refuge in the Three Jewels and to generate bodhichitta. The second power entails deep and sincere regret for all the negative actions we have done until now and the negative emotions we have indulged in. This requires reflection on the harmful effects of negative actions. The third power is the resolve never again to commit these negative actions, even if it were to cost us our lives. The fourth is the power of the antidotes, such as prostrations,
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When we come to die, our future will be determined only by the positive and negative actions we have done.
If we think of death in this way, we will naturally regret our past negative actions and wish to confess them immediately, feeling ill at ease until we have completely purified them.
The Buddha who gives us refuge has conquered the four demons: the aggregates (skandhas), negative emotions, death, and pride.20 We could not, however, rely on his protection were it not for his great compassion.
He has become an authentic refuge as a result of definite causes and conditions, chiefly his desire to help others. When the Buddha himself was an ordinary being, wanting to be happy and to avoid suffering, he realized that these feelings were shared by all others, and he was moved by great compassion to free them from sorrow and bring about their happiness.
Indeed, altruistic thoughts can become an obsession and increase our anxiety. When such good and positive thoughts are combined with wisdom, we know how to help beings effectively and can actually do so.
We call the Buddha our Teacher because he showed us what to avoid and what to take up. He himself developed the supreme wisdom that understands emptiness to the point where all dualistic perceptions disappeared, and his realization was complete. On the basis of his own experience, he was able to dispel all the sufferings of others and give them refuge.
Broadly speaking, these teachings fall into two categories: those that show how to attain temporary happiness in higher rebirths and those that teach the path to the ultimate freedom of Buddhahood.
The Sūtra of the Visit to Lankara speaks of five vehicles: that of humans and celestial beings; that of Brahma; that of the Shrāvakas; that of the Pratyekabuddhas; and that of the Bodhisattvas. The first two of these are common to both Buddhist and non-Buddhist traditions. The last three are specific to the Buddhist path in their teachings on ultimate freedom and emptiness, which is what we are usually referring to when we speak of the Buddha’s Doctrine.
Do not take the Buddha’s words literally simply out of reverence. Examine them and respect them only when you have seen a good reason for doing so. Of course, faith is very important for spiritual practice, but blind devotion to the Buddha is not enough. We must have valid reasons for respecting his teachings. In the Buddhadharma, and particularly in the Mahāyāna teachings, great importance is attached to logical investigation.
The treatises on Buddhist logic talk about the fruit and its two aspects: the manifest aspect and the veiled aspect. For us ordinary beings, the fruit of Buddhahood remains obscure. If we wish to realize it without going astray, we have to take the path that unites means and wisdom, for it is based on valid principles and reflects the true nature of things.
When we rejoice in the good qualities and positive actions of others, we accumulate merit ourselves. By rejoicing in our own positive actions, we increase and strengthen their effect. On the other hand, if we show off the few good qualities that we have and are jealous of those of others, we do not even deserve to be called practicing Buddhists.
Aspiration bodhichitta is the vow to generate the same intention as the Buddhas and Bodhisattvas of the past. Application is the vow to accomplish, as they did, all the activities of the path to enlightenment, for the sake of all beings.
we shall now read the Seven Branch Prayer. 18. May I be a guard for those who are protectorless, A guide for those who journey on the road. For those who wish to cross the water, May I be a boat, a raft, a bridge. 19. May I be an isle for those who yearn for land, A lamp for those who long for light; For all who need a resting place, a bed; For those who need a servant, may I be their slave. 20. May I be the wishing jewel, the vase of wealth, A word of power and the supreme healing, May I be the tree of miracles, For every being the abundant cow. 21. Just like the earth and space itself And
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Just like the earth, may I support beings as numerous as the sky is vast. And as long as they have not attained enlightenment, may I devote myself entirely to their happiness.
Now, with compassion and devotion, pray, “May I attain Buddhahood!” and recite: Teachers, Buddhas, Bodhisattvas, listen! Just as all the Buddhas of the past Have brought forth the awakened mind, Likewise, for the benefit of beings I will bring to birth the awakened mind.
Now that we have taken this vow, we should try to be good human beings in our daily lives.
We should from now on try to have a positive and kind mind: we are going to be happy in life. I really think that the future depends on the quality of one’s mind, on a good mind. So we must try to be good people and be good examples for those around us. The initiative to be like this has to come from each one of us individually.
This mind of ours has the potential for accomplishing all the qualities of Buddhahood. But these qualities are temporarily obscured by our mistaken belief in the existence of an “I” and by self-centeredness and negative emotions. These are the powerful enemies of the positive attitude that we have generated. They live within our minds; they are not outside.
We need to be always on our guard, so that if a negative emotion or thought arises, or is about to arise, we are able to use these tools and to employ the antidote immediately, at the very moment that the mind is disturbed. When we practice in this way, with carefulness, negative emotions become less and less powerful.
We should therefore make every effort not to spoil our bodhichitta. We must devote all our energy to this purpose. Moreover, there is no knowing when death may overtake us. At the moment, we may be in good health, but life can end suddenly. Let us make the best use of our days, being careful all the time.
On the other hand, because our negative emotions are so strong, we engage in negative actions even though we can see what is wrong with them. It is the emotions that are the real enemy to each of us being a good person.
Those whom we ordinarily consider to be our enemies can only be so for one lifetime, at the most. But negative emotions have been harming us from time without beginning. They are truly the worst of enemies.
As long as anger, pride, and jealousy are in our minds, we will always have external enemies. If we get rid of one enemy today, tomorrow another will appear. It is endless. While we may be able temporarily to free ourselves of enemies, with negative emotions entrenched in our minds, we shall never find lasting happiness.
Anyone who practices the Dharma has a duty to do battle with the enemy—negative emotions. If we wish to achieve ultimate happiness, we have to use the antidote to fight against this enemy.
For negative emotions are actually impotent, based as they are on ignorance, which itself has no strength. This inner enemy is easily vanquished with the weapon of discriminating wisdom, which knows the true nature of the emotions.
When we investigate carefully, we cannot find something, some powerful enemy, called negative emotion. In reality, there is nothing there.
When we look more closely, we realize that it is through the coming together of causes and conditions that these emotions have such power—they do not have any power of their own. They are simply a nexus of factors that we identify and label. In fact, the emotions are entirely dependent on other things. The harm they do us is due to illusion. If we really understand this, the negative emotions cannot harm us.
We need to be always careful in our thoughts, words, and deeds. It is here that attentiveness, or mental scrutiny, keeps us on our guard, so that when we are on the point of committing a negative action, we are aware that we are in danger of doing so and are therefore able to apply the appropriate antidote.
In the Bodhisattvayāna and Mantrayāna, on the other hand, it is the mind that is of paramount importance. The root of the Bodhisattva’s discipline is to avoid any selfish attitude. We should never pursue our own interests while forgetting others or do so at the expense of others.
It is within this context that a Bodhisattva, whose mind is clear, stable, and completely under control, is able to work for the benefit of others in ways that might otherwise produce harm.
But even in retreat in a very secluded place, if the mind is not kept under control, it will wander all over the place. Even completely alone, we can have an enormous amount of negative emotions.
How are we to guard the mind? We should use attentiveness to watch our thoughts and use mindfulness to judge whether we are acting correctly. With these two we have the means to annihilate all adverse conditions.
As we develop mindfulness, never forgetting what to do and what to avoid, attentiveness gradually becomes part of us.
According to time and circumstances, the necessity for an action may outweigh the fact that it is forbidden by the precepts, and in such circumstances we are not only permitted to transgress a vow but it is our duty to do so.26
In this way, the mind, like a drunken elephant, maddened by the three poisons, will be tied to the pillar of positive actions with the rope of mindfulness and tamed with the hook of attentiveness.
If we are unable to keep the mind attuned to virtue all the time, we can let it rest in a neutral state, neither positive nor negative. But at all costs, let us avoid negative thoughts.
It is important to be sure of our practice, clearing up all doubts and making certain that we have understood everything correctly. This confidence in the practice has to be based on clear reasoning and faith, determination and stability, and respect for the practice we are doing. Our actions should be guided by our own conscience, by concern for what others might think, and by dread of the consequences of negative actions. Keeping our senses under control, let us be peaceful and try to make others happy.
Childish persons here refers to those of immature intelligence, that is, ordinary beings with no realization. If we mix with such childish people, we risk losing our direction and will not be able to help others. So while we should avoid being influenced by them, we should not get discouraged or annoyed by them. Rather, we should feel great compassion for them, as they are in the grip of their negative emotions.
Let us try to avoid all negative actions, both those that are negative by nature and those that have been proscribed by the Buddha in connection with any vows we have taken. At the same time, let us keep foremost in our minds the intention to benefit others. For example, if allowing someone not to lose face will be the best thing for them, we should do our best to act accordingly. And all the time we should understand that we ourselves, our actions, and those who are affected by our actions are all like illusions, entirely devoid of reality.
But the purpose of human life is not just to sustain the body. The body is rather to be used as a vehicle for the intelligence that characterizes human existence so that we can progress spiritually.
Wherever we go, let us be humble and avoid being noisy or bossy. Let us not hurt other people’s feelings or cause them to act negatively. Rather, let us be friendly and think well of others, encouraging them to accumulate positive actions.
If other people offer you advice, instead of thinking, What business is it of yours to be making suggestions? respect what they have to say and consider yourself as the disciple of all beings. If their advice is reasonable, act on it rather than arrogantly rejecting it. Show support for any positive things people say, and rejoice when you see others doing something good, encouraging them with praise.
The joy we can have from appreciating others’ positive deeds is priceless. We stand to lose nothing from it in this life, and it is the cause of great happiness in future lives. If, on the other hand, we react negatively when other people try to correct us, or competitively when others are praised, or proudly when it is we who are praised, it will make people unhappy, and we will become lonely and friendless. And in future lives we will experience great suffering.
Look kindly at others, thinking, It is thanks to them that I shall attain Buddhahood.
What are the best ways to accumulate positive actions? Above all, we need a positive mind that is strong and constant. This will of itself engender positive actions. Then we must consistently apply the antidotes to desire, hatred, and ignorance. Moreover, beneficial activities are most fruitful when they are performed for learned and accomplished beings; for our parents, to whom we owe so much; for the sick, old, and weak; and for those who suffer greatly. In all these, we should not simply go along with others passively but should make an independent effort to initiate positive actions
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To make progress in our practice, we have to rely on qualified teachers, learned in the profound and vast aspects of the teachings contained in the Mahāyāna texts. Mere learning is not enough, though. Such teachers should have practiced what they have studied, incorporating it into their daily lives and combining knowledge with true spiritual realization. We should never abandon them, even if it were to cost us our lives, and we should learn how to follow them properly.
As a destructive force there is nothing as strong as anger. An instant of anger can destroy all the positive actions accumulated over thousands of kalpas through the practice of generosity, making offerings to the Buddhas, keeping discipline, and so on. Indeed, there is no fault as serious as anger.
Patience, on the other hand, as a discipline that neutralizes and prevents us from succumbing to anger, is unrivaled. Through it, the suffering we endure from the heat of the negative emotions is relieved.
Here, the term positive actions refers to generosity, making offerings to the Buddhas and Bodhisattvas, and keeping discipline,
