By the 16th Gyalwa Karmapa
Tibetan Dharma is based on Mahayana Buddhism and in Tibet there is a special Mahayana tradition.
The heart of Mahayana teaching is the practice of experiencing Bodhicitta, or the enlightened mind.
Bodhicitta can be seen from two aspects :
the aspiration to benefit oneself
and to benefit others
but when you are truly doing the practice then you generate Bodhicitta that includes both yourself and ALL other beings.
As accomplishing some task, if you do it with the intention of benefiting others and with the understanding of cause and effect,
then you generate trust in people and they can have complete confidence in what you do.
The skillfull means of Bodhicitta allow you to be effective in helping others. Bodhisattva activities activities are divided into four kinds:
- Generosity
- Pleasant speech
- Beneficial conduct
- Consistency of word and deed.
In practicing generosity, a Bodhisattva may see someone who is poor , spontaneously they would give food, clothing or whatever may be needed. Bodhisattvas also know that people will not listen well to words spoken in anger.They are sensitive to each person's situation and understanding this, they speak without abruptness, smoothly and calmly so that the other person feels comfortable. Bodhisattva conduct allows a Bodhisattva to adapt the Dharma to many different situations.
If you consider Eastern and Western religions, you can see that the faith in religion can be the same even though the religions themselves are different. If you consider philosophy, however, you will see that there is a difference. In Western countries, therefore, teachers must speak according to Western thought patterns so that the seed of Dharma can fully enter into the experience of Western people. This is the way in which the lamas speak.
Because we are in a fortunate time, America, Canada, Europe, the whole world receives the light of the Buddha's compassion. People now want to do practice and it gives them much joy. But in order to do the practice, you have to meet with the right situation and this meeting itself is the extraordinary blessing of the Dharma. Once having received this wonderful blessing, it is the responsibility of the Dharma practitioner to pass the teachings on to those who are ready for them.
The root of the Dharma is precious Bodhicitta.
As I said in the beginning of this talk, the root of the Dharma is precious Bodhicitta, and Bodhicitta is compassion for others. This is the essential meaning of everything I have spoken of today.
Some people think it is very difficult to receive this teaching. Further, they to receive this teaching. Further, they believe that even though they have received the teachings, they are extremely difficult and take an inordinately long time to realize. Perhaps this is true. For example, as in this world it is difficult to get what you want, so it is not easy to achieve the profound, secret teaching of Mahayana Dharma. Through practicing Mahayana, it is not easy to achieve the state of bliss or enlightenment. But all this depends on your mind. Actually, you should follow the Dharma, practice and keep precisely in mind the workings of cause and effect. If you do this steadfastly and confidently, perhaps realization might not take a long time, nor be difficult. It is said in the secret Mahayana :
In a moment, something becomes special;
In a moment, Enlightenment is attained.
Tibetan Dharma is based on Mahayana Buddhism and in Tibet there is a special Mahayana tradition.
The heart of Mahayana teaching is the practice of experiencing Bodhicitta, or the enlightened mind.
Bodhicitta can be seen from two aspects :
the aspiration to benefit oneself
and to benefit others
but when you are truly doing the practice then you generate Bodhicitta that includes both yourself and ALL other beings.
As accomplishing some task, if you do it with the intention of benefiting others and with the understanding of cause and effect,
then you generate trust in people and they can have complete confidence in what you do.
The skillfull means of Bodhicitta allow you to be effective in helping others. Bodhisattva activities activities are divided into four kinds:
- Generosity
- Pleasant speech
- Beneficial conduct
- Consistency of word and deed.
In practicing generosity, a Bodhisattva may see someone who is poor , spontaneously they would give food, clothing or whatever may be needed. Bodhisattvas also know that people will not listen well to words spoken in anger.They are sensitive to each person's situation and understanding this, they speak without abruptness, smoothly and calmly so that the other person feels comfortable. Bodhisattva conduct allows a Bodhisattva to adapt the Dharma to many different situations.
If you consider Eastern and Western religions, you can see that the faith in religion can be the same even though the religions themselves are different. If you consider philosophy, however, you will see that there is a difference. In Western countries, therefore, teachers must speak according to Western thought patterns so that the seed of Dharma can fully enter into the experience of Western people. This is the way in which the lamas speak.
Because we are in a fortunate time, America, Canada, Europe, the whole world receives the light of the Buddha's compassion. People now want to do practice and it gives them much joy. But in order to do the practice, you have to meet with the right situation and this meeting itself is the extraordinary blessing of the Dharma. Once having received this wonderful blessing, it is the responsibility of the Dharma practitioner to pass the teachings on to those who are ready for them.
The root of the Dharma is precious Bodhicitta.
As I said in the beginning of this talk, the root of the Dharma is precious Bodhicitta, and Bodhicitta is compassion for others. This is the essential meaning of everything I have spoken of today.
Some people think it is very difficult to receive this teaching. Further, they to receive this teaching. Further, they believe that even though they have received the teachings, they are extremely difficult and take an inordinately long time to realize. Perhaps this is true. For example, as in this world it is difficult to get what you want, so it is not easy to achieve the profound, secret teaching of Mahayana Dharma. Through practicing Mahayana, it is not easy to achieve the state of bliss or enlightenment. But all this depends on your mind. Actually, you should follow the Dharma, practice and keep precisely in mind the workings of cause and effect. If you do this steadfastly and confidently, perhaps realization might not take a long time, nor be difficult. It is said in the secret Mahayana :
In a moment, something becomes special;
In a moment, Enlightenment is attained.
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As a sensualist..approaching Varjayana, perhaps for misguided reasons.. the cultivation of Budhicitta was a "sobering" awakening for me. I could not escape the fact that I cannot bipass this fundametal base towards Varjayana.
I came to the quick conclusion that I had not been a sincere seeker.
To this day, I struggle in cultivating compassion.
And so I stand at the fringes of Vajrayana..rekoning within myself as to develop Boddhicitta and cultivate it.
Perhaps in comparison to others, I may have enough of it.. I do not know.
I guess perhaps I should seek advice as to when is one ready for the Vajra-path, how is my sincerity in compassion as a motivating force proven ready. When will I know, how will I know?
