Chandrakirti's Entering the Middle Way - Day 1

[Music] [Music] my [Music] good morning your holiness is a great delight and joy to meet you again virtually today this is the second year that asia teaching is carried out online thank you for choosing the topic on arya chandra kriti entering the middle way for us it's a teaching that many are looking forward since the last time you taught this topic today we begin with the pali hat sutra chanting by veneras from dhon wari international bripa sana center in thailand and bananami sanchez are chatting by remembrance from vietnam tomorrow the program is similar except that we will begin with chinese such sutra chanting by remembers from singapore and indonesian had sutra chanting by a group of devotees from dhamma yatra indonesia today the moderators for the two days teaching will be miss bhumainshi from indones vietnam she is a devoted dhamma student and a key volunteer at handling dharma center vietnam and has been moderating at the center teaching center event guided under tanto rambuchae the staff handling dharma center is one of our official teaching organizers for this year and also the past two years on behalf of our asia teaching organizing conflict committee we welcome your holiness and our distinguished guests bangla sangha members fellow participants and our online viewers who have joined us today we wish everyone a great day and enjoy the two days teaching thank you your holiness they say and different dharma centers in asia southeast asia i'm going to give an introduction to the buddhism based on master chandra kirthi's auto commentary on entering the middleweight of which i have received the uh transmission commentarial transmission and i have received this transmission of the root tax entering the middleweight and i received the uh transmission on the auto commentary to the uh entering the middleweight from kevin kieran the late kendrick so i will give teaching based on this auto commentary as much as i can during these two days turned the wheel of dharma and the buddha himself who gave the teaching has said that people should not take his words for granted but they should examine his teaching as he has said oh monks and scholars just as a gold is tested by burning rubbing and cutting likewise you should examine my teaching thoroughly and then accept it not because you have faith in me and just as a gold is tested by rubbing cutting and burning likewise the buddha has said that when you my followers check my teaching and see that my teaching is reasonable and that it has it um effects and transforming your mind then you should accept my teaching but with regards to philosophical study of buddhism but it's philosophy there there was nalanda monastic university it was a center of it may have also existed during the time of the buddha but gradually later became one of the learning centers of buddhism the main centers of learn institution of where buddhism is studied and it was one of the top most universities or institutions it's not just we just said that this because the narendra was a famous institution but if we look at the writings of the masters who were who came from nalanda university you will be able to see how they have written the great treatises whether it's about philosophy or logic and epistemology the the masters from nalanda master have studied these through the three-fold um a method of testing the teaching the teaching just like the gold is tested by robin cutting and burning and so it is the fortune of the tibetans for whom since the time of the king song gamble in the 7th century of course even by that time at that time there was a close relationship with with the chinese emperor and stanton gampo even married the uh princess of the tongue uh king at that time so i usually jokingly tell people that sometimes having married the chinese princess wrenching must have enjoyed the chinese food as well but he found the chinese characters right written script very complicated and therefore he came up with the idea of devising a new tibetan script based on this indian script at that time which has vowels and consonants and so he based on the devanagari the tibetan written scripts was devised and then later in the eighth century during the time of tison the king of tibet he found that the buddhism in tibet must be very uh of a great quality and therefore he invited master chandra to he advised tibetans that you have your own language written language and therefore you didn't without having to resort to tali or sanskrit languages if you could translate the teachings of the words of the buddha and the executive treatises into tibetan it would be very good and some historians even see that chandra rakshita himself even at that age attempted to learn tibetan as well and so we the tibetans have our own unique script based on devon agree which has the um both the consonant and vowels and therefore many of these texts in indian buddhism were translated into tibetan so we talk about 100 volumes of gun guru they the translated words of the buddha and over 200 volumes of the translated words of translated treatises exegetical treatises so with regard to the vinaya the monastic discipline perhaps they are mainly have their source in the pali tradition whereas study of the madhyamaka and so forth are mainly in sanskrit and so master chan the guilty is entering the middleweight as well as his auto commentary to it have been translated into tibetan so the buddhism in tibet has its source tradition and not not just saying that this tradition is very sacred but we have the writings of master nagarjuna and his followers such as master chandra kitty and so forth and their writings have been translated translated into tibetan and we also study them with regard to entering the middle way madhyama kavathara i memorized it even as at my at a very young age so i usually recite them yeah at in my young age for two or three days i would recite the uh though i didn't understand the meaning and i have received the uh commentarial transmission uh on this uh entering the middlewave from my late master ling rinpoche study these [Music] texts written by indian masters mainly is my textbooks so i'd like to give a short teaching uh transmission of this text where [Music] he says that if they have whether they have abandoned this profound teaching of the dependent origination that comes from the masan nagarjuna's tradition [Music] affirmatively says yes i would say so so with regards to this auto commentary to entering the middleweight i read few pages every day and then at the end of the year sixth chapter the way things exist foreign um verse number 224 thus illuminated by the rays of wisdom's light the bodhisattva sees as clearly as a gooseberry on his open palm that the three rams in their entirety are unborn from the very start and through the force of conventional truth he journeys to cessation and so whatever object or object of knowledge there is they have two natures one is the conventional nature truth and the other is ultimate truth and these two are of the same um essence on each entity what we have to understand is that though things do exist conventionally if we try to uh search them through analytical um meditation through examination um logical examination and so forth you will not be able to find anything as being this or that and so through the force of conventional truth that he journeys to cessation do appear to have some kind of objective independent existence it is 100 sure that they do not exist that way so that the three rams in their entirety on bone are on bone from the very start but because of our grasping at some kind of intrinsic existence in things we have this salt clinging to some kind of solidity in things and in the sixth chapter also it is said that the yogis reject the existence of things as having some self-entity or self-identity in and of themselves so with regards to the reasons that are used to establish [Music] something do not exist uh intrinsically there are differently in it uh five uh different reasonings that are used although i didn't understand the meaning at that time but these days i read the auto commentary a few pages a day if i'm not being too boastful or arrogant i uh these days i have some kind of expectation or hope to attain this uh true cessation but it's not just based on some kind of a blind expectation but i can say this from my own experience having done the study on this philosophy of dependent origination and emptiness and having given thoughts to it reflected and contemplated on it and meditated on them though i lack single-pointed concentration i still have this hope to reach the true cessation and in the west there is the quantum physicists so this is helpful in understanding this with this philosophy of emptiness so with regard to this view of emptiness from not just based on understanding based on the uh uh listening or hearing the teaching but also based on the understanding that is drawn on reflection on emptiness i have decided so without the two uh accumulations of marriage and wisdom there's no way one can journey to brotherhood so i do make these two practices of meditation and emptiness and also bodhishita my main practices daily what did this do then you will be able to see the effect of these teachings on um emptiness independent origination is reciting uh quoting verse number two in the beginning of the text and entering the middle way um which says as compassion alone is accepted to be and so forth so we as buddhists following the sanskrit tradition we say all we pray for all sentient beings not only human beings but in practical terms there are seven billion people on this earth so we are all same in that we are human beings and we have the same potential of our brains destructive emotions attachment anger hatred and so forth there has there have been lots of fighting and conflicts in the worlds throughout the centuries even today this is happening so i am uh hoping to spread the message of love and compassion in the world so because of our anger hatred then we cause harm to other people as it is also mentioned in the madame tara entering the middle way when you are angry you are you are unhappy yourself and people around you your friends and so forth also are unhappy so in this text muslim chandra kitty even says that if you are angry you will have a very ugly diminisher in the third chapter your face and leads you to what is unwholesome and so foreign so if we could promote love and compassion that there will be peace in the world and the obstacle to this is our anger and hatred and so if we could apply the antidote to anger hatred with love then there will be true peace in the world so all religious traditions have the same potential also same pattern shield for creating such an environment and therefore i also work towards the promotion of religious harmony for peace in the world peaceful peace of mind in the world so in tibet we have the translated words of the buddha as well as the uh commentarial traditions that were translated from indian language into tibetan therefore in order to show the authenticity of these teachings in the beginning of the books there's always the title of the book in indian language so in this text also we have the title in sanskrit paid homage to different deities so for those texts which belong to the sutra discourse the translators homage is done to buddhas and bodhisattvas and those texts which belong to the abhidharma the homicide of manjushri and then the vinaya for the vinaya omniscient one here also it says how much to youthful the aria manjushri in order to enter into the treatise of the middle way since i wish to compose the entering the way rather than praising the perfect complete buddha and the bodhisattvas in the beginning in order to indicate as worthy of praise the first excellent course of brotherhood that blessed bhagavan great compassion compassion which bears the characteristics of thoroughly protecting without exception immeasurably vulnerable sentient beings bound in the prison of samsara i mentioned to and so forth this one verse so lordship of doctrine because of the excellent noble lordship even over here is solitary realizations bodhisattvas in terms of sovereign over the dharma and but the bhagwans are called mighty subduers that's the heroes and so forth are born from them means they are produced by them and so with regard to the teaching of the buddha he gave the teaching based on dependent origination on the basis of which how things exist is explained if asked how when the buddha appears because they proceed to teaching to teach the dependent rising without error and because heroes and so forth will become fully complete their path in accord with their special aspiration also from the stages or the process of hearing that contemplation and meditation even if there are some who indeed do not attain nirvana in just that way very life the present life though they became skilled in realizing the ultimate from just hearing dependent arising taught nevertheless practitioners of the teachings will without doubt attain full or maturation of the desire to result in another lifetime like the result of definitely maturing actions as explained by arya in the 400 verses even if nirvana is not attained here through knowing suchness in another rebirth effortlessly it will definitely be retained as with actions and because of that it is also taught in the treatise on the middle way when perfect buddhas do not emerge and even the hearers have disappeared the exhausted wisdom of the solitary realizes with rises completely without support their heroes are so cold since they cause others to hear about detaining the result of the perfect oral instructions they listened from others thus i did the task like this so many of the hearers or the srivakas those who proclaim hear and proclaim the teachings to others and many of us even resemble that without really practicing what is taught and alternatively they are cold hero programs since having heard the supreme result of the path of the perfect complete buddhas from the tathagatas they proclaimed to seekers it is taught in the sutra of the white lotus of the noble dharma or protector today we have become hearers we shall perfectly proclaim noble enlightenment and so forth and hence we are like the intractable or formidable hearers so i have a doubt whether we also have become like this though we have received the teachings on bodhichitta and so forth and have some kind of a deep faith in these teachings but we do not really practice them and so but teach others and therefore we are like we have the some kind of uh um [Music] are of hero programmers although bodhisattvas are indeed like that nevertheless since those who just proclaimed not practicing given this assimilation of heroes it does not follow for bodhisattvas the term indeed like that nevertheless since those who just proclaim not practicing even assembly should our heroes it does not follow for bodhisattvas the term buddha of buddha realizes that this applies also to all three here is voluntary realization past perfect complete buddhas hence the term buddha realized indicates solitary realizes here because they are especially distinguished from the hearers through the distinction of progressively higher merit and wisdom and because they are inferior to the perfect complete buddhas through lacking the collections of merit and so forth they are middling therefore since the exalted wisdom arises in them untoward and since they become awakened solely for themselves they're called solitary realizers in the manner which or it does explained because those heroes and solitary realizes definitely emerge through being taught in the dharma by the targeters they are born from the mighty subduers further events from whom are the mighty subduers born it was mentioned buddhas are born from bodhisattvas if asked are the bodhisattvas not called as conquerors children since they are born from the teaching by the tatakatas if so because of that how are the bhagavan's born from the bodhisattvas though that is indeed true nonetheless bodhisattvas are caused causes of buddhas but once for two reasons for from their point of view of state of being and through the ins number twos through instilling them they're perfect to perfectly uphold that teachings there from their viewpoint of the state of being because of the state of being that they target us as the state of bodhisattva as a course and through instilling to perfectly uphold teaching just as it is set forth that arya manjushri through merely being abandoned instilled the bhagwan shakyamuni other than him to perfectly uphold the bodhichitta in the very beginning therefore the tatakatas are shown to be born from the bodhisattvas having thus relied upon being the principal course of the final result for that very reason because the perfect course is highly esteemed and since it is intended that through expressing homage to the cause homage to the result will also be implied because the buddha bhagwans teach the bodhisattvas are to be cautiously cared for as it is in the case when the stem and so forth of a great medicinal tree which will definitely bestow incredible results are seen and its leaves are tender and because their throng of sentient beings who are near at the time and who are set in the three vehicles will definitely be conjoined with the mahayana itself but these words are to be praised as was stored in the exalted pile of jewel sutras it is like this for example like boeing boeing to the new moon and not the full moon similarly those who have strong faith in me should bow to the bodhisattvas not like that of that if asked why the arise from the bodhisattvas all the heroes resulted realizes arise from tatakatas therefore it is thus established through reasoning and scripture that the takatas are born from the bodhisattvas further southwest are bearers of what courses it was mentioned in the verse one in the beginning that compassionate mind so the targets are born from the bodhisattvas and then if you ask what are the causes of buddhist characters that's compassionate minds non-dual awareness and bodhichitta are causes of the conqueror's children compassion is mercy or love with an aspect having an aspect in self-entity which will be explained just here non-dual awareness wisdom separated from the two extremes divided into exams such as things and non-things as indicated in the exalted omnipresent doctrine sutra the bodhisattva out of bodhisattva is to be and to understand all phenomena all phenomena are equally in the sphere of the dharma are to be merely known to arise adventurously adventitiously without be abiding and because they are empty of subjective knower are merely to be fully known so here also the uh the two truths are taught as being of the same entity or essence hence um this mind that is generated in a bodhisattva having thought thought i shall thus cause sentient beings to understand this nature of phenomena is called the bodhisattvas bodhichitta the mind of body benefit and happiness for all sentient beings the answer past mind to unfriend the friendly minds due to love the irreversible mind due to compassion the mind without regret due to joy the stainless mind due to equanimity the unchanging mind due to emptiness there are no secured minds due to the lack of signs and on abiding minds due to the lack of wishes the three principal causes about this adversary are the three practices or called compassion the wisdom of non-duality and bodhichitta as it is taught in the precious garland by nagarjuna the root of that is stable like the king of mountains compassion reaching all classes or quarters and exalted wisdom not depending on not based on duality because compassion is also the root of the the tooth where the chita is exalted with and the exalted wisdom of non-duality wishing to indicate compassion as the principle itself the root text mentions since mercy is itself accepted as the seed of the excellent harvest and so forth just as for an excellent outer grains and so forth seeds water and ripeness are the essence shields in the beginning middle and ends due to being the very principle things similarly also during the three times compassion itself is indicated to be essential for the excellent harvest of the conquerors great the compassion is very precious so for a practitioner of buddhism and particularly those practitioners of bodhisattva and so forth as human beings we should know that compassion is the root of all our happiness looking at animals when they help each other they are happy with each other happy together if they are harming one another then they are not happy with one another as well and so as human beings also if we remain other peacefully with others we can also create peaceful environment for human beings as well as other animals so compassion itself is indicated to be essential for the excellent harvest of the conquerors like this it is like this since those having compassion are pained by the suffering of others in order to provide refuge fully to the suffering sentient beings without exception by considering without doubt i shall take all the worldly ones out of suffering and conjoin them definitely with brotherhood they definitely generate the mind also since this promise cannot be fulfilled by forsaking the exalted wisdom of non-duality so when you have compassion you are not only thinking of sentient beings to be free from the suffering itself alone but you also look at what are the causes of this suffering and what are the conditions which creates these suffering and you theref thereby you try to minimize those causes and conditions giving rise to suffering and so by eliminating the causes and conditions of suffering you are held thinking of helping sentient beings out of suffering so the great compassion the view of emptiness even if however profound understanding of it you may have if it is not conjoined with compassion you cannot if you are able to conjoin it with compassion then you will be able to tread on the path of bodhisattvas and to be combined both the wisdom and method and otherwise not so without the compassion combining combined with that of compassion you will not be able to do that so in the precious garland it is said who with intelligence would deright all the deeds preceded by compassion and the seen as exalted wisdom that is explained in the mahayana they're difficult if later it is not moist and moistened repeatedly by the water of compassion the extensive collections of the results are not accumulated in this case one will pass beyond sorrow through the thorough passing although the state of infinite results already generated if separated from the maturation of compassion in this case one will not be in enjoyed or used over a long time also the stages of the greater resultant community of arias and uninterrupted transmission from one another one to another will not strongly increase for a long time now especially clarifying the specific entities of compassion by way of the operation in particular instances of observation desiring to compose a homage it is mentioned initially there is adherence to self i and then clinging to things as is produced this is mine so whether it's regarding oneself or others what you need to do it's to find out the causes of suffering and minimize those causes and then if you are able to do it to eliminate those courses so for oneself and if you can do it for oneself then you will also be able to do it for others and therefore it says i bow to that compassion for migrators who are powerless like a rambling watermelon so the worldly ones prior to strongly adhering to adhering to mine thoroughly grasping out an eye considered that the self exists which in fact does not exist having finely imputed they strongly adhere to just this as true and then we also think about my body my mind my speech but where is that i which you refer to as being of those three the body speech and mind but you will not be able to find when you search for that eye but to your mind it appears as if this there is such a governor of the body speech and mind i think saying my body my speech and my mind but where is that eye if you search for it you'll not be able to find it there are the seven-fold reasoning of analyzing chariot and so forth that are used to search for that identity of the i or me so take it out that's what it says so for example regarding myself i say i am buddhist monk so i am verse number 34. so does that mean things don't exist that's not the same empty things depending on convergences just reflections so forth are not unknown and just as from an empty thing like a reflection a perception can arise that bears its form likewise although they all things are empty they do arise from emptiness in the robust way verse number 38 a b g of the dependent origination or emptiness so considering that this is mine having finely imputed they strongly adhere to just this as true then the consideration that this is mine is strong is the strong adherence to every aspect of things other than the object of eye grasping because these worldly ones strongly adhere to an eye and mind very tightly bound by the rope of actions and delusions engage relying upon the movement of the operation operator of mechanisms then consciousness wonder about the great wealth of samsara from the peak of existence to the depths of the most torturous hell ceaselessly by their own nature engaging to migrate downward but are to be drawn up with how much effort although having three sets of fully afflicted afflictions such as unknowing action and rebirth uh in order to for in order of the former letter and middle are not definitely be held and battered by the suffering of suffering and unchangeable suffering every day they abide without passing beyond the state of watermelon's machine since what these others are pained by those sufferings having observed them through extreme compassion strong compassion they delight in protecting these sentient beings therefore just at the very beginning homage is made to the bhagavan the bhagavati great compassion this is the compassion of the buddhist adversary observing sentient beings in order to also clarify the compassion observing phenomena and non-referential by way of the observations the roots takes dimensions that sees migrators like a moon in moving water as fleeting and empty of self-nature homage to that compassion should also be joined to that thus when the reflection of moon within the portion of very clear water covered by ripples from mild breeds appear like observing an indirect perception the actual previously observed object of support the water together with the disintegrating moon the noble ones see it as a situation which clarifies these two specific essential natures that is impermanence in each in scent and emptiness of specific nature similarly also when bodhisattvas who have come under the sway of compassion see sentient beings as abiding within an ocean off the view of identity uh the cause of eminent states of nectar of the dharma of ignorance the correct characteristic of all iranis conceptions the extensive blue water of the ignorance of the entirety of migrators strongly agitated by the wind of improper conceptualization the situation in front of them like reflections of their own actions the suffering of impermanence in each instance descending upon them and the empty self and the empty by self nature they desire to perfectly attain with the hood the course of the eminent taste of the nectar of holy dharma that destroys such the suffering of the impermanence the characteristics that converge that overcomes all erroneous conceptions the nature of the kinship of entirety of migrators having finally about to compassion which refer to sentient beings refer to phenomena is not referential wishing to ex express the ten types of divisions of bodhichitta of bodhisattvas first from the point of view of the initial bodhisattva it is mentioned the mind of the conquerors so verse number 1 4 cd and 5 a b when the bodhisattvas uncontaminated exalted wisdom fully held by compassion and so forth is divided into paths it attains the name ground because of being the support of good qualities furthermore through the particulars of higher and higher number of qualities attainments of imminent powers surpassing generosity gone beyond and so forth and increased maturation by dividing into the extremely joyous and so forth ten types of divisions are made so these are 10 births out the grounds among these there do not exist divisions made through the differences of the reference and aspects of their own entities as taught in the sutra of 10 grounds just as the wise one express and do not see the trail of a bird through the sky so if all grounds with conquerors children also cannot be expressed how can one listen the extremely joyous so these 10 grounds and their qualities and so forth are mentioned in the alamkara you just saw so i put this off on that first ground so with the compassion as the foundation or the root then the the person generates bodhisattva within himself and then acquainting one's mind with emptiness through that acquaintance when one reaches the state where one realizes emptiness directly and have this perception the direct perception of emptiness you reach the first ground of what is bodhisattvas so bodhisattva on that first ground in a manner explains migrators as without self-nature that mind which finally apprehended the absence of self-nature as the distinction of compassion is under the influence of compassion and through their spiritual prayers some some in the bathroom virtues are fully dedicated they exalted wisdom of non-duality possessing the name extremely joyous finally illustrated by the results which bear its course that is called the first on that those 10 immeasurable sets innumerable sets of 100 000 prayers such as the 10 great prayers and so forth planted by bodhisattvas who generated the first mind are included within the prayers of the bodhisattva in order to include all praise without exception the prayers some of the batra are mentioned in particular there are just as just as in the heroes vehicle eight types of uh heroes grounds um are posited through the division of entering and abiding in the resultant paths similarly also in the mayana there are the 10 votes of the grounds of the bodhisattvas further just as generating the state of heroes simulation of definite separation path of preparation and so not accepted as being the state which entered into enters into the first result simulating the balsa who will become the first grounder is also as taught in the cloud of jewels sutras with the nature of practice by the great of the great appreciation situated to immediately attain the first ground this is a level which has not generated the bodhisattva's ultimate position thoroughly explained in that sutra itself it is said even situated in the instant which practices appreciation son of good lineage it is like this for example czech revolt king has passed beyond the complexion of human yet he has not attained the complexion of the eva similarly buddhist too has completely passed all the levels of levels of the world and he the heroes the heroes and social realities yet he has not attained the ground ultimate bodhisattvas and then further when he has entered into the first ground called extremely joyous from then onwards having attained that he is addressed by the term veritom bodhisattva the attainment of that mind in a state passed beyond the level of ordinary being is in all ways is to be expressed by only the term bodhisattva and not other types because at that time he is an exalted one an arya being as taught by the blessed mother of the 2500 verses is an epithet of the brave-minded beings so here in this uh quotation it said why is that enlightenment is not imagined so here this is teaching emptiness enlightenment is not achieved enlightenment is without reference did not acquire enlightenment because he has not acquired all phenomena because of not referring to referring to all phenomena one says enlightenment like that one says the enlightenment of buddha yet what was expressed is not so so we come in those generating the mind towards enlightenment and producing our mind adhering to enlightenment saying we will generate this mind towards enlightenment the enlightenment do this to which we will generate the mind exists are called not called what is adverse they are called growing some numbers brave-minded so like that it is like this strongly passionate about births passionate about um enlightenment mind and passionate about enlightenment and so forth so we'll stop here for today and start with question and answer session yeah question good morning your holiness thank you for your teaching today my name is maichi i'm from fandueling datma center in vietnam it's truly my partner and privilege today to be a moderator of the agent teaching two days of teaching which is organized to benefit all sentient beings by spreading preachers that my teachings we extremely happy and extremely fortunate to receive your teaching on the text of entering the middleweight of master acharya chandra kitty thank you so much your holiness i truly benefited today from your teaching so now we shall start with the question and answer our first questions come from miss lim in se from singapore please proceed with the question ms lim your holiness buddha teaches us to cut our attachment to all phenomena how can we not fall into the trap of attachment to emptiness thank you so with regard eliminating overcoming this grasping or do what we're talking about is attachments and uh holding or grasping at some kind of objective independent existence and things this is what we need to overcome where it's just apprehending an object is not what we need to overcome when we think of when we talk about um perceiving an object like a vas and so forth so with regard to emptiness not to fall into the trap of attachments on emptiness means that if you are if you have some familiarity with the view of emptiness you will not hold on to some kind of solidity in things and also emptiness so this is happening this is what happens to me as well next question please yes thank you your holiness our next question we're moving on to young han from malaysia please unlock your microphone yes dashi delay your holiness i'm study from malaysia how can we overcome lust within earth which is like a bottomless pole thank you dear so regarding that hopefully we have some kind of a impulsive because of impulse because of our habituation a customization model you'll be able to see that things do appear to us as if they have some kind of an object of existence but when you're able to actually see that things do not exist the way they appear to you just as what is uh said in quantum physics things appear to be objectively existing but they do not exist that way so if you have that kind of understanding it will help in reducing your lust or craving so of course when you when you talk about craving it we need we are talking about the attachments to things if you are passionate about paths and grounds of bodhisattvas and so forth and thinking that oh how how nice if i could have such experiences and these should of course come about through [Music] long acquaintance with these teachings but our our attachment craving our lust is more impulsive and so we need to overcome death yes thank you your holiness we shall now travel to usa we have mr khano kurt from west virginia usa for the next question mr kurt your question please holding this for those millions of refugees and those dying of starvation around the world are they paying some karmic debt from their misbehavior in previous lives so to this we have to think about causes and conditions causes are those karmas that you have created in the past but the conditions regarding the conditions without helping others if we avoid helping others and leave them as they are i mean that's that's also creating a condition for their suffering people have their karma from the past if we are able to help one another we are also avoiding the creation of the conditions for them to suffer dying of starvation and so forth so if we could do our best to help them despite our all our efforts if nothing really works then we can talk about karma but we should not just blame everything on karma and leave them alone but so we are finding excuse in a way because we are lazy so when we are lazy we may say oh this is their karma and you have no courage to work to help others so that is wrong just blaming on karma itself but though the cause is there in order for it to ripen it needs to have the conditions that help them to ripen and therefore with regard to the course if we can actually make confessions or do practices and have a very powerful experience of the dharma so that these causes can be eliminated and otherwise we need also to work for the conditions to create the conditions thank you your holiness for your reply now we're moving on to the question number four miss the shree utami from indonesia miss utami please your question please unmute your microphone please good morning your highness my name is triutami i'm from jakarta indonesia my question is how to do how do we do good without being attached to the goodness of the actions thank you very much i mean whatever we think is not necessarily related with the attachment when you for example cultivate bodhisattva you are thinking of reaching brotherhood and also to help sentient beings so there is no attachment as such there so we need to use both wisdom and the skillful means so these should be combined so with the help of the wisdom which is to say that things do not exist the way they appear to us or objectively but that things are dependently originated if you can think along those lines to overcome suffering and to be passionate about and be devoted to the causes the the practices by which we wish to overcome suffering i mean that can be done so if you look at the bodhisattvas they may seem to have some kind of attachments to our to the helping sentient beings but they're not there's not attachment though they may be passionate about helping sentient beings but for us our when we become attracted to something it's out of impulsion impulsiveness that creates this kind of attachment in us so there's difference between these two thank you your holiness we now invite sandy he has soon taran from thailand she will now post the fifth question ms sandy please your holiness what can we do to cope with the situations when we are surrounded by people of different opinions and ego thank you so regarding these but we need to use our human intelligence so there are different things that are happening in the world so you need to think about the long term benefits of course if you can think about emptiness the view of emptiness but even if without it you should think about the long-term benefits of and try to have self-integrity so that you are not influenced by others easily and you don't fall pray to them arrogance and so forth to to make living but without being influenced by such things you should think of long-term benefits so if you look at the bodhisattvas they are talking about working for all sentient beings to benefit all sentient beings it may sound like they are being very arrogant but that is not the case if you have that kind of a determination to work for the benefit of others is not arrogance you are actually thinking of the different causes and conditions the innumerable causes and conditions that can actually bring about such uh a goal of helping other sentient beings so they within the pride or arrogance there is um one of the uh the pride is based on reason but what actually costs ruin to us is unreasonable pride or arrogance but the bodhisattvas have the reasonable pride and have this determination and the courage to work for all sentient beings so even with regard to an individual who is maybe ordinary if they are dedicated to the well-being of others i mean they may have that kind of courage to work for others for example if you look at mahatma gandhi he was not arrogant but he has this determination and the courage to help others and also martin luther king king and bishop tutu so they are dedicated for the well-being of others and this is not arrogance but it is this self-confidence and the courage that they have so they have a good reason so these are not to be rejected but adopted by us next question please thank you young holiness now we have two last questions your holiness uh now i would like to invite miss chan loong hang zhao from vietnam miss chen please good morning your holiness can your holiness share your thoughts on the middleweight approach of science working side by side with buddhism thank you so when we talk about buddhism and science this is a general we are talking generally but if you look at science science mainly focuses on external matter but not on the internal world of minds so they have not done much investigation and examination into the minds the world of mind and psychology whereas buddhism has done much in-depth research or analysis and an investigation into the mind on psychology and therefore in indian tradition and particularly buddhism we have a very broad and extensive explanation of mind and emotions so having had discussions with science modern scientists there are many things that we that the scientists have not learned but that that they are able to learn from us because of our study of mind and emotions extensively in our traditions so mainly buddhism focuses buddhism has much to offer on psychology or the mind and emotions whereas the in science through science we have all these technology there's a culture which will be difficult for a topic or somebody to create with the understanding of with their knowledge of mind and emotions you your holiness our last question today comes from supermatip cho grand c from thailand please unmute your microphone please mr granzi your holiness which the my teaching shall we adopt to heal ourselves living in this challenged pandemic [Music] so this pandemic that is everywhere in the world today so of course people are doing lots of research and doing experiments an analysis and we need to pay attention to them what the research says whereas if you become unhappy it is better to learn how to overcome them from the teachings on buddhism on the one hand you may also think that it is my karma that will help you to to avoid blaming others and so this will help to a certain degree but with regard to this pandemic the doctors and nurses and so forth are doing their best to help people and i appreciate them and then people who are also suffering should not feel demoralized and discouraged but followed in the um instructions advice given by the doctors so forth such as um taking the precautions precautionary measures uh suggest using the mask and so forth so these must be practiced so whatever despite all your efforts if you suffer from the disease the quran virus covet if you are believing believer in a god a creator then you will have faith in that god otherwise if you're not if you do not believe in a creator god you may also think of other uh higher powers beings and so forth so for lazy people there's sometimes blame everything on karma without doing anything but karma is not something that we cannot change it can be changed holiness with our admiral gratitude and strong devotion to you we thank you so much for your teaching today i am so sure that so many people have benefited from your teaching today gain a lot of knowledge and insights from deep of our heart we wish you very long life and may all your wish may all your wish quickly fulfill can be under your guidance and receive all your work awakening teachings in all the lifetimes until enlightenment thank you again so much holiness and i will we wish to see you tomorrow thank you tomorrow see you again tomorrow

Channel: Dalai Lama

Views: 19,340

Rating: 4.9644217 out of 5

Keywords: Dalai, lama, teach, buddhism, buddhist, chandrakirti, enter, middle, way, auto, commentary, asia, online, question, answer, residence, dharamsala, india, 2021

Id: 3RreLxEMP9c

Length: 80min 26sec (4826 seconds)

Published: Wed Sep 08 2021