For us the crucial thing is that we chose to follow Buddhism and are willing to take refuge in the Buddha. Under these circumstances, we are obliged to abide by the words of the Buddha. If we Tibetans do not follow the Buddha’s teachings but ask the Chinese to do so, it would simply be absurd. They reject Buddhism; why should they follow the teachings of the Buddha? If they tell lies and indulge in other deluded actions, what can we do? If they are overwhelmed by hatred, attachment, and ignorance, they will not be happy and will cause trouble for others. Therefore, it is the task of Buddhists, including Tibetans, to practice the Buddha’s teachings. Our practice should be such that the disturbing emotions—hostility, attachment, and ignorance—are eliminated. Our minds should be free of these delusions, and in their place we should develop positive qualities.
As Buddhists we have statues or paintings of the Buddha on the altars in our homes. We go to temples and monasteries and pay homage to the Buddha. These are all expressions of our respect and faith. But the real test is how much we truly abide by the words of the Buddha. The Buddha is our teacher, guide, and spiritual instructor. Therefore, the actions of our bodies, speech, and minds should accord with his teachings. Even if we cannot comply with them entirely, we should be earnest in our endeavor. From the depth of our hearts we should have a firm determination to act within the parameters of the Buddha’s doctrine. We need to ensure that our daily lives conform with our claim to be Buddhists. If we cannot do this, our declaration will be superficial and meaningless. If, under the guise of being Buddhists, we ignore and neglect the words of the Buddha, this is a form of deceit. It is contradictory and deplorable. There should be harmony between what we say and what we do.
When we begin our Dharma practice, we recite the prayers for taking refuge and developing the awakening mind, but at the same time we should create a healthy motivation inspired by kindness and compassion. This kind of practice should be done by both teacher and students alike. When I sit on a throne, I am not supposed to think of how great I am. I also should not think that I am the Dalai Lama and can say whatever I like to those who follow me. Such an attitude would be unbecoming. I am a simple Buddhist monk and a follower of the Buddha. My responsibility is to try my best to implement the teachings. When I practice the teachings, I am not trying to please or flatter the Buddha. The fact of the matter is that I am concerned for my own happiness and suffering. Whether I enjoy happiness or experience misery rests entirely in my own hands. These fundamental factors motivate me to engage in practice of the Dharma.
The Buddha has taught from his own experience what is of benefit in the long run and what is harmful. I, for one, want happiness and hope to avoid suffering. This is an aspiration whose duration goes beyond months, years, or even the whole of this life; it extends to lives without end. In order to achieve happiness and gain freedom from misery in life after life, I have to recognize that the three poisons—the disturbing emotions of desire, hatred, and ignorance—are my enemies. Ignorance—the belief that things exist as they appear, independently and autonomously, without depending on causes—is the root of these delusions. To counteract these ignorant and self-centered thoughts, I need to generate loving-kindness, compassion, altruism, and the wisdom understanding emptiness.
I believe that my destiny lies entirely in my own hands. What the Buddha taught makes great sense in my life. His words are becoming clearer, and what he taught 2,500 years ago is as relevant as ever. Even though I cannot fathom the depth of all his teachings, I can infer his intention in relation to his explanation of the two truths (ultimate truth and conventional truth), the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), and so forth. As I listen to and think about the philosophy the Buddha taught so long ago, there is hardly anything that does not make sense to me. I gain great benefit from his teachings, and I believe that others in turn may benefit from my words. It is with this intention to help that I share my ideas and experience. When we are helpful to other people, we are doing a service to the Dharma. Helping even one person is valuable.
The Buddha initially developed the altruistic thought and then engaged in the accumulation of virtue. Finally he attained the enlightened state of Buddhahood. He did so purely in the interest of other sentient beings. Inspired by the awakening mind, which is more concerned for others than oneself, the Buddha perfected his training on the path. Due to his altruism, the Buddha worked to accomplish the well-being of other sentient beings. For eons he was dauntless in that pursuit. Even after attaining enlightenment, it was that force of altruism that led him to turn the wheel of the Dharma. So the underlying theme of Buddhism is to be helpful to others. When we can help others generate virtue in their hearts, make them happy and their lives meaningful, that is a true service to the Buddha and his doctrine. We need to be diligent and direct our best efforts this way. That, I believe, is how to fulfill the other’s welfare as well as one’s own.
The traditional custom of a teacher’s making three prostrations to the throne before taking his or her seat upon it is very important. The purpose is to avert arrogance. When you sit on a high throne and give teachings, people pay their respects by making prostrations to you. Under such circumstances you have to be particularly careful. Otherwise there is a great danger of arrogance creeping in. In some cases this has occurred. Certain monks, who were initially very simple, found they had a lot of students and had attained some status, and they became puffed up. You can’t blame them; it was the result of their own disturbing emotions.
The disturbing emotions are extremely cunning and tough. When a person under their sway is seated on the throne, he is ruled by delusion. As we listen to him talking, his pride swells the longer he carries on. This is how the disturbing emotions operate. The effect of the disturbing emotions is amazing. They can make a master quarrel with others out of desire for more students. In such cases, both attachment and animosity are at work.
Fortunately, there is a power that can fight disturbing emotions. It is wisdom. This wisdom becomes clearer and sharper when we apply analysis and examination. It is forceful and enduring. On the other hand, the ignorant mind, although it can be cunning, cannot withstand analysis. Under intelligent examination, it collapses. Understanding this gives us confidence to tackle the problems created by the disturbing emotions. If we study and reflect, we can gain a good understanding of wisdom and the disturbing emotions like hostility and attachment, which are produced by the mind that believes that things are true, that they exist as they appear. The mind conceiving of true existence is extremely active, forceful, and crafty. Its close companion, the self-centered attitude, is equally hardy and willful. For too long we have been thoroughly under its power. It has posed as our friend, support, and protector. Now, if we are careful and judicious, we should develop the wisdom that understands that things do not exist as they appear, that they lack this type of truth; this is called the wisdom of emptiness. By employing this weapon with sustained effort, we will have the chance to fight back against the disturbing emotions.
In the course of our practice we need to think about the advantages of cherishing others and the defects of self-centeredness. In the long run the thought of concern for others will prove superior, and our selfishness will appear in a poor light. It all depends how serious and diligent we are. If we can prove ourselves by pursuing the right path with concerted efforts, we can be certain that the disturbing emotions can be removed.
Buddhahood is the ultimate goal of our practice, and it would be useful to understand what this means. The Tibetan word for enlightenment has two parts; the first refers to purification and the second to enrichment or fullness. What we primarily have to purify are the defects of our minds. Such purification does not imply the momentary cessation of these defects. It indicates the deliberate act of applying antidotes and completely eliminating them.
Now the defects we are referring to are the sources of suffering: karma and the disturbing emotions as well as the imprints left by them. These defects can be removed only by applying appropriate antidotes. The imprints left by disturbing emotions obstruct individuals from gaining omniscience. Consciousness, by its very nature, has the potential to know everything, but these defects veil and obstruct the mind from such knowledge. Eliminating these obstructions by developing the necessary opponents is accomplished by the mind. When the consciousness is totally free from obstruction, it automatically becomes fully aware, and that person awakens to full enlightenment.