The nature of
everything
is impermanence.
Kalu Rinpoche
The neutral mental sensation, or the feeling of equanimity, is not different from the neutral bodily sensation.
In all, then, there are five types of sensation.
The six organs (eye, ear, nose, tongue, skin, mind) experience pleasurable, painful, and neutral sensations. Multiplying the six organs by the three sensations, we can list eighteen types of feeling. A simpler way of classification involves two categories: physical (the five senses) and mental feelings. Further, sensations may be divided with regard to whether they relate to material things, or if they in? volve cravings independent of material objects.
There are various intensities ofsensation. Some are obvious and clearly felt, others are not. Suppose someone is sitting and writing, and there is another pen lying on the desk nearby. The writer is in? volved in his work, and when someone else comes and takes the other pen, he sees the pen being taken, but it doesn't register. But if later he is asked, "What happened to the pen? " he will suddenly realize that someone took it: the previous visual sensation is pro- cessed at this later time.
The reason that we describe this skandha or any of the five skandhas is so that you know what they are, and can recognize and understand the functions of mind. One should not try to eliminate them. The essence of sensation is impermanence. So the essence of happiness and suffering is impermanence. Not knowing this, we develop attachment. Clinging to their reality, our intentions become
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based on the hope for pleasurable sensation. Any feeling, good or bad, is impermanent. If the natural condition of sensation is really understood as impermanent, then attachment is somewhat relin? quished. Because of this, the suffering of clinging to reality is les- sened.
Recognition (du she ['du shes])
The third skandha is recognition. This is grasping at characteristics, which is synonymous with clinging to samsara as be- ing real and permanent.
In the first instant of sensation, there isn't necessarily this grasping or attachment to the six senses (including the mind) and their corresponding objects. (The objects of the mind include im- ages, memories, thoughts, and abstract concepts. ) Sensation itself is a very direct, straightforward experience. It is in the second instant that there arises a grasping at the object. This grasping is the third skandha.
There are two aspects of this third skandha. The first is grasp? ing at the attributes of objects; that is, the identification of an ob- ject, such as when one says, for example, "This is yellow. This is red. This is white. " The second aspect is grasping of characteristics in conceptual terms. This involves differentiation of the object from other objects, as when one says, "This is a man. This is a woman. " One can apprehend an object through its symbol, or, on the other hand, understand what an object is by its characteristics without even knowing its name.
Recognition is classified according to its scope. For example, if one's ability to recognize is limited to the six kinds of beings in the Desire Realm, it is considered to be small recognition. Those whose understanding can encompass the Form and Formless Realms within their sense fields are considered to have extensive recognition. Finally, there is immeasurable recognition, which starts with "infinitude of space" and extends all the way to the perception of a Buddha, which recognizes all the situations in the six realms without any limitation. The knowledge of a Buddha perceives every detail of every sentient being, including their thoughts and past lives.
Q. . Would you explain the difference between the recognition of at- tributes, and the ability to differentiate between things, the faculty of making distinctions?
A. They are fundamentally the same. The difference is actually quantitative rather than qualitative. Recognition of objects is a very general ability to apprehend the nature of things. Apprehension through differentiation is a much subtler power, whereby one can apply different names to distinguish things within a particular category. If you are presented with a totally new object, you will see its color and shape, but you won't know what it is. You will also not be able to make a judgment about it. For example, if someone put an atom bomb in front of me, I would see it, but only as some sort of gray shape. I wouldn't necessarily know that it could kill us all.
Formation (du che [du byed])
The fourth skandha concerns what kind of activity is performed in the mind. In a general way, it refers to thoughts. In this skandha, there are fifty-one kinds of mental states or occurrences (sem chung [sems byung]); these states can be virtuous, unvirtuous, and so on.
The first group in the fifty-one consists of the five omnipresent mental occurrences. These are present no matter what type of ac- tivity the mind is engaged in. The first is intention, movement towards an object, as when one first thinks, "I will go, I will sleep, I will look, I will smell, I will conceive of an idea. " Whatever sense faculties are involved, intention moves through one or more of these six senses.
The second is concentration, the mind one-pointedly grasping an image or concept. Next is contact, the connection of the mind to its object, which prevents other thoughts from disturbing the pro- cessing of cognition. The final two are the two slwndhas described above, sensation and recognition. These five mental occurrences are all invariably present in any kind of thinking.
Next are the five mental states that are determinative with regard to the object: resolution, interest, recollection, samadhi, and wisdom. The first, resolution, performs the function of directing diligent efforts towards fulfilling any desired intention. In any vir- tuous or evil course of action, if you have a very powerful resolution,
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your diligence will be powerful too. The second determinative, in? terest, is holding to a particular thing or work to be done, and not allowing the mind to be "stolen" by anything else, even for a second. Recollection, the third determinative, prevents the mind from being distracted or forgetting the purpose at hand. Samadhi, the fourth, is the mind's one-pointed focus on something it is examining. Its func? tion is to support knowing. Wisdom, the fifth determinative mental occurrence, is the opening up and complete development of the understanding of all examined phenomena.
The ten mental factors we've considered so far in the fourth skandha- the five which are omnipresent and the five which define and determine the object- are similar to one another, but each per? forms a different function. They may be difficult to distinguish, but if you investigate your own mind well, you can understand them even when they appear together simultaneously, as they do in cer? tain kinds of mental activity. The difference between concentration and contact, for example, is between two aspects of a single stage of mind: one-pointed holding to an image or concept, and the non? arising of other thoughts. In one way all these ten are the same-as functions of the same mind. The five omnipresent occurrences are present in the same way in every mental act, while the five deter? minative mental occurrances will vary greatly in intensity depending on the power the object has in the mind. For example, whether in worldly work or in Dharma practice, if motivation and interest are powerful, then much can be accomplished. If they are weak, not much will be accomplished. If one's resolution is good, when one
thinks "This is true, this is excellent," one will be able to bring it about. If one thinks one's objective is poor, then only difficulty will arise.
Eleven virtuous mental occurrences form another group within the fourth skandha. The first of these is faith, of which there are three types. One is thefaith ofyearning: you understand that in the lower realms of samsara and in any of the places of the six kinds of beings there is only suffering; thus you long for liberation, such as rebirth in a Buddha Realm like Dewachen. Through understanding that virtuous actions are a cause for happiness in the higher realms, and evil actions are a cause for suffering in the lower realms, you give rise to great trust in cause and effect, which is called trusting
fai'th. When one understands that the Three Jewels are unfailing, and never a cause for suffering, and that they benefit many beings and are inconceivably excellent, then this is clear faith.
The next virtuous mental state is carefulness, where you understand that what one needs to cast off is evil action, and what one needs to take up is virtuous action. You apply care and mind- fulness to practicing virtue and abandoning evil actions. All Lamas say that this is very important, and performs the function of ena- bling one to accomplish excellence in both existence and peace (i. e. , samsara and Nirvana).
Another virtuous faculty is thorough training. It comes through training in shi nay and enables one to use one's body and mind for virtue and to conquer negative influences.
Next is equanimity-you are not overpowered by emotional af- flictions such as desire, hatred and stupidity, but instead remain in the natural state of the mind. When this peaceful mind is present, the emotional afflictions are not able to arise.
A sense ofpropn'ety is a virtuous aspect of mind that causes one to avoid committing a lot of unvirtuous actions. It involves understanding that certain actions are not good in terms of one's own standards or those of the Dharma. It serves as the basis for restraining faulty conduct through vows. Next, there is con- siderateness, which causes one to avoid actions that are judged un- virtuous by others or by worldly standards. This serves as the basis for remembering the kindness of one's parents or any other beings, and induces one to act in a similar fashion to others. These two, pro- priety and considerateness, work together and are very important. Propriety refers to yourself; it doesn't mean that you're ashamed of yourself, but rather that you're not the kind of person who does things without thinking of the effects. Through the factor of con-
siderateness, you also become aware of what others will think of you, and you care very much for others.
Next is non-attachment, the mental attribute of extricating yourself from attachment to existence and samsaric things. It prevents one from getting involved with faulty conduct.
Lack of hatred is the state of being without animosity towards any sentient being or any condition that produces suffering. It causes one only to rejoice and not to enter into harmful conduct.
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Lack ofstupz"dity is understanding the meaning of things through discrimination, without dullness. Hence one is kept from mistakes or committing faults. Then there is complete harmlessness, which is compassion without any hatred. You do not conceive of others as enemies, so you don't want to harm them. Instead you have compas- sion for other beings, without any scorn. Finally, the eleventh vir- tuous mental occurrence is dz"ligence, entering into virtuous activity with manifest delight. Through it, one can completely accomplish virtuous concerns.
Q. . When the eighth virtuous mental occurrence, the lack of hatred, is present, and someone is actually doing you harm, do you just ig- nore them?
A. If you are attacked by an enemy, you need a means of keeping them from harming you. After the situation has ended, you shouldn't think, "This is my enemy. " You should meditate on com- passion and realize that the person was acting out of ignorance. You may know the Dharma, but that person does not, and so you should meditate with compassion, and not hold onto the thought, "This person is my enemy, and has done bad things to me. " Now we will again leave the discussion of the five skandhas, and practice the meditation taught by Karma Chamay Rinpoche.
Medz"tation Practz"ce
In the first meditation we considered the difficulty of obtaining a precious human existence. Now we will reflect on death and im- permanence.
Usually our perceptions seem very real and permanent, whether they are of the container-the outside world-or its con- tents-sentient beings. Yet there is absolutely nothing in the phenomenal realm that is permanent. The external world is made up of the four elements. Even as science tells us, the elements that make up the container, the world, are constantly deteriorating year by year. They do not increase. If we have something like a house, at first it's in good shape, then it gets older and weaker every year. And generally speaking, because we are sentient beings, the internal con- tents of the world, we have more pain and sickness as we get older. Thus, both aspects of the world become worse and worse.
Nowadays, science and medicine, with all their new remedies and operations and examinations, are inconceivably more powerful than they were in previous times. Yet now there is also more and more suffering and sickness in the world, with many new diseases such as the different forms of cancer; in many ways life is cut short. In general, the situation of sentient beings is worsening, and less can be done to benefit them. If there were no impermanence, it would not be necessary to examine it. But since the force of impermanence will come to us all, it is beneficial to meditate on it. It is a profound method of practice. Year by year, month by month, we age, our suf? fering increases, and we approach death. Because of this, no ac? tivities will benefit us except Dharma. The only relevant principle that should concern us is that through performing virtuous deeds there is happiness, and by doing evil, there is suffering.
Q. . Can an Enlightened being do anything about the suffering of the world?
A. Enlightened beings who have a tremendous store of merit can direct suffering to themselves and away from others. We aspire to this when we practice "Sending and Taking meditation" (tong len [gtong len]); a person of great merit can accomplish it actually and with great effect.
A long time ago Yeshe Tsogyal asked Guru Padmasambhava what could be done to help beings in the dark ages she foresaw. What could be done to alleviate their miseries in the time of the Kalpa of Great Conflict, the Kalpa of Weapons, and the Kalpa of Famine? Padmasambhava answered: "In order to help eliminate in? tense sufferings in that dark time, make supplications to one who is now one of my twenty-five foremost disciples, and who in the future will bear the name Karmapa. Sincere supplications and devotion to that being will bring about harmony. "
In 1981 I was present during the Gyalwa Karmapa's last illness, and I believe that what I saw then was a fulfillment of Guru Rin? poche's prophecy. By the time I saw him, His Holiness had already had many operations, some parts of his body removed, things put inside him, his blood tranfused, and so on. Every day the doctors discovered the symptoms of some new disease, only to find them gone the next day and replaced by another illness, as if all the
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diseases in the world were finding room in his flesh. For two months he had taken no solid food, and finally his doctors gave up hope. It was impossible for him to live, and the doctors thought the life? support systems should be disconnected.
But the Karmapa said, "No, I'm going to live. Leave them in place. " And he did live, astonishing the doctors, and remaining seemingly at ease in his situation- humorous, playful, smiling, as if he were rejoicing at everything his body suffered. Then I thought, with the clearest possible conviction, that the Karmapa had submit? ted to all this cutting, to the manifestation of all those diseases in his body, to the lack of food, in a quite intentional and voluntary way: he was deliberately suffering all of these diseases to help minimize the coming pains of war, disease, and famine, and in this way he was deliberately working to avert those terrible kalpas. For those of us present, his death was an unforgettable inspiration. It profoundly revealed the efficacy of the Dharma, and the fact that Enlighten? ment for the sake of others can actually be achieved.
Karma Chamay has given us an excellent way of meditating on death and impermanence. First, you enter again into the realm of the imagination. Visualize that you're alone on a vast plain, empty of all other beings. There are very high mountains, and there is the sound of water. Below the plain in a valley is a large river filled with sentient beings.
Next, the sun sets and it becomes very dark. You are fright? ened. Since you are in an unfamiliar place, you do not know where you are as you walk around in the dark. You become even more afraid. Suddenly you find yourself at the edge of a cliff, and in danger of falling into the river in the gorge below. You grasp at two clumps of grass with your two hands, which keep you from falling into the abyss. As you hang there in great fear, there appears at your right a little white mouse, and on the left a little black mouse that come out from the rocks. The white mouse begins to chew on the bunch of grass your right hand clutches, while the black mouse chews the bunch of grass your left hand holds. The clumps are becoming thinner and thinner. You are in a state of panic because you know that any second now you could fall into the river and drown. And you know the river is full of various creatures that could eat you.
At this point you will realize how negligent you have been in the practice of Dharma. Then you see Lama Chenrezi in the sky, and you make many prayers to him. Lama Chenrezi says, "Whoever is a sentient being has sickness, death, and suffering.
The nature of everything is impermanence. When you attain freedom you will practice well. Pray to your Lama. " Then with faith, longing, and determination you pray intensely to Lama Chenrezi. At the moment the two mice finish the last blade of grass, light rays emanate from the heart of Lama Chenrezi and strike one's heart, purifying the obscurations of body, speech and mind. You are instantly reborn as Chenrezi in the pure land of Dewachen. Meditate with love and compassion. Inconveivable numbers of light rays emanate from your heart, touch all the beings of the six kinds, purify their sufferings, evils and obscurations, and guide them to Dewachen.
This meditation could be elaborated upon in many ways. The most important point is what benefits your mind. You should observe the results of the meditation and ascertain which sections of the sequence seem useful for your individual needs. You can em? phasize and spend more time on any one part. In particular, if you are a person with great pride, hatred, etc. , and find it difficult to practice Dharma, this meditation is very beneficial.
Formation: The Fourth Skandha Continued
Of the fifty-one formations, we have already discussed the first twenty-one, which included the five omnipresent ones, the five that determine the object, and the eleven virtuous ones.
Now we will consider the twenty-six unvirtuous mental occur? rences. There are six root emotional afflictions and twenty sub? sidiary emotional afflictions.
Of the six root afflictions only five are emotional afflictions, while the sixth, view, which is divided into five parts, is placed in this category for the purpose of Dharma explanation.
The root of all emotional affliction is ignorance. Ignorance here means not knowing about action and result, the true meaning and way of practice according to the Precious jewels. Not understanding these things is the source or foundation of all emo? tional afflictions. Ignorance itself is unable to perform any function. It obscures the understanding of actions and their results-that vir?
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tue leads to happiness and evil leads to suffering; it obscures the understanding of the Four Noble Truths, of Relative and of Ultimate Truth, and the excellent qualities of the Three Jewels. It obscures the understanding of impermanence and change. Because of all this, all the other afflictions come into being.
The second of the emotional afflictions is desire, which is the grasping at the deteriorating aggregates of the three realms. It pro- duces the suffering of existence and causes all the sentient beings of the six types to circle in samsara. It arises from the obscuration of ig- norance.
There are two types of desire. One is desire of desire, a desire for actual things among the three realms of samsara; it pertains to beings of the six types in the Desire Realm. In the two upper realms, the Form Realm and the Formless Realm, there isn't this manifest desire, but there is the desire for existence. The higher god-states such as infinite space, infinite consciousness, etc. , are the fruit of great merit obtained through samadhi-meditation. But because the grasping at an "I" has not been abandoned, those gods have not turned away from samsaric existence.
Thirdly, there's the emotional affliction of anger. Anger is the relentless desire to hurt other beings. It's impossible to be happy while you're angry, and so we consider it to be the origin of unhap- piness.
The fourth basic emotional affliction is pn? de, an attitude of inflated superiority supported by worldly views. It is thinking, "I'm great," "I'm a high person," "I have great qualities," "I have an ex- cellent form. " There are said to be seven kinds of pride. It prevents you from respecting others and causes you to be unhappy.
The fifth is doubt. It is being of two minds concerning the true meaning. You are not certain whether the Dharma is really true or not. You think, "This isn't true," "this isn't good. " Ignorance is very strong and trust impossible. You become unable to practice virtue and usually are drawn towards negative action.
The sixth is view. Here we mean negative views based on the emotional afflictions. There are views without any emotional afflic- tion, which are considered "Perfect View. " But the views we are discussing are all considered "wrong view. "
There are five types of view. The first is the view based on the perishable aggregates, the strong belief that in the five skandhas
there is actually a self. This view becomes the basis for all wrong views.
Second is the vz"ew that holds to extremes; this is the view that the self or the skandhas exist permanently (etemalism) or that they don't exist at all (nihilism). Both views block the arising of certainty in the Middle Path-the Ultimate View.
The third is the inverted view, which denies that which is real such as the truth of karma, cause and effect, and the Three Jewels. Whoever has this view is not inclined towards virtuous activity.
That completes the three negative views. Then there are the two forms of "holding as supreme"- holdi'ng these views as supreme and holding conduct based on them as supreme. The first of these, the fourth of the wrong views, is the attitude that your erroneous view is the very best. In this case, you are completely convinced that a view such as the denial of karma is true, good, perfect, and you don't look at any other view. Since all that concerns body and speech is a projection of mind, you always need to examine with awareness the validity of your view and not accept it dumbly.
The second of these is holding one~ morality and conduct as supreme. This means holding to conduct and morality that is not conducive to liberation. This kind of view is not beneficial for oneself or others. Still one holds it as being the very best and all other moral disciplines as being untnie and bad.
Because these two-holding one's view as supreme and holding one's morality and conduct as supreme-involve clinging to the five skandhas, they are like a rope that binds you tightly. All activity is exhausting and fruitless. Even if an activity is engaged in with a lot of energy, it is meaningless. These five views are not a means of liberation from samsara and therefore not a real path.
According to the teachings of the Buddha, to determine whether a view is true or not, real or not, you need to examine your own mind. An individual must accomplish liberation in the Dharma by himself. Therefore, you must always decide for yourself whether a view leads to liberation or not. When it does, then you will also understand what is really beneficial for oneself and others now as well as in the future. In short, you always have to use your own in- telligence to investigate these things for yourself. If you don't con- stantly do this, and instead merely cling to a view, you can never at- tain freedom from samsara.
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Fundamentally, the teaching of the Buddha is to practice vir- tue and abandon evil. By using your own intelligence to examine what is right and what is wrong, and to develop this understanding through experience, produces the faith of trust.
We have obtained a human body. Because ofthis, a teacher-a Lama, Friend of Virtue-is needed to explain the mind in words you can understand-human terms-and to guide you. But you always have to decide yourself whether what the teacher says is true, and whether it really works or not: if it is going to be of benefit, who it will benefit, how it will benefit, and when it will benefit. You must always examine such questions, because if you just listen to the teacher and agree automatically just because it is his word, then you're no different from an animal. You have to use your in- telligence to understand the truth.
Once you really understand the meaning and nature of things well, and have reached a decision as to what is true, you should feel confidence in it. There is no need for doubt and a lot of additional activity.
When you're involved in Dharma practice or Dharma work it is not an instantaneous process, where you do something and get an immediate result. You have to look at the situation in its entirety: what work was done before and what kind of fruit has come, what kind or result comes from perfecting oneself. For example, in the case of Milarepa, a great Tibetan Siddha, and many others like him, we have to consider what work was done previously, what work was done in between, what experiences occurred, what benefit for other beings there was, and what the situation at the time of death was. Dharma practice must be considered from a very broad perspective. Therefore, examining the characteristics of views is very important.
Finally, there are several ways of distinguishing types of views: one is innate, naturally present, such as the view of the perishable aggregates based on the self and the five skandhas; the other is ac- quired through investigation or instruction by a teacher such as the two kinds of Holding as Supreme. Actions based on acquired views are easily abandoned, but actions based on innate views are much more difficult to let go of. According to the Buddha's teaching, the one hundred and fourteen acquired views are abandoned through understanding the meaning of things and developing certainty. The three hundred and sixty innate views only meditation can dispel.
Q. . What is an example of an innate view?
A. It's the view of clinging to a self-the view of the perishable ag- gregates. Clinging to an "I" in the five skandhas, you think, "I'm sick," "I'm in pain," "I'm unhappy," "I'm happy. " Or "I feel," "I perceive," "I think. " These views are always grounded in clinging to an "I" in what is only the five skandhas.
An example of an acquired view would be the different doc- trines of eternalism and nihilism that are learned or based on deduc- tion or inference. Thus, if you have the belief that each person was created by someone, then you will believe that someone must have created the Buddha, even though there is no evidence for that view. That would be an example of an acquired view.
Of the five emotional afflictions, the three major ones, ig- norance, desire, and hatred, are all inherent. The other two, pride and doubt, are acquired. For example, pride may arise from hear- ing yourself praised: "You're great," "You have excellent qualities," "You're beautiful. " One comes to acquire this view of oneself, too. Likewise, being taught that something isn't true could be cause for acquiring doubts. Holding your own views as supreme is also an ac- quired view.
Q. . You said that the main injunction ofthe Buddha's teachings is to test and re-test our views with our own intellect, and that blind faith is to be avoided. Now on some levels of the path, especially the Vaj- rayana, it is not possible for beginners to fathom the answer to all their questions. Faith is said to be extremely imponant and the root of accomplishment here. Could you say something about this son of faith?
A. Whichever vehicle you're practicing, the Hinayana, Mahayana, or Vajrayana, there is no difference-you need the faculty of ex- amination. The Buddha said, "My teaching is like gold: melt it, pound it, cut it-it is always excellent. " So the teaching ofthe Bud- dha can be examined as much as you want, and it will still be true.
Thus all the vehicles are the same in that examining their meaning it will only develop your understanding; as a result, your certainty will allow you to work one-pointedly. The Vajrayana is no dif- ferent. You need to examine: how does one train on this path? what is the fruit of this?
On the Vajrayana path, you must also evaluate the teacher. When the Lama explains the Dharma, does it benefit you? Does it
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benefit sentient beings? Just because it is the Vajrayana Dharma, you can't just think: "It's the Vajrayanal" and set aside any examina? tion. You have to determine whether the Lama has abandoned per- sonal gain and is presenting the teaching for the benefit of all sen? tient beings, leading them on the path to liberation from suffering, and towards Buddhahood. One must examine this carefully; just assuming that because it's the Vajrayana one can't examine the teacher is the wrong attitude. Proper examination is very important. Trust results from it. Certainly you can investigate the great Lamas, like Kalu Rinpoche, Dezhung Rinpoche,* Ling Rinpoche,t and Dudjom Rinpoche. ~ great teachen of all the four schools, and find that they are indeed worthy Lamas. So, even in the Vajrayana, there is no such thing as faith without examination.
If you discover that a teacher is not satisfactory you are always free to leave and find one who can benefit your practice. There are many Lamas who can do so. Once you have investigated and found the Lama to be qualified, then you should put your faith in him. And after you have received profound instructions from a teacher, you can't disparage him. You have established an important con- nection with him, and to criticize him at that point would be a negative act that will destroy your Dharma practice.
Q. . Is it possible that some people do not make any examination whatsoever, yet happen to hold the right point of view? Can you hold blindly and uncritically to the real truth?
A. It is not possible to have attachment to the perfect view, since someone who has the perfect view must have real understanding and experience. Once you have them, there naturally can be no attach- ment or mental blindness.
It is said, "If there is grasping, then it is not "perfect view. " This comes from the famous Shenpa Shidrel [zhen pa bzhi 'bral], a teaching of the Sakyapas consisting of four venes:
If you are attached to this life, You are not a Dharma person.
? A contemporary master of the Sakya lineage, who has taught for many years at the University of Washington.
tLate head of the Geliigpa Lineage and senior tutor to the Dalai Lama.
:I:Chief representative of the Nyingmapa lineage, with numerous Dharma centers in
the West.
If you are attached to samsara, You don't have renunciation.
If you are attached to your own benefit, You don't have Bodhicitta.
If there is grasping,
You don't have the view.
Q. . Does the tenn "middle path" refer to avoiding the extreme views of nihilism and etemalism? What exactly is it?
A. The middle path (Madhyamaka) rejects both extremes, both the view that says, "Yes, something is," and the view that says, "No, something is not. " You can't definitely assert that something is, because ultimately nothing is seen by the Buddhas. You also can't assert that nothing exists, because the mind is the basis for samsara, the lower realms, and so on. The Middle view is not a synthesis of these opposites, however, because it transcends existence and non- existence.
The basis of the middle path is interdependence-the union of the two truths, the relative and absolute. The path itself is the perfection of merit, which deteriorates, and primordial knowledge, which does not deteriorate. The fruit is the union of the two Kayas-the Rupakaya and the Dharmakaya. The Dharmakaya is the realization of the mind's essence, and benefits oneself. It is the attainment of the ultimate truth. The Dharmakaya doesn't benefit sentient beings directly. Through its power come the two aspects of the Rupakaya: the Samboghakaya and the Nirmanakaya, like light rays from the sun, which function to benefit sentient beings. The Rupakaya is the attainment of the relative truth.
Q. . About testing the truth for oneself-some truths, like that of cause and effect (kanna) don't manifest fully in one lifetime. They can't really be tested except over a period of several lifetimes. Some karma does manifest itself in one lifetime, when the fruits of a good or bad deed take effect, yet many other situations need several lifetimes to come to fruition. How can you test the truth of karma if you can't remember your past lives?
A. Because of the obscuring power of ignorance, it is difficult to understand and trust the full workings of cause and effect. But the truth of the karmic process can be demonstrated in a general way
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through examples and their implications, even though it is not always possible to actually see the precise effects of everything that you do. For example, a mother and father might have five children, each very different from the others. Their ideas are different, their activity is different, their physical characteristics are different, and their situations are completely different. The immediate cir- cumstances, their manner of birth, their environment are clearly the same for each of the children. Yet their lives are different. Likewise, in the world there are all sorts of variations in health, longevity, hap- piness, and so on. All such variations are attributable to karma. If you continually examine the way things occur you will understand something of cause and effect. A day or two is not enough to see results. This is because the obscuration of ignorance is very power- ful.
The six organs (eye, ear, nose, tongue, skin, mind) experience pleasurable, painful, and neutral sensations. Multiplying the six organs by the three sensations, we can list eighteen types of feeling. A simpler way of classification involves two categories: physical (the five senses) and mental feelings. Further, sensations may be divided with regard to whether they relate to material things, or if they in? volve cravings independent of material objects.
There are various intensities ofsensation. Some are obvious and clearly felt, others are not. Suppose someone is sitting and writing, and there is another pen lying on the desk nearby. The writer is in? volved in his work, and when someone else comes and takes the other pen, he sees the pen being taken, but it doesn't register. But if later he is asked, "What happened to the pen? " he will suddenly realize that someone took it: the previous visual sensation is pro- cessed at this later time.
The reason that we describe this skandha or any of the five skandhas is so that you know what they are, and can recognize and understand the functions of mind. One should not try to eliminate them. The essence of sensation is impermanence. So the essence of happiness and suffering is impermanence. Not knowing this, we develop attachment. Clinging to their reality, our intentions become
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based on the hope for pleasurable sensation. Any feeling, good or bad, is impermanent. If the natural condition of sensation is really understood as impermanent, then attachment is somewhat relin? quished. Because of this, the suffering of clinging to reality is les- sened.
Recognition (du she ['du shes])
The third skandha is recognition. This is grasping at characteristics, which is synonymous with clinging to samsara as be- ing real and permanent.
In the first instant of sensation, there isn't necessarily this grasping or attachment to the six senses (including the mind) and their corresponding objects. (The objects of the mind include im- ages, memories, thoughts, and abstract concepts. ) Sensation itself is a very direct, straightforward experience. It is in the second instant that there arises a grasping at the object. This grasping is the third skandha.
There are two aspects of this third skandha. The first is grasp? ing at the attributes of objects; that is, the identification of an ob- ject, such as when one says, for example, "This is yellow. This is red. This is white. " The second aspect is grasping of characteristics in conceptual terms. This involves differentiation of the object from other objects, as when one says, "This is a man. This is a woman. " One can apprehend an object through its symbol, or, on the other hand, understand what an object is by its characteristics without even knowing its name.
Recognition is classified according to its scope. For example, if one's ability to recognize is limited to the six kinds of beings in the Desire Realm, it is considered to be small recognition. Those whose understanding can encompass the Form and Formless Realms within their sense fields are considered to have extensive recognition. Finally, there is immeasurable recognition, which starts with "infinitude of space" and extends all the way to the perception of a Buddha, which recognizes all the situations in the six realms without any limitation. The knowledge of a Buddha perceives every detail of every sentient being, including their thoughts and past lives.
Q. . Would you explain the difference between the recognition of at- tributes, and the ability to differentiate between things, the faculty of making distinctions?
A. They are fundamentally the same. The difference is actually quantitative rather than qualitative. Recognition of objects is a very general ability to apprehend the nature of things. Apprehension through differentiation is a much subtler power, whereby one can apply different names to distinguish things within a particular category. If you are presented with a totally new object, you will see its color and shape, but you won't know what it is. You will also not be able to make a judgment about it. For example, if someone put an atom bomb in front of me, I would see it, but only as some sort of gray shape. I wouldn't necessarily know that it could kill us all.
Formation (du che [du byed])
The fourth skandha concerns what kind of activity is performed in the mind. In a general way, it refers to thoughts. In this skandha, there are fifty-one kinds of mental states or occurrences (sem chung [sems byung]); these states can be virtuous, unvirtuous, and so on.
The first group in the fifty-one consists of the five omnipresent mental occurrences. These are present no matter what type of ac- tivity the mind is engaged in. The first is intention, movement towards an object, as when one first thinks, "I will go, I will sleep, I will look, I will smell, I will conceive of an idea. " Whatever sense faculties are involved, intention moves through one or more of these six senses.
The second is concentration, the mind one-pointedly grasping an image or concept. Next is contact, the connection of the mind to its object, which prevents other thoughts from disturbing the pro- cessing of cognition. The final two are the two slwndhas described above, sensation and recognition. These five mental occurrences are all invariably present in any kind of thinking.
Next are the five mental states that are determinative with regard to the object: resolution, interest, recollection, samadhi, and wisdom. The first, resolution, performs the function of directing diligent efforts towards fulfilling any desired intention. In any vir- tuous or evil course of action, if you have a very powerful resolution,
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your diligence will be powerful too. The second determinative, in? terest, is holding to a particular thing or work to be done, and not allowing the mind to be "stolen" by anything else, even for a second. Recollection, the third determinative, prevents the mind from being distracted or forgetting the purpose at hand. Samadhi, the fourth, is the mind's one-pointed focus on something it is examining. Its func? tion is to support knowing. Wisdom, the fifth determinative mental occurrence, is the opening up and complete development of the understanding of all examined phenomena.
The ten mental factors we've considered so far in the fourth skandha- the five which are omnipresent and the five which define and determine the object- are similar to one another, but each per? forms a different function. They may be difficult to distinguish, but if you investigate your own mind well, you can understand them even when they appear together simultaneously, as they do in cer? tain kinds of mental activity. The difference between concentration and contact, for example, is between two aspects of a single stage of mind: one-pointed holding to an image or concept, and the non? arising of other thoughts. In one way all these ten are the same-as functions of the same mind. The five omnipresent occurrences are present in the same way in every mental act, while the five deter? minative mental occurrances will vary greatly in intensity depending on the power the object has in the mind. For example, whether in worldly work or in Dharma practice, if motivation and interest are powerful, then much can be accomplished. If they are weak, not much will be accomplished. If one's resolution is good, when one
thinks "This is true, this is excellent," one will be able to bring it about. If one thinks one's objective is poor, then only difficulty will arise.
Eleven virtuous mental occurrences form another group within the fourth skandha. The first of these is faith, of which there are three types. One is thefaith ofyearning: you understand that in the lower realms of samsara and in any of the places of the six kinds of beings there is only suffering; thus you long for liberation, such as rebirth in a Buddha Realm like Dewachen. Through understanding that virtuous actions are a cause for happiness in the higher realms, and evil actions are a cause for suffering in the lower realms, you give rise to great trust in cause and effect, which is called trusting
fai'th. When one understands that the Three Jewels are unfailing, and never a cause for suffering, and that they benefit many beings and are inconceivably excellent, then this is clear faith.
The next virtuous mental state is carefulness, where you understand that what one needs to cast off is evil action, and what one needs to take up is virtuous action. You apply care and mind- fulness to practicing virtue and abandoning evil actions. All Lamas say that this is very important, and performs the function of ena- bling one to accomplish excellence in both existence and peace (i. e. , samsara and Nirvana).
Another virtuous faculty is thorough training. It comes through training in shi nay and enables one to use one's body and mind for virtue and to conquer negative influences.
Next is equanimity-you are not overpowered by emotional af- flictions such as desire, hatred and stupidity, but instead remain in the natural state of the mind. When this peaceful mind is present, the emotional afflictions are not able to arise.
A sense ofpropn'ety is a virtuous aspect of mind that causes one to avoid committing a lot of unvirtuous actions. It involves understanding that certain actions are not good in terms of one's own standards or those of the Dharma. It serves as the basis for restraining faulty conduct through vows. Next, there is con- siderateness, which causes one to avoid actions that are judged un- virtuous by others or by worldly standards. This serves as the basis for remembering the kindness of one's parents or any other beings, and induces one to act in a similar fashion to others. These two, pro- priety and considerateness, work together and are very important. Propriety refers to yourself; it doesn't mean that you're ashamed of yourself, but rather that you're not the kind of person who does things without thinking of the effects. Through the factor of con-
siderateness, you also become aware of what others will think of you, and you care very much for others.
Next is non-attachment, the mental attribute of extricating yourself from attachment to existence and samsaric things. It prevents one from getting involved with faulty conduct.
Lack of hatred is the state of being without animosity towards any sentient being or any condition that produces suffering. It causes one only to rejoice and not to enter into harmful conduct.
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Lack ofstupz"dity is understanding the meaning of things through discrimination, without dullness. Hence one is kept from mistakes or committing faults. Then there is complete harmlessness, which is compassion without any hatred. You do not conceive of others as enemies, so you don't want to harm them. Instead you have compas- sion for other beings, without any scorn. Finally, the eleventh vir- tuous mental occurrence is dz"ligence, entering into virtuous activity with manifest delight. Through it, one can completely accomplish virtuous concerns.
Q. . When the eighth virtuous mental occurrence, the lack of hatred, is present, and someone is actually doing you harm, do you just ig- nore them?
A. If you are attacked by an enemy, you need a means of keeping them from harming you. After the situation has ended, you shouldn't think, "This is my enemy. " You should meditate on com- passion and realize that the person was acting out of ignorance. You may know the Dharma, but that person does not, and so you should meditate with compassion, and not hold onto the thought, "This person is my enemy, and has done bad things to me. " Now we will again leave the discussion of the five skandhas, and practice the meditation taught by Karma Chamay Rinpoche.
Medz"tation Practz"ce
In the first meditation we considered the difficulty of obtaining a precious human existence. Now we will reflect on death and im- permanence.
Usually our perceptions seem very real and permanent, whether they are of the container-the outside world-or its con- tents-sentient beings. Yet there is absolutely nothing in the phenomenal realm that is permanent. The external world is made up of the four elements. Even as science tells us, the elements that make up the container, the world, are constantly deteriorating year by year. They do not increase. If we have something like a house, at first it's in good shape, then it gets older and weaker every year. And generally speaking, because we are sentient beings, the internal con- tents of the world, we have more pain and sickness as we get older. Thus, both aspects of the world become worse and worse.
Nowadays, science and medicine, with all their new remedies and operations and examinations, are inconceivably more powerful than they were in previous times. Yet now there is also more and more suffering and sickness in the world, with many new diseases such as the different forms of cancer; in many ways life is cut short. In general, the situation of sentient beings is worsening, and less can be done to benefit them. If there were no impermanence, it would not be necessary to examine it. But since the force of impermanence will come to us all, it is beneficial to meditate on it. It is a profound method of practice. Year by year, month by month, we age, our suf? fering increases, and we approach death. Because of this, no ac? tivities will benefit us except Dharma. The only relevant principle that should concern us is that through performing virtuous deeds there is happiness, and by doing evil, there is suffering.
Q. . Can an Enlightened being do anything about the suffering of the world?
A. Enlightened beings who have a tremendous store of merit can direct suffering to themselves and away from others. We aspire to this when we practice "Sending and Taking meditation" (tong len [gtong len]); a person of great merit can accomplish it actually and with great effect.
A long time ago Yeshe Tsogyal asked Guru Padmasambhava what could be done to help beings in the dark ages she foresaw. What could be done to alleviate their miseries in the time of the Kalpa of Great Conflict, the Kalpa of Weapons, and the Kalpa of Famine? Padmasambhava answered: "In order to help eliminate in? tense sufferings in that dark time, make supplications to one who is now one of my twenty-five foremost disciples, and who in the future will bear the name Karmapa. Sincere supplications and devotion to that being will bring about harmony. "
In 1981 I was present during the Gyalwa Karmapa's last illness, and I believe that what I saw then was a fulfillment of Guru Rin? poche's prophecy. By the time I saw him, His Holiness had already had many operations, some parts of his body removed, things put inside him, his blood tranfused, and so on. Every day the doctors discovered the symptoms of some new disease, only to find them gone the next day and replaced by another illness, as if all the
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diseases in the world were finding room in his flesh. For two months he had taken no solid food, and finally his doctors gave up hope. It was impossible for him to live, and the doctors thought the life? support systems should be disconnected.
But the Karmapa said, "No, I'm going to live. Leave them in place. " And he did live, astonishing the doctors, and remaining seemingly at ease in his situation- humorous, playful, smiling, as if he were rejoicing at everything his body suffered. Then I thought, with the clearest possible conviction, that the Karmapa had submit? ted to all this cutting, to the manifestation of all those diseases in his body, to the lack of food, in a quite intentional and voluntary way: he was deliberately suffering all of these diseases to help minimize the coming pains of war, disease, and famine, and in this way he was deliberately working to avert those terrible kalpas. For those of us present, his death was an unforgettable inspiration. It profoundly revealed the efficacy of the Dharma, and the fact that Enlighten? ment for the sake of others can actually be achieved.
Karma Chamay has given us an excellent way of meditating on death and impermanence. First, you enter again into the realm of the imagination. Visualize that you're alone on a vast plain, empty of all other beings. There are very high mountains, and there is the sound of water. Below the plain in a valley is a large river filled with sentient beings.
Next, the sun sets and it becomes very dark. You are fright? ened. Since you are in an unfamiliar place, you do not know where you are as you walk around in the dark. You become even more afraid. Suddenly you find yourself at the edge of a cliff, and in danger of falling into the river in the gorge below. You grasp at two clumps of grass with your two hands, which keep you from falling into the abyss. As you hang there in great fear, there appears at your right a little white mouse, and on the left a little black mouse that come out from the rocks. The white mouse begins to chew on the bunch of grass your right hand clutches, while the black mouse chews the bunch of grass your left hand holds. The clumps are becoming thinner and thinner. You are in a state of panic because you know that any second now you could fall into the river and drown. And you know the river is full of various creatures that could eat you.
At this point you will realize how negligent you have been in the practice of Dharma. Then you see Lama Chenrezi in the sky, and you make many prayers to him. Lama Chenrezi says, "Whoever is a sentient being has sickness, death, and suffering.
The nature of everything is impermanence. When you attain freedom you will practice well. Pray to your Lama. " Then with faith, longing, and determination you pray intensely to Lama Chenrezi. At the moment the two mice finish the last blade of grass, light rays emanate from the heart of Lama Chenrezi and strike one's heart, purifying the obscurations of body, speech and mind. You are instantly reborn as Chenrezi in the pure land of Dewachen. Meditate with love and compassion. Inconveivable numbers of light rays emanate from your heart, touch all the beings of the six kinds, purify their sufferings, evils and obscurations, and guide them to Dewachen.
This meditation could be elaborated upon in many ways. The most important point is what benefits your mind. You should observe the results of the meditation and ascertain which sections of the sequence seem useful for your individual needs. You can em? phasize and spend more time on any one part. In particular, if you are a person with great pride, hatred, etc. , and find it difficult to practice Dharma, this meditation is very beneficial.
Formation: The Fourth Skandha Continued
Of the fifty-one formations, we have already discussed the first twenty-one, which included the five omnipresent ones, the five that determine the object, and the eleven virtuous ones.
Now we will consider the twenty-six unvirtuous mental occur? rences. There are six root emotional afflictions and twenty sub? sidiary emotional afflictions.
Of the six root afflictions only five are emotional afflictions, while the sixth, view, which is divided into five parts, is placed in this category for the purpose of Dharma explanation.
The root of all emotional affliction is ignorance. Ignorance here means not knowing about action and result, the true meaning and way of practice according to the Precious jewels. Not understanding these things is the source or foundation of all emo? tional afflictions. Ignorance itself is unable to perform any function. It obscures the understanding of actions and their results-that vir?
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tue leads to happiness and evil leads to suffering; it obscures the understanding of the Four Noble Truths, of Relative and of Ultimate Truth, and the excellent qualities of the Three Jewels. It obscures the understanding of impermanence and change. Because of all this, all the other afflictions come into being.
The second of the emotional afflictions is desire, which is the grasping at the deteriorating aggregates of the three realms. It pro- duces the suffering of existence and causes all the sentient beings of the six types to circle in samsara. It arises from the obscuration of ig- norance.
There are two types of desire. One is desire of desire, a desire for actual things among the three realms of samsara; it pertains to beings of the six types in the Desire Realm. In the two upper realms, the Form Realm and the Formless Realm, there isn't this manifest desire, but there is the desire for existence. The higher god-states such as infinite space, infinite consciousness, etc. , are the fruit of great merit obtained through samadhi-meditation. But because the grasping at an "I" has not been abandoned, those gods have not turned away from samsaric existence.
Thirdly, there's the emotional affliction of anger. Anger is the relentless desire to hurt other beings. It's impossible to be happy while you're angry, and so we consider it to be the origin of unhap- piness.
The fourth basic emotional affliction is pn? de, an attitude of inflated superiority supported by worldly views. It is thinking, "I'm great," "I'm a high person," "I have great qualities," "I have an ex- cellent form. " There are said to be seven kinds of pride. It prevents you from respecting others and causes you to be unhappy.
The fifth is doubt. It is being of two minds concerning the true meaning. You are not certain whether the Dharma is really true or not. You think, "This isn't true," "this isn't good. " Ignorance is very strong and trust impossible. You become unable to practice virtue and usually are drawn towards negative action.
The sixth is view. Here we mean negative views based on the emotional afflictions. There are views without any emotional afflic- tion, which are considered "Perfect View. " But the views we are discussing are all considered "wrong view. "
There are five types of view. The first is the view based on the perishable aggregates, the strong belief that in the five skandhas
there is actually a self. This view becomes the basis for all wrong views.
Second is the vz"ew that holds to extremes; this is the view that the self or the skandhas exist permanently (etemalism) or that they don't exist at all (nihilism). Both views block the arising of certainty in the Middle Path-the Ultimate View.
The third is the inverted view, which denies that which is real such as the truth of karma, cause and effect, and the Three Jewels. Whoever has this view is not inclined towards virtuous activity.
That completes the three negative views. Then there are the two forms of "holding as supreme"- holdi'ng these views as supreme and holding conduct based on them as supreme. The first of these, the fourth of the wrong views, is the attitude that your erroneous view is the very best. In this case, you are completely convinced that a view such as the denial of karma is true, good, perfect, and you don't look at any other view. Since all that concerns body and speech is a projection of mind, you always need to examine with awareness the validity of your view and not accept it dumbly.
The second of these is holding one~ morality and conduct as supreme. This means holding to conduct and morality that is not conducive to liberation. This kind of view is not beneficial for oneself or others. Still one holds it as being the very best and all other moral disciplines as being untnie and bad.
Because these two-holding one's view as supreme and holding one's morality and conduct as supreme-involve clinging to the five skandhas, they are like a rope that binds you tightly. All activity is exhausting and fruitless. Even if an activity is engaged in with a lot of energy, it is meaningless. These five views are not a means of liberation from samsara and therefore not a real path.
According to the teachings of the Buddha, to determine whether a view is true or not, real or not, you need to examine your own mind. An individual must accomplish liberation in the Dharma by himself. Therefore, you must always decide for yourself whether a view leads to liberation or not. When it does, then you will also understand what is really beneficial for oneself and others now as well as in the future. In short, you always have to use your own in- telligence to investigate these things for yourself. If you don't con- stantly do this, and instead merely cling to a view, you can never at- tain freedom from samsara.
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Fundamentally, the teaching of the Buddha is to practice vir- tue and abandon evil. By using your own intelligence to examine what is right and what is wrong, and to develop this understanding through experience, produces the faith of trust.
We have obtained a human body. Because ofthis, a teacher-a Lama, Friend of Virtue-is needed to explain the mind in words you can understand-human terms-and to guide you. But you always have to decide yourself whether what the teacher says is true, and whether it really works or not: if it is going to be of benefit, who it will benefit, how it will benefit, and when it will benefit. You must always examine such questions, because if you just listen to the teacher and agree automatically just because it is his word, then you're no different from an animal. You have to use your in- telligence to understand the truth.
Once you really understand the meaning and nature of things well, and have reached a decision as to what is true, you should feel confidence in it. There is no need for doubt and a lot of additional activity.
When you're involved in Dharma practice or Dharma work it is not an instantaneous process, where you do something and get an immediate result. You have to look at the situation in its entirety: what work was done before and what kind of fruit has come, what kind or result comes from perfecting oneself. For example, in the case of Milarepa, a great Tibetan Siddha, and many others like him, we have to consider what work was done previously, what work was done in between, what experiences occurred, what benefit for other beings there was, and what the situation at the time of death was. Dharma practice must be considered from a very broad perspective. Therefore, examining the characteristics of views is very important.
Finally, there are several ways of distinguishing types of views: one is innate, naturally present, such as the view of the perishable aggregates based on the self and the five skandhas; the other is ac- quired through investigation or instruction by a teacher such as the two kinds of Holding as Supreme. Actions based on acquired views are easily abandoned, but actions based on innate views are much more difficult to let go of. According to the Buddha's teaching, the one hundred and fourteen acquired views are abandoned through understanding the meaning of things and developing certainty. The three hundred and sixty innate views only meditation can dispel.
Q. . What is an example of an innate view?
A. It's the view of clinging to a self-the view of the perishable ag- gregates. Clinging to an "I" in the five skandhas, you think, "I'm sick," "I'm in pain," "I'm unhappy," "I'm happy. " Or "I feel," "I perceive," "I think. " These views are always grounded in clinging to an "I" in what is only the five skandhas.
An example of an acquired view would be the different doc- trines of eternalism and nihilism that are learned or based on deduc- tion or inference. Thus, if you have the belief that each person was created by someone, then you will believe that someone must have created the Buddha, even though there is no evidence for that view. That would be an example of an acquired view.
Of the five emotional afflictions, the three major ones, ig- norance, desire, and hatred, are all inherent. The other two, pride and doubt, are acquired. For example, pride may arise from hear- ing yourself praised: "You're great," "You have excellent qualities," "You're beautiful. " One comes to acquire this view of oneself, too. Likewise, being taught that something isn't true could be cause for acquiring doubts. Holding your own views as supreme is also an ac- quired view.
Q. . You said that the main injunction ofthe Buddha's teachings is to test and re-test our views with our own intellect, and that blind faith is to be avoided. Now on some levels of the path, especially the Vaj- rayana, it is not possible for beginners to fathom the answer to all their questions. Faith is said to be extremely imponant and the root of accomplishment here. Could you say something about this son of faith?
A. Whichever vehicle you're practicing, the Hinayana, Mahayana, or Vajrayana, there is no difference-you need the faculty of ex- amination. The Buddha said, "My teaching is like gold: melt it, pound it, cut it-it is always excellent. " So the teaching ofthe Bud- dha can be examined as much as you want, and it will still be true.
Thus all the vehicles are the same in that examining their meaning it will only develop your understanding; as a result, your certainty will allow you to work one-pointedly. The Vajrayana is no dif- ferent. You need to examine: how does one train on this path? what is the fruit of this?
On the Vajrayana path, you must also evaluate the teacher. When the Lama explains the Dharma, does it benefit you? Does it
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benefit sentient beings? Just because it is the Vajrayana Dharma, you can't just think: "It's the Vajrayanal" and set aside any examina? tion. You have to determine whether the Lama has abandoned per- sonal gain and is presenting the teaching for the benefit of all sen? tient beings, leading them on the path to liberation from suffering, and towards Buddhahood. One must examine this carefully; just assuming that because it's the Vajrayana one can't examine the teacher is the wrong attitude. Proper examination is very important. Trust results from it. Certainly you can investigate the great Lamas, like Kalu Rinpoche, Dezhung Rinpoche,* Ling Rinpoche,t and Dudjom Rinpoche. ~ great teachen of all the four schools, and find that they are indeed worthy Lamas. So, even in the Vajrayana, there is no such thing as faith without examination.
If you discover that a teacher is not satisfactory you are always free to leave and find one who can benefit your practice. There are many Lamas who can do so. Once you have investigated and found the Lama to be qualified, then you should put your faith in him. And after you have received profound instructions from a teacher, you can't disparage him. You have established an important con- nection with him, and to criticize him at that point would be a negative act that will destroy your Dharma practice.
Q. . Is it possible that some people do not make any examination whatsoever, yet happen to hold the right point of view? Can you hold blindly and uncritically to the real truth?
A. It is not possible to have attachment to the perfect view, since someone who has the perfect view must have real understanding and experience. Once you have them, there naturally can be no attach- ment or mental blindness.
It is said, "If there is grasping, then it is not "perfect view. " This comes from the famous Shenpa Shidrel [zhen pa bzhi 'bral], a teaching of the Sakyapas consisting of four venes:
If you are attached to this life, You are not a Dharma person.
? A contemporary master of the Sakya lineage, who has taught for many years at the University of Washington.
tLate head of the Geliigpa Lineage and senior tutor to the Dalai Lama.
:I:Chief representative of the Nyingmapa lineage, with numerous Dharma centers in
the West.
If you are attached to samsara, You don't have renunciation.
If you are attached to your own benefit, You don't have Bodhicitta.
If there is grasping,
You don't have the view.
Q. . Does the tenn "middle path" refer to avoiding the extreme views of nihilism and etemalism? What exactly is it?
A. The middle path (Madhyamaka) rejects both extremes, both the view that says, "Yes, something is," and the view that says, "No, something is not. " You can't definitely assert that something is, because ultimately nothing is seen by the Buddhas. You also can't assert that nothing exists, because the mind is the basis for samsara, the lower realms, and so on. The Middle view is not a synthesis of these opposites, however, because it transcends existence and non- existence.
The basis of the middle path is interdependence-the union of the two truths, the relative and absolute. The path itself is the perfection of merit, which deteriorates, and primordial knowledge, which does not deteriorate. The fruit is the union of the two Kayas-the Rupakaya and the Dharmakaya. The Dharmakaya is the realization of the mind's essence, and benefits oneself. It is the attainment of the ultimate truth. The Dharmakaya doesn't benefit sentient beings directly. Through its power come the two aspects of the Rupakaya: the Samboghakaya and the Nirmanakaya, like light rays from the sun, which function to benefit sentient beings. The Rupakaya is the attainment of the relative truth.
Q. . About testing the truth for oneself-some truths, like that of cause and effect (kanna) don't manifest fully in one lifetime. They can't really be tested except over a period of several lifetimes. Some karma does manifest itself in one lifetime, when the fruits of a good or bad deed take effect, yet many other situations need several lifetimes to come to fruition. How can you test the truth of karma if you can't remember your past lives?
A. Because of the obscuring power of ignorance, it is difficult to understand and trust the full workings of cause and effect. But the truth of the karmic process can be demonstrated in a general way
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through examples and their implications, even though it is not always possible to actually see the precise effects of everything that you do. For example, a mother and father might have five children, each very different from the others. Their ideas are different, their activity is different, their physical characteristics are different, and their situations are completely different. The immediate cir- cumstances, their manner of birth, their environment are clearly the same for each of the children. Yet their lives are different. Likewise, in the world there are all sorts of variations in health, longevity, hap- piness, and so on. All such variations are attributable to karma. If you continually examine the way things occur you will understand something of cause and effect. A day or two is not enough to see results. This is because the obscuration of ignorance is very power- ful.
