Day 3

Today we will be conducting the ceremony of enhancing the mind, which has been generated, the altruistic mind to attain Buddhahood for the sake of all sentient beings, the bodhicitta. In order to participate in this ceremony first of all visualize in front of yourself the Buddha Shakyamuni as depicted on the thangka behind me. Visualize the Buddha Shakyamuni surrounded by his seven main successors and also surrounded by the great Indian masters like the Six Ornaments and so on. Visualize him also surrounded by the great Tibetan masters of all four major traditions of Tibetan Buddhism and you, yourself being surrounded by all sentient beings. In all directions visualize the Directional Guardians who protect you and all sentient beings from obstacles that might interfere or hinder your generation of bodhicitta and participation in the ceremony of enhancing that generated mind. Imagine the lama conducting the ceremony as a messenger representing all the lineage masters of the past.

Focussing your attention towards all the sentient beings whom you have imagined as being all around you, reflect upon their fate that just like yourself they all have the innate desire to be happy and overcome suffering. But contrary to that innate desire they willingly engage in actions, which are detrimental, essential detrimental to their own happiness. They willingly accumulate factors, causes and conditions, which are potentially destructive and harmful to them. Whereas although it is happiness they seek, they avoid from engaging in actions, which would accumulate for them the causes, and conditions that give rise to the actual experience of happiness. So it is out of such ignorance that sentient beings willingly propel themselves in the vicious cycle of existence, life and death.

Reflect upon your own fate, thinking that today at this juncture I am in a position, although I myself am not free from cyclic existence but at least I am in a position to be aware of the situation. I also have the knowledge, the insight to seek the path which can led these sentient beings from the bondage of suffering. At this point it is my responsibility to insure that these sentient beings are shown the right path and enable them, at least encourage them to embark upon this spiritual path which eventually leads to their own liberation in the future. With such motivation look at the examples of the past great masters whom you have visualized in front of you. Focussing your attention on them think that just as these great masters of the past have engaged in the Bodhisattva Deeds and have worked only for the benefit of other sentient beings attaining great enlightenment so too will I follow their example. I will attain enlightenment for the sake of all. So with this kind of motivation and attitude we will proceed with the ceremony. We will perform recitations associated with the practice of the Seven Limbs and the verses we recite come from one of the aspirational prayers known as the Good Deeds. (Recitation of verses)

Next is making a request to the guru to conduct the ceremony of enhancing bodhicitta. This will be done on the basis of doing a recitation after me. This verse that you will recite after me states that just as the great masters and Buddhas of the past have first generated the altruistic aspiration to attain enlightenment for the sake of all sentient beings today I too shall follow in their footsteps. Please conduct the ceremony. (Recitation of verses)

Next is taking refuge. This is not a ceremony of the common practice of taking refuge but rather a practice of refuge that is uncommon to the practice of the Mahayana tradition. The meaning here is that one’s attitude for taking refuge is not just entrusting yourself under the care of the Three Jewels but reflecting upon one’s own Buddhanature, the potential that exists within all sentient beings which allows through individual initiative and effort to actualize all the great qualities of the Buddha’s mind and attain the state of Buddhahood, one seeks to emulate them. You should develop a sense of wishing to emulate their example that in order to fulfill the wishes of all sentient beings and work for their benefit, I shall attain the state of Buddhahood just as all the great masters of the past attained. With this type of attitude and motivation one takes refuge. Such a practice of refuge is said to be uncommon in that it distinguishes itself from the ordinary practice of refuge in three characteristics. The taking of refuge is motivated by working for the benefit of all sentient beings therefore the object of intention is all sentient beings. A person who takes such refuge their ultimate aim is to attain the fully enlightened state, not just liberation from cyclic existence. A person who undertakes such refuge is a being who has at least had some knowledge of the possibility of attaining a fully enlightened state. So with these three characteristics then this Mahayana refuge is said to distinguish itself from ordinary types of taking refuge.

The verses, which you will be reciting, the repetition of which constitutes the taking of refuge, begin with calling out for the attention of the Master. You then state that from now on until you attain the state of full enlightenment you will seek refuge in the fully enlightened Buddha. You then state that you will take refuge in the Supreme Dharma, which is the true cessation and the paths leading to such a state of cessation. One then states that from now on I will also take refuge in the Supreme Assembly, the assembly of the Sangha, particularly the Mahayana Sangha referring here to the assembly of Arya Bodhisattvas. Arya Bodhisattvas are beings who have not only realized genuine bodhicitta but also have attained direct realization of emptiness. This is the type of person we were speaking about yesterday, a type of person who has fully transcended all levels of dualistic appearances. For such practitioners in their realization of emptiness there is no appearance of a diversity of conventional phenomena nor is there a duality of subject and object nor is there a duality caused by a generated image of the object and not perceiving it directly. Such a person in their realization of emptiness is totally free from any level of dualistic appearances. (Recitation of verses)

After taking refuge we will again recite the verses of the Seven Limbed practice. (Recitation of verses)

We will now prepare our minds to generate bodhicitta. First reflect upon the sentient beings you have visualized around you and then focussing your attention on them, reflect on the fact that if you compare yourself to them you are both common and equal in having the instinctive desire to seek happiness and overcome suffering. Equally just as you both yourself and sentient beings have that innate wish, so do both of you have the natural right to fulfill that aspiration to enjoy happiness and to overcome suffering. Now from this point of view there is no difference whatsoever between oneself and others. The difference really lies in term of numbers, no matter how important and how precious one’s own well-being might be, if you compare it with the welfare of all other sentient beings who are limitless in number to the fate of a single sentient being, there is a vast difference in terms of numbers. In terms of having the wish to enjoy happiness and overcome suffering and in terms of having the natural right to fulfill those aspirations there is no difference. The difference lies in the number.

Secondly if we think deeply we will realize that if one were to give up the welfare of an infinite number of sentient beings for the sake of one single person that is quite an unwise action. Whereas to give up the well-being and happiness of a single person for the sake of countless numbers of other sentient beings is definitely a wise action and decision. Not only this even in reality in practical terms if a person indulges in the fulfillment of their own selfish ends and is totally oblivious to other sentient beings then in the end it is that person who will be the loser. On the other hand the person while being indifferent to their own welfare and needs and rather puts greater emphasis on the fulfillment of others’ welfare and works towards others’ benefit, that person’s own interests and needs will be fulfilled in the process. The fulfillment of one’s own wishes becomes a by-product and that is something, which is an observed fact.

Not only that there is something called in ordinary language luck. Whether or not a person irrespective of their level of knowledge, background, ability, wealth, position and so forth enjoys a happy life depends very much on the level of what we call luck the person has. This term luck although it sounds as if it is a meaningless term but it is not just a mere word but luck can not be understood only in terms of something like a fluke. In Buddhist terminology we call it merit and if you look at it from this point of view then we will begin to realize that what we call luck can not be simply dismissed. It must have some basis; it must have some sort of ground on which we can understand it. There must be some factors, which would provide some people with more luck than others less. This we call merit and merit is something that you can accumulate. Merit is something that can decrease or increase.

The fact that there is a tremendous difference in terms of the level of merit between different types of sentient beings or different humans even though they are suffering the same fate, tragic fate. For instance let us take the example of recent events inside Tibet. The overall situation is so tragic that all the people there are suffering the same fate. But even under such similar circumstances due to different levels of merit between different individuals, it does seem that some people suffered more than others did. Some people had comparatively happier and luckier life than others.

So in talking about luck and merit, it seems quite obvious that I seem to be a person who seems to have accumulated quite a good store of merit in my past lives so I consider myself a lucky person. But as for how lucky I will be in my future life I can’t say. In fact my merit is increasing so much that it is eating the hairs from my head!

When it comes to accumulating one’s own store of merit, one can say that there is no greater force than the cultivation of the altruistic mind. Even a slight generation, even a slight level of the altruistic mind, the generation of which is said to have tremendous power to increase one’s store of merit. This is something which one can see through one’s own experience in life but also is something that has been substantiated and repeatedly mentioned in many scriptures. The power and ability of the altruistic mind and good heart to increase great stores of merit has been emphasized and extensively mentioned in the scriptures. The altruistic mind and good heart are something that not only create immediate effects, positive effects like bringing about calmness and serenity in one’s mind but its effects can be maintained and experienced throughout many lifetimes. This is due to its power to increase the level of merit.

The preciousness of a good heart and altruism is something that I know from my own personal experience. When I talk of my experience I must tell you that I am a person who can not claim to have any high levels of spiritual realizations. I am a follower of the Buddha who has succeeded in not being just a disgrace to the Buddha and this is the level of my experience. But still I can state that as far my admiration and conviction in the preciousness and power of altruism and a good heart is concerned, even in my dreams from the depth of my heart I can always feel admiration towards the good heart and altruism. Also I have maintained that conviction in the power and preciousness therefore it enables me to increase the level of my merit. Sometimes when I think about that I feel myself to be very encouraged by the fact that I am born in a lifeform which is equipped with this wonderful human intelligence and capacity. This is so much so that it has the capacity to produce the good heart, this altruistic mind, a state of mind, which cherishes the welfare of other sentient beings. When I think in such terms sometimes I feel that the human mind is really a wonder because of this capacity. We are here and we have this opportunity to generate that mind and participate in a ceremony, which enhances it. It would be very good if you could realize the great fortune yourself in having this opportunity to not only generate and develop admiration for the altruistic mind and good heart. We also have the opportunity to try and at least simulate the experience and generate it.

As stated by one of the great masters that if one’s mind clear and sound and if one’s heart is good then all the spiritual paths, the grounds and levels that one attains will become good and virtuous. Now this quotation indicates the crucial importance of the good heart and the generation of the altruistic mind. Every human action and every human thought is somehow governed by our way of thinking. If we can train ourselves in generating the good heart as a primary motive of our every action then it will have the power to turn every action and every single word we utter into a virtuous act, into a positive and beneficial act. If you have this fundamental primary motive as the basis of your actions then every single word you utter will be virtuous, gentle and beneficial. Every movement you make every behavior that you adopt and every conduct you engage in will be virtuous, good and beneficial. Therefore what is crucial is to somehow exert all your effort into generating this good heart, that altruistic mind and protecting yourself from fostering ill-feeling, ill-will and harmful intentions towards other sentient beings. Rather you must concentrate, single-pointedly in generating the good heart as the basis for one’s motivation.

If we posses this basic faculty, this basic factor of the good heart as the basis of our every motivation then no matter what profession you engage in be it a teacher, a scientist, an economist or a politician. As long as you posses that basic motivating factor then you can transform every action into a positive and beneficial action. Through such concerted effort in these various human activities it is possible to create what we would all call a happy, human society, a happier world. On the other hand if we let this basic motivation of the good heart and kindness lapse, then it is very likely that all these human activities could become destructive or damaging to the very purpose for which they are meant to serve.

Even from a point of view of a non-believer so far as the good heart and altruism is concerned, it is something, which is most beneficial. Its benefits can be extended to every sentient being.

So what we are going to do here in this ceremony is to first of all generate that basic motivation of the good heart and altruism within our mind. Then we will generate the altruistic aspiration to attain a fully enlightened state for the benefit of all sentient beings. We will then take a pledge to generate this mind within ourselves and bring about its realization.

As I pointed out on the first day there are members of the audience who do not consider themselves as practicing Buddhists. So out of the audience those who do not consider themselves to be practicing Buddhists and also those who do not feel committed to take such a pledge for generating bodhicitta, for them there s no need to undertake these contemplations. For you it is enough to develop a certain degree of admiration for the good heart, altruism, and then think from today on I will try to be as kind and good-hearted as possible.

Taking the pledge to enhance the generated mind through ceremony is to first generate bodhicitta and then focusing your attention on that generated mind, you mentally take a pledge that from now on I will never give up this generated mind. This is the actual ceremony.

Although I spoke of the generated mind being enhanced through the ceremony, one must bear in mind that I’m using the term bodhicitta rather loosely. What I am referring to here is that under the present circumstances of participating in such a ceremony and due to other factors like being in a community of fellow practitioners, it is possible there could be some effect within one’s mind. This may lead to some form of slight experience of bodhicitta. Now when I use the term generated mind, I am referring to that because the genuine bodhicitta, the true bodhicitta, for that matter any aspect of the path, comes about as the result of long periods of meditation and practice. For instance in the case of bodhicitta, initially one has to develop an understanding of what bodhicitta is and also one has to develop an understanding of the procedure or the stages of meditation which train one’s mind in cultivating bodhicitta. Having developed this understanding, the procedure of training one’s mind, then one engages in the practice and at this point one will gain a level of certainty giving oneself the conviction that if one were to undertake the practice, some form of experience will occur. It is at this point that one is said to have developed a certain conviction in one’s ability to generate bodhicitta. When this conviction is further reinforced by actually engaging in the practice of training one’s mind, then one will get to a stage where as the result of one’s long period of practice, a strong experience of having the aspiration or desire to seek the fully enlightened state for the benefit of all sentient beings arises. This is so powerful and forceful but again is not the true or complete bodhicitta as it comes about only if one engages in a meditative session. When one ends such a session that force or intensity is no longer there.

But if one still carries on with one’s practice then as you progress along the path finally one reaches a stage where the generation of this altruistic mind does not require any circumstantial conditions like deliberately engaging in a meditation or consciously thinking about suffering sentient beings. Rather the wish to seek the fully enlightened state for the benefit of all sentient beings will come spontaneously as an automatic response towards the perception of other sentient beings’ suffering. It is at this point one is said to have realized complete bodhicitta. You are said to have realized genuine bodhicitta, non-simulated genuine bodhicitta.

Fold your hands. As I explained earlier develop a strong determination that you will generate within yourself a good heart and altruistic mind. Motivated by such a good heart and altruistic mind you will spend the remaining part of your life in activities worthy, beneficial and helpful. You will then repeat some verses after me and the verses state that just as the Buddhas and Bodhisattvas of the past generated bodhicitta so do you. Due to the power of the merit and the positive imprints you have accumulated in the past, you shall also generate the altruistic aspiration to attain enlightenment for the benefit of all sentient beings. Motivated by that aspiration you will work towards alleviating all sentient beings who are suffering and liberate all those not consciously undergoing suffering but who’s minds are stained and polluted by negative emotions and thoughts. You will also lead those who are not free from the obstructions to knowledge to the state of Buddhahood. During the third repetition you should deepen your commitment that you will from now on never abandon the mind which you have generated, this altruistic aspiration. (Recitation of verses in Tibetan)

Having taken the pledge through the ceremony of enhancing bodhicitta one must observe certain precepts. There are four principal precepts, which are designed to protect bodhicitta from degeneration during this lifetime. First is that in order to increase one’s admiration for bodhicitta and also to increase one’s enthusiasm for the practices related to it, one must constantly reflect upon its merits and benefits. The second one is that one must renew or reinforce one’s generation of the mind six times in twenty-four hours, three times during the day and three times during the night. The third precept is that since it is sentient beings for whose purpose we have generated bodhicitta, one should never have the thought of abandoning even a single sentient being. One should never abandon the good heart and kind heart towards even a single sentient being. It is possible that in one’s day-to-day life one is bound to encounter situations where one loses one’s temper, people might frustrate you and so on. But even in such circumstances what is crucial here is that from the depth of one’s heart never to abandon the feeling of compassion and kindness towards other sentient beings, particularly towards the person irritating one. The fourth precept is to exert one’s effort in accumulating stores of merit and also increase one’s wisdom. Out of these four precepts which are factors that are aimed at protecting one’s bodhicitta from degeneration in this lifetime, the third precept which is never to abandon one’s good heart, one’s altruism towards even a single sentient being is the most important to observe.

There are certain precepts, which one must observe in order to protect oneself from degenerating bodhicitta in future lifetimes. The first one is never to tell lies knowingly. There are exceptional cases where for instance the situation is such that a hunter who is chasing a deer asks you where the deer went. If one tells the truth the deer will be killed and if one doesn’t tell the truth, one is lying. Under such a circumstance it is permissible to tell a lie. There are exceptional cases where one has to take into account the consequences of one’s actions. But what is important is to come up with a consistent story! (Laughter)

The second precept is to always be honest. The third precept is to always pay equal respect to the Bodhisattvas as you would respect a fully enlightened being thereby developing deep admiration towards Bodhisattvas and praise them. The fourth precept is to always encourage any sentient being you encounter to enable them to uphold their Buddhahood.

[Break]

Among the practices that are related with protecting one’s bodhicitta from degeneration, the practice of tolerance or patience is one of the most important factors. One’s relationship with a person who inflicts harm upon one has the potential of destroying one’s good heart and kindness towards others. What is crucial in order to successfully engage in the practice of cultivating tolerance and patience is to first of all realize what are the disadvantages and harmful effects of anger. One also needs to know what the beneficial effects and advantages of cultivating tolerance and patience. By realizing these advantages and disadvantages of anger and its opposite tolerance or patience, this will allow one to reach a point where one will encourage oneself to increase the force of tolerance and decrease the force and power of anger within oneself.

One of the most beneficial effects of cultivating tolerance and patience is that they will protect one’s own mental calmness and peace of mind from being disturbed. Even though a very hostile environment might surround the individual if the person has the practice of tolerance and patience their mental peace and calmness of mind can not be disturbed. Not only this in future lives the effects of practicing tolerance and patience is manifest in terms of having greater courage, determination and strength of will.

Just as the Bodhicaryavatara states that there can never be a person who is angry and at the same time happy, the moment anger dominates one’s mind there is no room for peace of mind, for happiness. It will destroy one’s calmness; it will destroy one’s peace of mind. Also even though a person might be normally quite gentle in character, quite gentle in nature, calm and peaceful, but the moment they lose their temper and become angry, at that point the person almost becomes totally uncontrolled. It is at that point that the person might engage in any action, might make any decision, which could be very damaging, or something that they will regret once the anger passes. Therefore anger also has the great destructive power to destroy even one’s own closest friendships. So not only does anger destroy one’s own peace of mind and happiness but also it destroys the happiness and peace of mind of your companions, those around you. As a result it creates a great deal of conflict and makes one’s life miserable. Most importantly as a result of generating anger in one’s mind it can manifest in actions, which are potentially very harmful. For instance the person might even go to the extreme of taking the life of another person. These types of actions, which are very negative and destructive, will leave strong negative imprints on one’s mind, the consequences of which will be taking rebirth in the lower realms of existence in the future.

When one encounters adverse circumstances, circumstances that are tragic which cause suffering upon us, one should think whether the situation is such that something can be done about it or not. Can it be overcome? Is there a way out of it? If one realizes that there is a way out of it then there is no need to be depressed, there is no need to worry about it. On the other hand if through investigation one realizes that there is no way out of it, there is no solution to the problem, no possibility of resolving the situation, then there is no point in being depressed or worried about it. One should think in such terms.

Also one should think that the normal, immediate reaction to such adverse circumstances, one’s instinctive reaction is to blame the person who perpetrates or inflicts that harm. One should reexamine the validity of one’s instinctive reaction towards such circumstances because if the reason why one feels angry towards the person who inflicted the harm, it is the person who is seen as the cause of the suffering. Why should one be particularly angry towards that person and hold that person responsible? If a person causes one the harm directly by hitting one with a stick, it is the weapon used that one should hold responsible. If one holds the person responsible because they are the indirect cause then one should hold the delusions, the hatred in that person’s mind which motivated that person uncontrollably against their control, responsible for inflicting harm upon one. One should view the delusion or hatred in the mind of that person as responsible rather the person. So out of these three factors which cause that harm, the immediate cause (the weapon), the indirect cause (the delusion in the mind) and then the agent (the person holding the weapon), why does one discriminate and particularly hold the person alone responsible? By thinking along such lines one will be able to reduce the intensity of one’s anger and hatred towards a person doing one harm. From all these various perspectives or angles one can contemplate so that one will be able to some how take a precautionary stance or measure that can prevent the arisal of depression or unhappiness which is in fact the fuel that induces feelings of anger and hatred.

The practices associated with cultivating tolerance and patience as explained in the sixth chapter of the Bodhicaryavatara are truly remarkable, something very admirable. Also the steps of reflection, the stages of contemplation which are mentioned in the sixth chapter are really remarkable and in fact they lay the firm foundation for the subsequent practice of bodhicitta. The training of one’s mind in equalizing and exchanging oneself for others is explained in the eighth chapter. It is in the sixth chapter that a firm foundation is laid for allowing that subsequent practice to be possible.

Next follows the three chapters of the seventh, eighth and ninth which deal with practices related to enhancing the generation of bodhicitta in the mind. The first among these three chapters is the chapter on enthusiasm or perseverance. Perseverance or enthusiasm is a joyous effort which if one lacks it then no subsequent realizations of the path are possible whereas if one possesses this faculty then it will lead one to the attainment of higher realizations. So this faculty of perseverance or enthusiasm is very crucial.

In talking about the practice of perseverance or enthusiasm what is crucial is to be able to agitate the practice in a very skillful way. When engaged in the practice, to be very intense at one point and then very lax at another point is not wise. Rather one’s of enthusiasm and perseverance should be continuous; constant so that it is like an expression that one’s enthusiasm should be so constant and continuous like a stream of water. The basic source from which one will be able to draw increasing inspiration to improve one’s enthusiasm and perseverance is the realization or the awareness of the presence of Buddhanature within the mental continuum of all sentient beings. If we on our part make the necessary initiative then we posses the seed or potential to bring about the full realization of Buddhahood within ourselves. So far as the possession of that faculty is concerned we are equal with all sentient beings. Through such awareness and reflection one must be able to protect oneself from self-discouragement because a lack of self-confidence, thinking “At my level of realization or development what can I do? I am totally incapacitated” that type of thinking is most detrimental to one’s progress on the spiritual path. In order to successfully engage in the path leading to the fully enlightened state, what is crucial is to have a tremendous amount of self-confidence, confidence in one’s own capacity and ability to succeed.

One should think that all the Buddhas of the past were initially like oneself, full of sentient beings’ weaknesses, faults, delusions and afflictive emotions. But the only difference on their part is that through their own effort and initiative, they embarked on a spiritual path which eventually led them to the state of full enlightenment. Therefore on our part if we also make a similar effort and take the initiative and embark on a similar path, we also possess the potential that we lead us eventually to the attainment of the fully enlightened state. One must think along such lines.

Next I will make some comments on the eighth chapter, the chapter on meditation or concentration. It is in this chapter that the actual practice of the stages of training in developing bodhicitta is explained.

Meditation or concentration here refers to a state where the practitioner has attained a certain degree of single-pointedness of the mind. What is being aimed at here is to somehow train a faculty which already exists within one'’ mental factors. If we examine our minds, we will find within our mental continuum that we possess a faculty of mind, which allows us to somehow retain attention on to a chosen object. Through a lack of training, through a lack of cultivating this faculty and developing it to its fullest potential, we are incapable of, we are unable to maintain that attention on to the chosen object for a long period of time. What is being aimed for here through the practice of meditation or concentration is to somehow develop this faculty so that we will be able to maintain our attention on to a chosen object for a very prolonged period of time in a single-pointed equipoise. This is the aim here.

Now to give an example. For instance when we talk about bringing about a realization of great compassion, universal compassion within us, what we are talking about is a development of a potential, which already exists within us. It is our natural capacity to empathize with other sentient beings in suffering and their problems. Although at the ordinary level that capacity to empathize is slightly mixed with attachment or a feeling of intimacy or closeness. Still there is a sort of natural empathy, a natural capacity that enables us to empathize with others’ sufferings and others’ problems. Now when we are training in cultivating great compassion what we are trying to accomplish is to somehow develop this pre-existing faculty to its fullest potential so that our capacity to empathize with others’ sufferings will become universal, unbiased and equal towards all sentient beings. This is the meaning of realizing great compassion. Similarly in training one’s mind in cultivating meditative states what we are doing is somehow developing the basis, the seed that already exists within our minds.

A state of single-pointedness of mind possess two main characteristics, these are that at that stage one must be able to somehow maintain one’s attention single-pointedly on the object of meditation, abiding as it is called. Then at the same time the image of the object must be vivid, not only that but subjectively there must be clarity on the part of the experience. These two characteristics, the ability to abide and a vivid clarity of the object, must be present.

Since these two qualities must be present in a proper meditative state of mind, the ability to abide and to have vivid clarity of the chosen object. Therefore there are two main mental factors which are reserved as the greatest obstacles that hinder one’s cultivation of the faculty of single-pointedness. One of these obstacles is mental distraction, in general terms, and then specifically mental excitement, which deviates one’s mind from the chosen object on to objects of desire. It is this mental distraction in general and particularly mental excitement, which destroys one’s ability to abide on a chosen object therefore it, must be overcome. Since clarity and vividness of the image of the object is a necessary condition for a stable meditative state, the factor that obstructs this quality is known as mental sinking. Therefore these two obstacles, mental sinking and mental excitement or distraction must be overcome.

These two obstacles, mental excitement and sinking come about as a result of certain states of mind. If one’s mind is too alert, if the alertness is excessive or one’s state of mind is too high, at that point mental excitement comes in. On the other hand if one’s mind is too low and if one feels mentally down then mental sinking creeps in. In the morning when we are fresh we feel very alert and in the evening when we feel exhausted, mentally you feel run down. At that point there is a danger of mental sinking coming in. Therefore by understanding how mental sinking and mental excitement arise one should be able to somehow in one’s meditation maintain a sort of equilibrium where one's mental state is not too excited nor at the same time too low or down. One needs to find that middle point, find this equilibrium.

The training of one’s mind and cultivating such single-pointedness of mind in a meditative state is being undertaken at the level of the gross mind and the gross mind contains mental states which are intimately linked with the states of one’s physiological body. Therefore it is recommended for the practitioners to seek a very appropriate environment and place in which to practice. The altitude, the environment where one meditates and all such external factors make a difference on one’s ability to meditate. One’s physical health and the time of day, as one is fresher in the morning, also play a role. Judging upon all these various factors, one should seek whatever is the most appropriate time, place and environment where one can successfully begin to engage in meditation leading to the cultivation of single-pointedness.

As for the object of meditation in cultivating single-pointedness of the mind, one can take any object for one’s meditation. In fact at the initial stage at the very gross level and in fact for some certain people it might be quite a skillful means or an effective method to have an image of something if front of you. Although in reality where meditation or concentration is cultivated at the level of mental consciousness not at the sensory consciousness at the initial stage, it is helpful to have something in front of you as the object of your visual perception. Then by single-pointedly gazing at it through your visual perception and letting your mind immediately follow whatever image is registered through your visual perception, to single-pointedly place your attention on to the image registered through your visual perception. It is possible to arrive through meditation at a stage where your visual perception will no longer have any effect on your mental attention or consciousness. You might be able to arrive at a point where whatever comes into your visual field becomes totally irrelevant as you have already transcended that level to a level where your image of meditation, the object of the meditation is retained only in the form of an image which is perceptible only to your mental consciousness. So it is possible to cultivate single-pointedness of mind by first using your visual perception gazing at an object in front of you, be it a flower or any other object. There are also other simpler objects of meditation for instance like focusing on one’s own mind, take your own mind as the object of meditation and then cultivate single-pointedness focussed on that.

If you are taking mind as the object of meditation to cultivate single-pointedness of your mind then what is crucial is to first identify the object of meditation. Generally speaking when you talk of mind you can use the term quite easily but when it comes to actually identifying what it is, it is quite a difficult task. It is almost impossible, as it is in our ordinary existence to really have an experience of what mind is because our normal, ordinary existence is characterized by constant following after our sensory impressions. Most of our mental states are dominated by thoughts, perceptions and experiences which somehow follow after powerful impressions that we get through the senses. This is so much so that one could almost say that we have forgotten what it is to actually feel the mental experience. So what is required is to somehow adopt a stance or position so that you would be able to engage in a meditative session where you temporarily prevent the arisal of all past recollections or what you have done. At the same time you need to prevent any arisal of thoughts, which pertain to future events, anticipations, hopes, plans and so forth, rather you must be totally present. Through this way we will be able to somehow withdraw our mind from being totally driven away outwardly by our sense impressions and at that point we will be able to experience a vacuity between the interval point, between having successfully prevented the arisal of thoughts pertaining to past events and successfully prevented arisal of thoughts related to future events. In this midpoint we will be able to experience a sense of vacuity. If we constantly carry on with our meditation practice, somehow prolong that experience then gradually we will be able to have some form of subjective experience of what is meant by mere subjectivity which is in the nature of experience. We will also have an inkling of an experience of what is meant by clarity and awareness, knowing, mere luminosity. Through this way we will be able to identify what is mind.

By prolonging the experience of the interval point, the experience of vacuity through constant practice and meditation and by also preventing the arisal of mental excitement and mental sinking along with the application of mindfulness, one is able to maintain the single-pointedness on the object in this context for a period of one-sixth of a day. It is at this point that the practitioner is said to have attained single-pointedness of mind in a meditative state.

Once you have arrived at this point where you are able to retain your single-pointedness of mind on a chosen object in meditation for a period of four hours, then again by further meditation on the chosen object one arrives at a point where the ability to retain the single-pointedness becomes stabilized. One’s experience of this single-pointedness becomes complimented with the factor of mental suppleness, physical and mental suppleness which makes both one’s body and mind serviceable. It is at this point that the practitioner is said to have attained what is technically known as shamatha or calm-abiding. When one still further meditates and practices the experience of shamatha or calm-abiding can become conjoined with special insight and this leads to the attainment of the first level of concentration. As the subtlety of one’s concentration increases then one transcends from the first level of concentration up to the fourth level, which is followed by another four stages of increasing subtlety. These are technically known as the Four Levels of Formless States of Mind; Limitless Space, Limitless Consciousness, Voidness and Peak of Existence. The level of mental consciousness at the Peak of Existence is said to be so subtle but at this point there is a side-effect to it, which is a loss of intensity and clarity. It is because of those that Highest Yoga Tantra techniques are said to surpass the meditative techniques of the Sutra tradition as in Highest Yoga Tantra. As the subtle states of mind are brought about by inducing great bliss within one’s mental continuum, as the subtlety increases the consciousness instead of losing its intensity and clarity increases its power to cognize and increases its power of clarity and vividness. This is the unique advantage of using the meditative techniques of Highest Yoga Tantra.

As for meditative states there seem to be many different types of meditative states. One finds mention of different types of meditative states in the Theravada literature, the Lesser Vehicle and also one finds a multitude of meditative states mentioned in the Mahayana Sutras and the tantric literature. Now there is time for some questions.

Question: What practices do you recommend for preschool children?

Answer: I don’t know. Teachers would need to judge what is appropriate to be taught. What is important is to be kind and gentle towards the children.

Question: You said that we need to accept scientific fact. If we really doubt that fact, do we have to? For instance a long time ago we were told that the earth was flat and that the earth was the center of the universe, science was wrong. Might it not be wrong again?

Answer: As for the question of whether Mount Meru exists as the center of the universe or not, I don’t know if it is something proven to be false by science or whether it is something science has not observed. What is clear is that in the Abhidharmakosa it mentions the distances between the earth and the sun and moon. It one compares those distances with the modern scientific calculations then there is a disparity between the two. The distance from the earth to the moon and sun has been verified precisely and since it contradicts the account given by Vasubandhu I can definitely say that the account in the Abhidharmakosa can not be accepted as valid.

For example I showed a photograph of the earth taken from on the moon and showed it to several Tibetan lamas who commented that perhaps they landed somewhere on Mount Meru. Personally I don’t think we Buddhists should be so narrow-minded, we should be broad-minded. Whether or not there is a Mount Meru does not make any difference to Buddhists.

Question: Could you please give advice or suggestions on how we utilize daily practice in our lives?

Answer: As I explained earlier that what is crucial is to first thing in the morning cultivate a good motivation and a determination to spend the day in a beneficial way. One then engages in whatever work it is that you do with this motivation and outlook and try to be as helpful and beneficial towards other sentient beings. Maybe this is how one could make one’s life most worthy.

The Kadampa masters also recommend one practice that before you go to bed you review your actions and thoughts during the day and see how much of it was according to the Dharma and how much against Dharma. This form of habit and practice is very remarkable. I think the true significance of counting beads is not to just to count mantras but rather to count your positive thoughts and actions. Otherwise if it were just to count mantras it would be just wearing down your nails. There is an expression, the implication of which is if you lack the right motivation then reciting mantras and counting beads would not help. The expression runs that instead of exhausting your negativities you wear down your fingernails. I can’t claim to have counted mantras to the point where my nails have been worn off but I can definitely tell you that I’ve counted mantras to the point where my fingers begin to feel uncomfortable.

Question: When people hear of luminosity or clear light that dawns at the moment of death, they ask why is it called clear light? What has it to do with light, as we know it?

Answer: I don’t think that the term clear light should be taken literally, it is more metaphoric. This could have its roots in our terminology of the mental realm. For instance according to Buddhism all consciousness or all cognitive and mental events are said to be of the nature of clarity and luminosity. It is from this point of view that the choice of term “light” is used. Also because the clear light is the subtlest level of mind which can be seen as the basis or the source from which the eventual realization of Buddhahood comes about, therefore it is called clear light. Because clear light is a state of mind which becomes fully manifest only as a consequence of several stages of dissolution where the mind becomes devoid of certain types of obscurations which are described in terms of darkness, this experience of dissolution is metaphorically described in terms of sunlight or moonlight. The earlier three stages of dissolution are technically called including the clear light, the Four Empties. So at the final stage of dissolution the mind is totally free of all the factors of obscuration therefore it is called clear light. The terminology clear light is explained in this way in the Guhyasamaja Tantra.

It is also possible to understand the meaning of the usage of the term clear light in terms of the nature of mind itself. Mind or consciousness is a phenomenon, which lacks any obstructive quality, it is non-obstructive.

Question: For a Western person with a materialistic, scientific education are there any examples which would be good arguments for reincarnation?

Answer: The main grounds on which Buddhists accept the concept of rebirth must be understood in terms of the continuum of consciousness. For instance in the case of the continuum of the material world according to Buddhism all the elements of the macroscopic world of the universe can be traced in terms of their origin back to an initial point when all the elements of the material universe were condensed into what were technically known as space particles. These in turn are the consequent state of a disintegration of an earlier universe. There is a constant cycle of a universe evolving, disintegrating, dissolving and then coming into being again. All the material elements of the macroscopic universe can be traced in terms of their origin to the space particles.

Similarly the fact that we possess something called consciousness, mind, is quite obvious to us, it is our own experience testifies to its presence. It is also evident to us from our own experience that what is called mind or consciousness is something that is subject to change when exposed to different conditions and circumstances. It shows the nature of momentariness, shows the nature of being susceptible to change. Among what we call consciousness or the mind, the gross levels of mind are intimately linked or dependent upon the physiological states of the body. This is very evident. However there must be some basis, some energy or some source, which interacts with the material particles and is capable of producing conscious living beings. This according to Buddhism must have its own continuum. So if you trace the continuum of our present consciousness, our mind, then just like with the material universe it can be traced back infinitely, beginninglessly. Therefore there must be successive rebirths, which allows the continuous chain to be present.

Also given that Buddhists believe in a universal causation, that everything is subject to change, causes and conditions, therefore there is no place for a divine creator, no place for a necessary being who is self-created. Everything rather comes into being as a consequence of causes and conditions. Therefore consciousness or mind must also come into being as a result of earlier instances. So when we talk of causes and conditions there are two principal types of causes. These are the substantial cause, the stuff from which something is produced and cooperative factors, which contribute towards this causation. In the case of mind and body, mind and matter, although one can be the cooperative factor the other but one can not be the substantial cause of the other as Dharmakirti states in his Pramanavarttika [Compendium of Valid Cognition]. Mind and matter, although dependent upon each other cannot serve as a substantial cause of the other; one can not turn into the other.

On these bases Buddhists accept rebirth. Also we come across a number of situations where there are people who vividly recollect their experiences in previous lives. When it comes to talking about existence or non-existence even a single example is enough. But in order to prove the existence of something, a phenomenon even a single example is also enough. In order to prove the non-existence of something one example is not enough. So it is on these grounds that Buddhists argue for rebirth.

In a sense given the two choices between not accepting rebirth and accepting rebirth, the earlier position seems to leave less questions unanswered and mysterious whereas if one does not accept the phenomenon of rebirth, it leaves so many unanswered questions. From a practical point of view, there isn’t really any point to be worked up over trying to prove the phenomenon of rebirth. For example in my case, I’m a person who explicitly maintains that it is better to have a multitude of religions, a diversity of religious traditions. This implies that it is better to have a greater number of people with a diversity of opinions and it is better to have many people who do not essentially believe in rebirth.

(End of day three)