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NOTE: In response to COVID-19 we will be holding Virtual Classroom teachings until further notice.
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Geshe Tenley continues his teachings on the lam-rim, making use of Pabongka Rinpoche's Liberation in the Palm of Your Hand. The text is the seminal lam-rim text of the 20th century. It is a transcription of a twenty-four day lam-rim teaching given in 1921. Offered as a "practical teaching," it is less scholarly than Je Tsongkhapa's Jangchub Lam-rim Chen-mo or The Great Treatise on the Stages of the Path to Enlightenment and as such it is the text from which most modern lamas teach lam-rim.
Recently, Geshe-la has been focusing on actualizing the teachings through meditation, and spending a good portion of each class guiding us in specific meditations on the lam-rim topics we have been studying to help us understand what is meant by “meditating on the lam-rim” and show us how we can integrate these meditations into our daily practice. As our teachers repeatedly stress, we will not make progress if we only ingest the teachings intellectually. It is only engaging in the three wisdoms (listening, reflecting and meditating) that we will actually make changes in our minds. Receiving this type of practical guidance from an experienced teacher such as Geshe Tenley is a great blessing, and we are very fortunate to benefit from his guidance.
Summary of Sunday, April 25 Class
Geshe Tenley began class by encouraging us to recognize the fortunate circumstances we live in compared to many around the world. Even with limitations due to the pandemic, our health care system is functioning effectively, unlike in India, where there is a limited availability of oxygen and people are dying in cars.
Following prayers, Geshe-la reminded us to continue calm abiding practice with the same object of focus, ideally an image of Buddha Shakyamuni, though it is fine to use other images if they are more familiar. What is most important is to keep the focus stable and clear. We began with a brief breathing meditation, which helps to calm and invigorate the mind by clearing the wind or energy channels of the body.
Next, we did a brief silent analytical meditation on the topics of the Seven Step Point Mind Training. First, solicit the blessings of the guru and deities by visualizing them and requesting their support for a successful practice, and also visualize receiving their blessings. A good motivation for the practice would be “May all negative conditions I experience help and not cause obstacles to my practice.”
Geshe-la began his commentary with advice from Dromtonpa, Lama Atisha’s chief disciple. When requested by his disciples for the instructions he received from Lama Atisha on how to benefit future lives, Dromtonpa’s advice was to meditate on death and impermanence, karmic law of cause and effect, loving kindness and compassion and try to generate stable bodhicitta. For these practices to be effective in accumulating merit and purifying previous non-virtuous actions, meditate on ultimate bodhicitta, and conclude by dedicating the merits of virtuous actions to benefit all sentient beings. By doing this, you will see benefits in this life and future lives. There is nothing better than bodhicitta to benefit others and oneself.
Dromtonpa also said that if we do not separate ourselves from loving kindness and compassion, we will not be born in the lower realms. If due to previous negative actions we are born there, with strong metta and karuna, we will quickly leave. Support for this statement is found in A Guide to Bodhisattva’s Way of Life – all suffering in the world comes from self-cherishing, all happiness comes from cherishing others.
Geshe-la related another story from Dromtonpa’s life: seeing a person circumambulating a holy object, Dromtonpa said that this is good to do but it would be better to practice dharma. This person turned to reading scriptures. Dromtonpa saw this and again said it is good to read scriptures but better to practice dharma. Thinking meditation would be the best practice of Dharma, this person became even more confused when Dromtonpa told him that meditation is good, but it would be better to practice Dharma. So, what is practicing dharma? Dromtonpa’s answer was simple - just give up this life.
What does it mean to give up this life? Should we stop working and live far away on a mountain? No, giving up this life means giving up strong attachments to our opinions, ideas, and views. Otherwise, we determine friends and enemies based on those who agree with us and those who do not. One does not need to give up secular life to become a monk or nun. Rather we should turn away from our current habit of viewing affection like a business transaction – if you are like me, I will like you, otherwise I won’t – and develop unconditional love for everyone.
We should remember these Mind Training instructions all the time but keep our mind relaxed. Do as much as possible, but not too much. Like carrying a load, if it is too heavy, we will set it down. It is the same with Mind Training: practice what is doable, otherwise we might get discouraged and give up entirely. Geshe-la then gave specific advice for westerners whose spouses might not share their interest in Buddhism. One can participate in different religious traditions but do so in a way that does not cause disharmony in the relationship – this requires being skillful in one’s actions.
Explanation of The Eighteen Commitments of Mind Training
We next turned to the discussion of The Eighteen Commitments of the Mind Training Practice, from our text Liberation in the Palm of Your Hand, Day Nineteen, Outline 360 (page numbers vary according to the edition of the book.) Previously we discussed the first ten commitments and are now on number eleven.
11) Do not repay an evil action with an evil action. Do not retaliate even if you receive abuse. When others are angry, they are controlled by delusions, so it is best to remain quiet. Remaining quiet is the best retaliation. There is a Tibetan phrase related to this which translates as: “Not talking is the winner.”
12) Do not wait in ambush. Do not wait for a chance to pay back harm while there is anger in one’s mind even if what the other person did was bad. When you are angry, it is your loss. Like cutting off a part of one’s finger, there is nothing to do to make it grow back.
13) Do not attack the weak points of others. Do not expose other’s bad qualities or weaknesses, especially in public. Even if someone has faults and weaknesses, there is no reason to expose them.
Geshe-la told the story of how in the monastery, when the disciplinarian wants to discuss with someone who has broken a rule, he will not look directly at the person while reprimanding them. If the perpetrator still doesn’t understand, the disciplinarian will express it in way that people nearby will understand. Only if there is still not understanding will he communicate with the person directly.
14) Do not put the load of a dzo on an ox. We must try not to blame others for our own errors. As children, we may have used others as a scapegoat, blaming our siblings for mistakes we made. Think of how we ourselves would be sad if we are blamed for something someone else did.
15) The spell has gone awry. Don’t misuse the Dharma for purposes such as gaining fame or wealth or to promote oneself. This advice is more applicable to the teacher than the disciples.
16) Do not run a race. Don’t show disregard for others by trying to be the first to claim something meant for many. For example, if food is being distributed, wait your turn in line so that all have an equal chance.
17) Do not let the god become a devil. Be careful that your practice of mind training does not become a method for increasing delusions in the mind, i.e., becoming arrogant, thinking “I am a great mind training practitioner.” This is not much of an issue for those of us that are not serious mind training practitioners while it is for those who constantly practice it.
18) [Do not] seek happiness in unhappiness. Do not seek happiness by causing others suffering or even by wishing that they have difficulties. This is an attitude we may have toward those we don’t like. We should not do this as it creates negative results for us. Wishing suffering on others is ill will, one of the ten non-virtuous actions.
These Eighteen Commitments are all related to our actions created by our body, speech, and mind. If we avoid committing the ten non-virtues, we will not break these commitments. It is not enough to just learn the list – we need to use it as a guideline for actions of our body, speech, and mind and try to keep these thoughts in our mind. We unknowingly transgress these commitments all the time - the important thing is not to do them knowingly. The practice of lojong/mind training is said to be simple, but true transformation of our negative minds into positive ones is very difficult and requires much effort. We need to keep practicing until there is some transformation in our mind. How do we know if our study and meditation on mind training is benefiting us? By seeing if our minds are more relaxed and patient.
There is a risk of dismissing these teachings simply because we have heard them many times and know the words, thinking “Yes, I know this, I’ve heard it before.” The best way to subdue one’s mind and overcome delusions is by practicing the Dharma. Geshe-la used the analogy of Dharma being able to overcome delusions just as water can put out a fire. Water is the best way to put out a fire, but if there is fire on the water itself, how do you put it out? If Dharma doesn’t work, nothing else will.
Impermanence means things change, and change can happen in both directions, good and bad. When a change occurs, and something happens, if we understand impermanence, it will not disturb our minds. Geshe-la made the analogy of practicing Dharma being like an intelligent person who makes sure to buy insurance for a new car. Even though the car is perfect now, accidents can always happen.Similarly, we could die and be born in the lower realms. If we want happiness, the best insurance is Dharma, so we should buy Dharma insurance every day!
Suggested Readings
Seven Steps to Train Your Mind by Gomo Tulku
Advice from a Spiritual Friend by Geshe Rabten & Geshe Dhargyey
The Seven Point Mind Training by Alan Wallace
A Guide to the Bodhisattva Way of Life by Shantideva, translated by Vesna & Alan Wallace
The Way of the Bodhisattva by Shantideva, translated by Padmakara Translation Group
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Geshe Tenley is the Resident Teacher at Kurukulla Center for Tibetan Buddhist Studies in Boston. He was ordained by the late Gyume Khensur Geshe Urgyen Tseten Rinpoche in 1990 and began the program of studies to become a geshe at Sera Jey Monastic University. During the course of his studies, he has received many teachings from His Holiness the Dalai Lama as well as many other highly qualified masters. In 1998, he received his full ordination (gelong) vows from His Holiness and received his geshe degree in 2008. He began teaching at Kurukulla Center in 2005 and was appointed the Resident Teacher by Lama Zopa Rinpoche in 2010. Geshe Tenley is well-known for his approachability and kindheartedness. His extensive activities in the US and around the world bring great joy and benefit to everyone he meets.
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