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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, May 9 Class
Geshe Tenley opened class by sending best wishes to all the mothers and to all beings, since due to our rebirths from beginningless time, all have been our mothers at one time!
We then proceeded to meditation, beginning with a brief focus on the breath before turning to calm abiding meditation. Geshe-la encouraged us to concentrate on the meditation object we usually use. For most it will be Buddha Shakyamuni, while others might choose the sky. (He made us laugh by saying some might focus on the Chinese satellite that will soon fall to the earth out of control!)
Next, Geshe-la began instruction with advice to celebrate Mother’s Day in a meaningful way by truly remembering the kindness of our mothers. The love and concern of mothers for their children remains deep, even when the children are grown (this is also true of fathers’ love for their children). We can see around us how birds and animals work extremely hard to protect their young. A story in the news illustrates this, in which a mother cat was seen carrying her ailing kitten in her mouth to a hospital. In some ways, animals know better than people who is really kind to them, as we can see in the affection pets show their owners. They may hide when we are unhappy and become excited when owners come home, even more so than do our spouse and children! If animals can do this, as humans we must do more. If our memories are that our mother wasn’t nice to us, we should understand she was probably motivated by one of the three poisonous delusions: ignorance, anger, or attachment, thinking what she did was the best for her child. So, we should celebrate Mother’s Day by calling and talking or making prayers for our mothers. You can also remember His Holiness the Dalai Lama’s advice that it is beneficial to recite the mantra Om Mani Padme Hum for others.
When someone does negative or bad things, it is not the person’s choice – they are controlled by one of the three delusions: attachment, anger/aversion or ignorance. When we see life as limitless, we can see that all sentient beings are as kind as our mother in this life, and also could become our mothers in the future.
Explanation of The Twenty-Two Pieces of Advice
Geshe-la then began his commentary on The Seven-Point Mind Training from our text Liberation in the Palm of Your Hand, Day Nineteen, Outline 361 (page numbers vary according to the edition of the book.). We are now discussing Point Seven, The Twenty-Two Pieces of Advice, which is the final point from The Seven-Point Mind Training.
The Twenty-Two Pieces of Advice describes how to successfully practice mind training.
6) Train in the three difficulties. The first difficulty is to recognize delusions when they arise in our minds. Some delusions, like attachment, are difficult to recognize as a delusion because we don’t see them as problematic but rather as a state of mind which fulfills our wishes. Anger can also be difficult to recognize as a delusion because we see it as a protection from that which would harm us. Ignorance is the most dangerous delusion because it is behind the other two delusions, almost hidden. We need to know when these delusions arise, because as mentioned in The King of Prayers, it is due to them that we create the negative actions of body, speech, and mind.
It is difficult to recognize delusions, and it is also difficult to avoid delusions. The second difficulty is trying to overcome delusions once they arise. Can we see this for ourselves? As an example, we all know delusions are bad, but if someone acts or speaks negatively toward us, we immediately respond, even though we know we shouldn’t. Applying the antidote is difficult once our delusion has arisen.
Eliminating delusions completely is the third difficulty and it is the most challenging of all. We may overcome the delusion in one instance, but it will probably arise again, even if we know it leads to wrong states of mind.
Considering these obstacles, how do we successfully apply these instructions to our lives? We must think strongly “yes, this is true!” when hearing these instructions and be motivated to apply the advice to our lives. If we just think it might be true but do not develop a strong motivation to free ourselves from the grasp of delusions, we won’t change.
Q: Aren’t we advised to reflect on these teachings before we try to integrate them into our lives?
A: Yes, Geshe-la agreed. First one must read the teachings, then contemplate them and check if their advice makes sense. Once should never force oneself to agree and accept any advice blindly.
7) Cultivate the three main causes for dharma practice:
1 Find a qualified guru.
2 Cultivate a virtuous mind with the intention to practice.
3 Assemble suitable external conditions such as food, clothing, and a place to live.
Lamrim texts describe how to devote to a guru in more detail – what to do and what not to do. Geshe-la emphasized we should have devotion and respect toward our own guru, not just to those who are famous. Additionally, although it is fine to add gurus as long as devotion is maintained, we must not change gurus – that is, leaving one to go to another. Doing so prevents us from gaining realizations. To gain the understanding of The King of Prayers, the bodhisattva Samantrabhadra had 110 gurus, yet maintained respect for all of them. We can rejoice for ourselves if we have these three causes for successful dharma practice. If we don’t, we can aspire to develop them and also pray that others may have the same conditions to practice dharma.
Q: How do we know who is the right guru for us, since there are so many different paths to follow?
A: Geshe-la replied that this is a very good question. First, consider if the teacher is explaining in accord with the Dharma or not, and if they have a suitable level of knowledge. Also, do their qualities accord with the Dharma? Do they show compassion and concern for the students? Are the teachings helping your mind? Although there are other qualities such as the ten mentioned in the Lamrim (see Liberation in the Palm of Your Hand, Day Eight) it may be hard to find a guru with all of them. So, observe the guru, how they talk and act to see if they are learned, compassionate and willing to work hard for others.
Of course, if you have taken vows or initiations, then that person is already your guru. So, it is important to check before you take any vows, such as refuge, the Eight Mahayana Precepts, bodhisattva, or tantric vows. If you do see faults in someone that is now your guru, see that as one’s own impure vision and imperfect karma, not how they actually are (it is difficult to think this way, but we should try). Remember that if we look only at faults, we only see faults. Some, like Devadatta, the Buddha’s cousin, only saw bad qualities in Buddha Shakyamuni and was always competing with him. Today, the Pope has many devoted followers, yet there are many others pointing out his faults. Even in Tibetan Buddhism, His Holiness the Dalai Lama holds the highest position in the tradition and has so many devotees but there are also others that see faults and speak poorly about him, even among the Tibetans. We are advised not to look at our teachers’ faults, so we don’t develop wrong view and disrespect. This is the same in our relationships with our spouse and partners. At first, we’re extremely attached and see no faults, then with time, we see so many faults we don’t even want to be together anymore.
Q: Relationships can be very tricky because we are told to ignore the problems we see in others. This can lead to distorted views, though. How do we avoid self-deception?
A: The reason we are told not to look for faults is that if we do this, we will only see faults, lose respect, not follow advice and consequently not get realizations. This advice is for own benefit. It may not be easy because we are not familiar to see in this kind of way, but it is possible to see in this way, and then it will be our gain. This is the most difficult part. It is said that once we gain guru devotion, the other realizations will come very easily. It is similar to attending a class at a university. If you focus on the professor’s defects and personal problems and don’t listen to the teaching, you will not benefit from the class. If your attention is on what is being taught, you will gain. Even though it is difficult for the teacher or guru to give this advice to the students, because the students might the think the teacher is saying “don’t look at my faults”, it is important to know.
8) Meditate on the Three Non-Declining Attitudes. This is similar to the point just discussed, as it supports those three main qualities. To be successful in our dharma practice, we need:
1 Respect and faith in the guru.
2 Strong enthusiasm and joy for practicing dharma.
3 Mindfulness to keep the advice on what to do and what not to do in the forefront of our mind.
9) Possess the Three Inseparables. We should aim to never separate our body, speech, and mind from virtuous states. This is very difficult as we can’t even do this for an hour while trying to do our practice. It is more realistic for us to avoid engaging in the ten non-virtuous actions. We can make this advice even “looser” or more realistic by not intentionally engaging in the ten non-virtuous actions. Due to some experience with the dharma, many of our non-virtuous actions are not complete. Either the motivation, the action or the conclusion is incomplete, so it is not a complete non-virtue. For example, we may text something bad, and later feel regret, so the conclusion is not complete. Or we might have the intention to say something bad to a person, but when the opportunity arises, we do not. So, although there is a negative motivation, we don’t do the actual action.
Buddhism is very flexible. If you know how to implement it, it is not difficult to practice, but if you don’t, it can feel very stiff. It is like the analogy of stealing. Taking $1 about one hundred times is easier and causes less upset than stealing $100 all at once.
Similarly, the rule about not eating after 12 noon when taking the Eight Mahayana Precepts can be interpreted in different ways. Some say that we must finish our meal by noon, others that it is more important to eat in one sitting and not get up even if we go past noon. Others say that once we rinse our mouth, we cannot eat again. There are ways to do things very flexibly, if you know how to do them, but if you don’t know, you remain very strict. For example, your center might make offerings on the altar in a certain way, and when you go to another center you see someone making the offerings in a different way and you say “That is wrong.” There are many different ways of doing things. Just because we follow one way doesn’t mean there are no other beneficial ways.
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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