Approaching the Buddhist Path Read online

  THE LIBRARY OF WISDOM AND COMPASSION

  The Library of Wisdom and Compassion is a special multivolume series in which His Holiness the Dalai Lama shares the Buddha’s teachings on the complete path to full awakening that he himself has practiced his entire life. The topics are arranged especially for people not born in a Buddhist culture and are peppered with the Dalai Lama’s own unique outlook. Assisted by his longterm disciple, the American nun Thubten Chodron, the Dalai Lama sets the context for practicing the Buddha’s teachings in modern times and then unveils the path of wisdom and compassion that leads to a meaningful life and a sense of personal fulfillment. This series is an important bridge from introductory to profound topics for those seeking an in-depth explanation in contemporary language.

  The first in a multi-volume collection presenting the Dalai Lama’s comprehensive explanation of the Buddhist path.

  “His Holiness the Dalai Lama, with the capable assistance of Bhikṣuṇī Thubten Chodron, illuminates a path of awakening that is deeply integrative and utterly relevant to all the challenges that face humanity in the twenty-first century. Presented here is an authentic path to freedom from suffering and its inner causes and to tapping into the full potential of consciousness — our own buddha nature. There can be no greater gift than this.”

  — B. ALAN WALLACE, author of The Attention Revolution

  “The perfect entry-point for people drawn to the Buddhadharma but uncertain how to understand and practice it in a modern context, Approaching the Buddhist Path guides readers toward the Dharma by directly addressing their own values, interests, and qualms, utilizing wisdom, sensitivity, and humor to pave the way for confident engagement with the Buddha’s teaching.”

  — ROGER R. JACKSON, Professor Emeritus, Carleton College

  “A distillation of all Buddhist wisdom, Approaching the Buddhist Path covers its history, philosophy, and meditation. Flowing in clear language and powered by the dynamic reasoning of eminent Dharma authorities, it is suitable for all readers, beginner and advanced.”

  — TULKU THONDUP, author of The Heart of Unconditional Love

  “It’s truly wonderful that His Holiness and Thubten Chodron are collaborating to produce this much-needed series on the stages of the path (lamrim) for a modern audience. These books will be highly beneficial for teachers and students alike!”

  — KATHLEEN MCDONALD, author of How to Meditate

  Publisher’s Acknowledgment

  The publisher gratefully acknowledges the generous help of the Hershey ­Family Foundation in sponsoring the production of this book.

  Contents

  Prologue by His Holiness the Dalai Lama

  Preface by Bhikṣuṇī Thubten Chodron

  Abbreviations

  1.EXPLORING BUDDHISM

  The Purpose of Existence and the Meaning of Life

  A Middle Way between Theistic Religions and Scientific Reductionism

  Buddhadharma and Other Religions

  Religion in the Modern World

  A Broad Perspective

  2.THE BUDDHIST VIEW OF LIFE

  What Is Mind?

  Body, Mind, Rebirth, and Self

  The Four Truths of the Āryas

  Dependent Arising and Emptiness

  Dependent Arising and the Three Jewels

  The Possibility of Ending Duḥkha

  3.MIND AND EMOTIONS

  Buddhism, Science, and Emotions

  Happiness and Unhappiness, Virtue and Nonvirtue

  Emotions and Kleśas

  Constructive and Destructive Emotions

  Emotions and Survival

  Working with Afflictions

  Cultivating Love and Compassion

  A Good State of Mind

  Working with Fear, Developing Courage

  Hope, Desire, and Acceptance

  Comparing Ourselves with Others and Self-­Worth

  Counteracting Depression

  Disagreement and Conflict

  Survival of the Most Cooperative

  4.THE SPREAD OF THE BUDDHADHARMA AND BUDDHIST CANONS

  Vehicles and Paths

  The Buddha’s Life

  Early Buddhist Schools

  Early Buddhism in Sri Lanka

  Growth of the Mahāyāna

  The Development of Tantra

  Buddhist Canons

  Philosophical Systems

  5.THE BUDDHA’S TEACHINGS FORM A COHESIVE WHOLE

  Three Turnings of the Dharma Wheel

  Authenticity of the Mahāyāna Scriptures

  Nāgārjuna on the Authenticity of the Mahāyāna Sūtras

  Is the Buddha’s Word Always Spoken by the Buddha?

  Four Authenticities

  Four Buddha Bodies

  Buddhism in Tibet

  6.INVESTIGATING THE TEACHINGS

  The Kālāmas’ Experience

  Reliable Teachings

  Treasure Teachings and Pure Vision Teachings

  Exaggerated Statements?

  Correctly Understanding the Point

  Can the Dharma Change?

  Being Practical

  7.THE IMPORTANCE OF KINDNESS AND COMPASSION

  A Peaceful Mind

  The Importance of Motivation

  Cultivating a Compassionate Intention

  Mind Training

  Eight Verses

  8.A SYSTEMATIC APPROACH

  Paths for Spiritual Development

  The Four Truths and Three Levels of Practitioners

  More Than One Approach

  Teachings for a Contemporary Audience

  Value of the Stages of the Path

  Two Aims and Four Reliances

  9.TOOLS FOR THE PATH

  General Advice

  Wisdom and Faith

  Proper Practice

  Purification and Collection of Merit

  Prayers and Rituals

  Study, Reflection, and Meditation

  Memorization and Debate

  Role Models

  10.MAKING PROGRESS

  Realistic Expectations

  Advanced Practices at the Right Time

  Checking Our Meditation Experiences

  Signs of Progress

  11.PERSONAL REFLECTIONSON THE PATH

  My Day

  Gradual Progress

  Cultivating Bodhicitta

  Willingness to Undergo Hardship

  Keeping a Happy Mind

  Realized Beings

  What I Have Learned in Life

  12.WORKING IN THE WORLD

  Good Health and Dealing with Illness and Injury

  Maintaining a Positive Attitude

  Using Diverse Methods to Benefit Others

  Engaged Buddhism and Political Involvement

  Consumerism and the Environment

  The World of Business and Finance

  Media and the Arts

  Science

  Gender Equality

  Interfaith

  Incorporating Practices from Other Religions

  A Nonsectarian Approach

  Notes

  Glossary

  Further Reading

  Index

  About the Authors

  Prologue

  THE WORLD WE LIVE IN is very different from the world at the Buddha’s time, yet we human beings have the same afflictions and still experience physical and mental suffering. While the truth of the Buddha’s teachings transcends historical eras, the way they are presented to practitioners in a given time is influenced by the specific culture, environment, and economic and political challenges. I encourage us to become twenty-­first-­century Buddhists — people whose view is rooted in the Buddha’s message of compassion and wisdom and who also have a broad understa
nding of many fields, such as science — especially neurology, psychology, and physics — and other religions.

  Our Buddhist knowledge must be expansive, not limited to just one topic, practice, or Buddhist tradition. We should try to learn about the teachings and practices of other Buddhist traditions and understand how they suit the particular dispositions and interests of the people who practice them. We may also include some of these teachings in our own practice. In this way, we will better appreciate the Buddha’s skill as a teacher, which will reduce the sectarianism that limits us Buddhists from acting together to contribute to the welfare of all peoples and environments on our planet. We should also understand the full path to awakening and how different teachings can be practiced by the same individual at different points of his or her spiritual journey. This will clarify our personal practice as well as increase our respect for all Buddhist traditions and other religions.

  To grow these understandings in ourselves, reciting prayers and mantras is not sufficient. While perhaps increasing our devotion, these activities alone do not bring wisdom. In the modern world, we need to be realistic and practical, and for this, knowledge is essential. All of us want happiness, not suffering. Since both happiness and suffering arise in dependence on causes and conditions, we must know the causes of each so that we can train our minds to create the causes for happiness and abandon the causes for suffering.

  All of us want a harmonious society. Since society consists of individuals, to bring about peace each individual must cultivate peace in his or her own heart and mind. Of course the ultimate aim of the Buddha’s teachings goes beyond world peace to liberation from all rebirth in cyclic existence (saṃsāra), but the teachings can help us to create a more peaceful society while we are still in cyclic existence.

  The material in this series accords with the general presentation of the Indian sages of the Nālandā tradition, who are held in esteem by all four Buddhist traditions in Tibet as well as Buddhist traditions in China. Most of the quoted passages come from these Indian sources, and in terms of the method aspect of the path — renunciation, bodhicitta, and the perfections of generosity, ethical conduct, fortitude, joyous effort, and meditative stability — there is little difference among them. Tibetan traditions follow Nāgārjuna and speak of the noncontradictory nature of emptiness and dependent arising as the essence of the wisdom aspect of the path, here we will emphasize Tsongkhapa’s presentation of emptiness and sometimes mention teachings from the Nyingma, Kagyu, and Sakya traditions. Because the Pāli tradition emphasizes the Fundamental Vehicle which is common to all Buddhist traditions, we also cite passages from it.

  In general, my teaching style does not follow the approach of the traditional lamrim (stages of the path) teachings. I like to speak a lot about emptiness and show its relationship to other aspects of the path; this way of presenting the teachings also flourished in ancient India. Many years ago, His Eminence Geshe Lungrik Namgyal, the Gaden Tripa at that time, said to his friends, “Understanding His Holiness the Dalai Lama’s teachings is challenging because his way of presenting the material is special. He touches on this point and that, but we are unable to integrate everything into the traditional framework of the teachings.” I wonder if this is praise or criticism. In any case, please think deeply about the various topics in the manner explained. Contemplate how these topics relate to one another and to your life.

  Bhikṣu Tenzin Gyatso, the Fourteenth Dalai Lama

  Thekchen Choling

  Preface

  The Purpose of This Series

  EVERYTHING COMES ABOUT due to causes and conditions, and this series is no exception. Explaining some of its causes and conditions will help you understand the purpose of this series. Its ultimate purpose is to lead you, the reader, and other sentient beings to full awakening. Although many excellent works on the stages of the path, the lamrim, already exist, there is a need for this unique series. To explain why, I will share a little of my personal story, which is typical of the first generation of Westerners encountering Tibetan Buddhism.

  Born in the United States, I grew up in a Judeo-­Christian culture. I tried to believe in God, but that worldview didn’t work for me. There were too many unanswered questions. When I was twenty-­four, I attended a three-­week Dharma course taught by two Tibetan lamas. One of the first things they said was, “You don’t have to believe anything we say. You are intelligent people. Examine these teachings using reasoning. Practice them and see through your own experience if they work. Then decide if you want to adopt them.” The attitude of ehipaśyika, or “come and see,” that the Buddha spoke about in the sūtras attracted me. Studying, contemplating, and practicing the Buddha’s teachings over time, I became convinced that this path made sense and would help me if I practiced it sincerely.

  Like many young Westerners in the 1970s, I steeped myself in studying and practicing Tibetan Buddhism as best I could, considering that I didn’t know the Tibetan language or much about Tibetan culture. Our Dharma education commenced with the lamrim — a genre of texts that lead readers through the progressive stages of the path to awakening. Here it is helpful to look at the place of Tibetan lamrim works within the tradition. After the Buddha’s awakening, he taught across India for forty-­five years. Sensitive to the needs, interests, and dispositions of the various audiences, he gave teachings that were appropriate for them at that moment. After his passing (parinirvāṇa), the great Indian sages organized the material in the sūtras by topic points and wrote treatises and commentaries explaining these. After the Dharma spread to Tibet, Tibetan masters also wrote treatises and commentaries, of which lamrim literature is one type.

  Tibetans see this development of treatises, commentaries, and commentaries on commentaries as a demonstration of the sages’ kindness. The fortunate ones who were direct disciples of the Buddha had great merit and could attain realizations of the path without needing lengthy teachings. Since those of future generations had less merit, their minds were not as sharp, and they required more detailed explanations to dispel their doubts, generate the correct views, and attain realizations. Since people’s minds are even more obscured and they have less merit now, new commentaries are needed. Our teachers thus said the sūtras are like freshly picked cotton, the Indian treatises and commentaries like woven cloth, and the lamrim texts like ready-­made clothes. When the first generation of Westerners were introduced to the lamrim, we were told that everything we needed to know was in these texts, and that all we had to do to gain awakening was study and practice them correctly over time.

  However, things didn’t turn out to be that simple. From the very beginning of the lamrim, we had doubts about topics that for our Tibetan teachers were obvious. Precious human life, one of the initial meditations of the lamrim, speaks of our fortune being born as human beings, not as hell beings, hungry ghosts, or animals. Tibetans, raised in a culture that believes in rebirth and various realms of existence, accept this without question. However, for those of us raised in Christian, Jewish, or secular cultures that respect science, this is not the case.

  Furthermore, while our Tibetan teachers talked about all phenomena being empty of true existence, we were wondering, “Does God exist?” When they taught selflessness, we were trying to find our souls or our true selves. When they explained dependent arising, we were seeking the one absolute truth independent from all else. Philosophically, our views did not coincide.

  The traditional presentation of the teachings assumed that the audience had faith in the Buddha, Dharma, and Saṅgha and was free from doubts about religious institutions and issues around authority. The teachings were directed toward people who could separate their emotional needs from their spiritual practice and who would correctly understand the teachings. For example, they assumed we would not be overwhelmed with guilt when reflecting on our harmful actions; we would not harshly criticize ourselves when contemplating the disadvantages of self-­centeredness; and we would not succumb to our culture’s tende
ncy to idolize the charismatic.

  From our side, we Westerners assumed that all Tibetan teachers were buddhas and that the values we grew up holding — democracy, gender equality, care for the environment, and so on — would be perfectly embodied in Tibetan society.

  All these assumptions on both sides were incorrect, and after a while many Westerners began to have difficulties with their Dharma studies and practices. The cultural difference was difficult for us and for our spiritual mentors, who were doing their best to teach people whose perspective on life was totally new to them. It took many years for all of us to realize that Westerners require pre-­lamrim teachings. For us to grow in the Dharma, the stages of the path need to commence with material that meets our dispositions.

  His Holiness the Dalai Lama understood this and adjusted his teachings in the West accordingly. Instead of beginning with a reliance upon a spiritual mentor elevated to the status of a buddha, he started with the two truths — how things appear to exist and how they actually exist. Rather than tell us that reciting a certain mantra a few times would protect us from rebirth in the hells, he explained the four truths of the āryas — those who nonconceptually perceive ultimate reality. Instead of saying that drinking blessed water would purify eons of destructive karma, he taught us about the nature of mind, the workings of the mental afflictions, and the possibility of attaining liberation. Diving into the philosophy that underlies the Buddhist worldview, he asked us to think deeply about it. He challenged us to doubt our anger and to open our hearts with compassion for all sentient beings. His was a no-­nonsense approach, and when he learned that, contrary to Buddhist scriptures, the earth was not flat and revolved around the sun, he was quick to say that if science conclusively proves something, we should accept it and not adhere to scriptural pronouncements to the contrary.

  In this environment, in 1993, I requested an interview with His Holiness. The interview did not happen for another two years due to His Holiness’s full schedule. During the interview, I humbly requested him to write a short lamrim text designed for non-­Tibetans. A text that Tibetan geshes could use to teach Westerners, it would present the topics in an order suitable for people who did not grow up Buddhist and would deal with doubts and issues that non-­Tibetans had about the Dharma. His Holiness agreed with the idea, but he immediately stipulated that a larger commentary should be written first and then points extracted from it to make a root text. He asked me to speak to senior Dharma students about the topics to include, gave me a transcript of a lamrim teaching he had recently given to use as a foundation, and asked me to begin. I spoke with many senior Western practitioners and assembled a list of questions, topics, issues, and doubts that they would like His Holiness to address.