Approaching the Buddhist Path Read online

  When my non-­Buddhist brothers and sisters come to learn the Buddhadharma, I usually recommend that they do not think of becoming Buddhists. Buddhism does not proselytize or seek to convert others. You should first explore the religion of your family, and if that meets your spiritual needs, practice that rather than taking on Buddhism. In that way, you will avoid the difficulties of practicing a religion that exists within a culture foreign to your own and whose scriptures are written in languages that you do not understand. However, if your family’s religion does not meet your needs and the Buddhadharma suits your disposition better, then of course you are free to become a Buddhist or to adopt some practices from Buddhism while retaining your previous religion.

  The reason I advise people to first investigate their family’s religion is that some people become confused when they change religions. A case in point is the family of a Tibetan lay official who fled Tibet in the early 1960s after the uprising against the Chinese occupation and became refugees in India. After the father passed away, one of the many Christian missionary groups who kindly helped refugees aided his wife and children. After some years, the wife came to see me and told me her story, saying that the Christians helped her a lot and gave her children an education, so for this life she is a Christian. But in the next life she will be a Buddhist!

  To practice and benefit from the Buddha’s teachings, you do not need to be a Buddhist. If certain teachings make sense to you, help you to get along better with others, and enable your mind and heart to be clearer and more peaceful, practice those teachings within the context of your own life. The Buddha’s teachings on subduing anger and cultivating patience may be practiced by Christians, Jews, Muslims, Hindus, and those who do not follow any religion. Buddhist instructions on how to develop concentration and focused attention can be used by anyone who meditates, no matter what religion or philosophy they follow.

  If you are interested in following the Buddhist path, I recommend that you first understand the Buddhist worldview. Take your time and learn how the Buddha describes our present state, the causes of our difficulties, our potential, and the path to actualize it. Explore the ideas of rebirth, karma and its effects, emptiness, awakening, and so on. Then, when you have some conviction arising from thoughtful reflection, you can consider following the Buddhist path.

  Religion in the Modern World

  Once we adopt a religion, we should practice it sincerely. If we truly believe in Buddha, God, Allah, Śiva, and so forth, we should be honest human beings. Some people claim to have faith in their religion but act counter to its ethical injunctions. They pray for the success of their dishonest and corrupt actions, asking God, Buddha, and so forth for help in covering up their wrongdoings! People like that should give up saying they are religious.

  Our world now faces an ethical crisis related to lack of respect for spiritual principles and ethical values. These cannot be forced on society by legislation or by science, and ethical conduct due to fear does not work. Rather, we must think and have conviction in the worth of ethical principles so that we want to live ethically.

  The United States and India, for example, both have good governmental structures, but many of the people involved in them lack ethical principles. Self-­discipline and ethical self-­restraint on the part of political leaders, financial executives, those in the medical field, industrialists, teachers, lawyers, and all other citizens are needed to create a good society. But we cannot impose self-­discipline and ethical principles from the outside. We need inner cultivation. That is why spirituality and religion are relevant in the modern world.

  India, where I now live, has been home to the ideas of secularism, inclusiveness, and diversity for three thousand years. One philosophical tradition — in ancient times they were known as Cārvāka — asserts that only what we know through our five senses exists. Other Indian philosophical schools criticize this nihilistic view but still regard the people who hold it as rishis, or sages. In Indian secularism, they are respected by other traditions despite their different philosophy. In the same way, we must all respect those of other religions as well as nonbelievers. I promote this type of secularism, the essence of which is to be a kind person who does not harm others whether you are religious or not.

  In previous centuries, Tibetans knew little about the rest of the world. We lived on a high and broad plateau surrounded by the world’s highest mountains. Almost everyone, except for a small community of Muslims, was Buddhist, and very few foreigners came to our land. Since we went into exile in 1959, Tibetans have been in contact with the rest of the world; we relate with diverse religions, ethnic groups, and cultures with a broad spectrum of views. We also live in a world where modern scientific views are prominent. In addition, Tibetan youth now receive a modern education in which they are exposed to views not traditionally found in the Tibetan community. Therefore it is imperative that Tibetan Buddhists be able to clearly explain their tenets and beliefs to others using reason. Simply quoting from Buddhist scriptures does not convince people who did not grow up as Buddhists of the validity of the Buddha’s doctrine. If we try to prove points only by quoting scripture, these people may respond, “Why should I believe that scripture? Everyone has a book they can quote from!”

  Religion in general faces three principal challenges today: communism, modern science, and the combination of consumerism and materialism. Regarding communism, although the Cold War ended many years ago, communist beliefs and governments still strongly affect life in Buddhist countries. For example, in Tibet the communist government controls who can ordain as a monk or nun and regulates life in the monasteries and nunneries. It also controls the educational system, teaching children that Buddhism is old-­fashioned.

  Modern science, up until now, has confined itself to studying phenomena that are material in nature. Because scientists by and large examine only things that can be measured with scientific instruments, this limits the scope of their investigations and consequently their understanding of the universe. Phenomena such as rebirth and the existence of mind as a phenomenon separate from the brain are beyond the scope of scientific investigation. Although they have no proof that these things do not exist, some scientists assume that they do not exist and consider these topics as unworthy of consideration. However, in the last two or three decades, I have met with many open-­minded scientists, and we have had mutually beneficial discussions that have highlighted our common points as well as our diverging views. These discussions have been carried out with mutual respect, so that both scientists and Buddhists are expanding their worldviews.

  The third challenge is the combination of materialism and consumerism. Religion values ethical conduct, which may involve delayed gratification, whereas consumerism directs us toward immediate happiness. Religion stresses inner satisfaction, saying that happiness results from a peaceful mind, while materialism tells us that happiness comes from external objects. Religious values such as kindness, generosity, and honesty get lost in the rush to make more money and have more and better possessions. As a result, many people’s minds are confused about what happiness is and how to create the causes for happiness.

  As you begin to learn the Buddha’s teachings, you may find that some of them are in harmony with your views on societal values, science, and consumerism, and some of them are not. That is fine. Continue to investigate and reflect on what you learn. In this way, whatever conclusion you reach will be based on reasons, not simply on tradition, peer pressure, or blind faith.

  A Broad Perspective

  Dharma practice is not comprised of simply one meditation technique. Our minds are far too complex for one meditation technique or one Dharma topic to transform every aspect of our minds. Although some newcomers to the Dharma may want one simple technique to practice and may see progress by sticking to it, they should not think that in the long term this is sufficient to generate all the realizations of the path.

  The Dharma encompasses an entire worldview, and practice nec
essitates examining all aspects of your life. Some of the Buddha’s ideas will be new to you and may challenge some of your deeply held beliefs. Be open-­minded and curious, investigate these ideas, and observe your mind. Check the teachings using reasoning and apply them to your life to see if they describe your experience. Do not accept them simply because the Buddha taught them, and don’t reject them simply because they are foreign to your existing ideas.

  If you cultivate a broad outlook and a deeper view about the meaning of life, you will understand not only this life but also the existence of many lives to come. In addition, you will understand your own happiness and suffering as well as that of the countless sentient beings who are similar to you in wanting to be happy and to avoid suffering. This broad view that considers many lives and many sentient beings will contribute to peace and happiness in this life.

  If we are chiefly engrossed with our own personal happiness and problems and do not bother much about the happiness and suffering of others, our vision is quite narrow. When we encounter difficulties, such a limited view will make us think that all the problems of the world have landed on us and we are the most unfortunate person alive. This pessimistic way of looking at our own life will make it difficult for us to be happy here and now, and we will drag ourselves through life day and night.

  On the other hand, if we have a wider view and are aware of the experiences of other sentient beings, then when we encounter difficulties, we will understand that unsatisfactory experiences are not isolated cases happening to us alone but are the nature of cyclic existence; they happen to everyone. This mental attitude will help us to maintain stability in life and to face the situations we encounter in a productive way. To take it a step further, if we do not think solely about the betterment of this life and allow for the possibility of many subsequent lives, then when we encounter difficulties in the present, we will be better able to weather them and remain positive about the future. Thinking only about the pleasures of this life and putting all our hopes in this life alone, we feel let down when things inevitably do not turn out the way we wanted. Therefore a broad perspective of life and an understanding of the nature of duḥkha — suffering and dissatisfaction — helps us to improve our life now and in many lives to come.

  In the first two of his four truths, the Buddha describes duḥkha and its causes. We may wonder, “Why should I think about this? It will only make me more depressed and unhappy!” Although reflecting on duḥkha and its causes may initially bring some uneasiness, suffering is still there even if we do not think about it in this systematic and purposeful way. If we simply let things take their course, suffering will strike when we are unaware and overwhelm us. We will be confounded regarding the nature of duḥkha, its causes, and how to eliminate it, and feelings of hopelessness and desperation may further complicate our situation and make us even more miserable.

  Say we undergo a certain illness or injury for which we are not prepared. We have the suffering of the ailment, and on top of that, we also suffer feelings of shock and vulnerability. But if we know about a physical condition and calmly accept it, we go to a doctor for treatment. Because we have accepted the existence of that ailment and are ready to deal with it, even if the doctor prescribes surgery, we will accept it with happiness because we know that we are following a method to remove the suffering.

  Similarly, if we know and accept the unsatisfactory nature of cyclic existence, we will be in a much better position to deal with it when it occurs. We should not simply wait until a tragedy strikes us but reflect on cyclic existence, learn about it, and have a method to face it.

  As we now go on to investigate other topics, it’s important that you know that I am nothing special. I am a human being, just like you. We all have the same potential, and that is what makes one person’s experience relevant and expressible to others. If you have the idea that the Dalai Lama is some extraordinary, special kind of being, then you may also think that you cannot relate to or benefit from what I say. That is foolish.

  Some people think I have healing powers. If I did, I would have used them to avoid gall bladder surgery. It is because we are the same that you may be able to derive some benefit from my words and experiences.

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  The Buddhist View of Life

  OUR MIND DETERMINES our state of existence. Someone with a mind stained by afflictions is a being in saṃsāra. Someone who has eradicated all afflictive obscurations — mental afflictions and the karma causing rebirth in saṃsāra — is a liberated being, an arhat. Someone whose mind has eliminated even the subtlest cognitive obscurations is a buddha. This is determined by the extent to which that person’s mind has been purified. In this regard, the Sublime Continuum (Ratnagotravibhāga) speaks of three types of beings: polluted beings, who revolve in cyclic existence; unpolluted beings, who do not revolve in cyclic existence; and completely unpolluted beings, who are buddhas. A person’s level of spiritual attainment does not depend on external features but on his or her state of mind.

  Although we can practice Buddhist meditation and apply its psychology to our lives without becoming Buddhists, understanding the Buddhist worldview is essential to glean the full impact of the Buddha’s teachings. In this chapter, we will investigate some of the most important aspects of the Buddhist worldview: the nature of the mind, the self, the four truths of the āryas, dependent arising and emptiness, and the possibility of ending suffering.

  What Is Mind?

  Modern science focuses principally on gaining knowledge about the external world of matter. Scientists have developed sophisticated tools to manipulate even subatomic particles and have created instruments to measure minute changes in the chemical and electrical states of neurons. We now know about stars light years away from Earth and tiny organisms that our eyes cannot see.

  While science has made great strides in understanding the external world, matter, and its subatomic components, it has not given as much attention to the inner world of mind, consciousness, and experience. Science lacks a cohesive concept of mind, its nature, causes, and potential, and while there are many books about the anatomy and physiology of the brain, the mind is rarely mentioned.

  Nowadays, many people who think about the mind explain it in terms of material phenomena. Neurologists portray it in terms of the actions of neurons, especially those in the brain. Behavioral psychologists describe it by referring to a person’s deeds and speech. Cognitive scientists study perception, thinking, and mental processes in terms of external measurable behavior and brain activity. The difficulties with these models is that they do not give us any means to accurately or deeply understand experience. Scientists may tell us about the neural events in the brain, the hormonal reaction that accompanies compassion or anger, and people’s behavior when they are angry, but this does not convey what these emotions feel like, what the experience of them is.

  Other people speak of the mind as an immaterial, permanent self or spirit. But they, too, are not able to suggest tools to observe consciousness. The Buddha’s teachings may be considered a “science of mind” in that they provide a complete study of the mind, setting forth specific means for observing it, delineating the various types of consciousness and mental factors, making known the mind’s potential, and describing ways to transform the mind.

  The nature of the mind is not material; it lacks the tangible quality of physical objects. While mind and brain are related and affect each other when a person is alive, the mind is distinct from the physical organ of the brain, which is matter and can be investigated with scientific instruments that measure physical events. The mind is what experiences; it is what makes an organism sentient. Those of us who have sat with the body of a deceased loved one know that while his or her brain is still there, something else is missing. What is no longer present is the mind, the agent that experiences what life presents and is the essential differentiating factor between a corpse and a living being.

  Buddhism has a 2,600-­year history of inve
stigating the mind. Many treatises about the mind were written in ancient India, where the Buddha lived, as well as in the countries to which Buddhism has spread throughout the centuries. In recent years, fruitful dialogue between Buddhists and scientists has begun, and I have great interest in seeing how this dialogue develops and the positive contributions to the well-­being of sentient beings that it will produce.

  Every topic in this series relates to the mind. We will look at the mind from many perspectives: its nature, causes, potential, functions, levels, and so on. We will investigate what obscures its potential and how to cultivate the antidotes to these obscurations so as to reveal the potential of the mind in its wondrous glory that we call full awakening or buddhahood.

  The Sanskrit word translated as “mind” may also be translated as “heart.” From a Buddhist perspective, expressions like “He has a kind heart” or “Her mind is very intelligent” both refer to the same entity, the conscious, experiential part of a living being. Although our mind is right here with us and we use it all the time, we don’t understand it very well. In the Buddhadharma, the mind is defined as “clarity and cognizance.” Clarity indicates that unlike the body, the mind is not material. Clarity also indicates that when the mind meets with certain conditions it is able to reflect objects, like a clear mirror. Due to its quality of cognizance, it can engage with or cognize that object.

  From our own experience, we know that our mind changes from moment to moment. That quality of changeability indicates that it is under the influence of causes and conditions. Each moment of mind arises due to its own unique cause — the previous moment of mind. The mind is a continuum, a series of “mind moments” that we call a mindstream. Each being has his or her own mindstream; mindstreams or parts of individual mindstreams do not merge. Because the mind is influenced by other factors and changes in each moment, when the appropriate conditions are present, mental transformation occurs. A mind that is flooded with disturbing emotions can become one that is peaceful and joyful.