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An Open Heart and a Clear Mind by H. E. The 3rd Jamgon Kongtrul Rinpoche the Third, Karma Lodro Chokyi Senge presented at the Congress Hall in Vienna, Austria, 1987.
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Buddhism and Psychotherapy, by H. E. The 3rd Jamgon Kongtrul Rinpoche & Ven. Khenpo Karthar Rinpoche at the World Trade Center in New York City, 1987.
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Buddhism and the Mind by H. E. The 3rd Jamgon Kongtrul Rinpoche, Karma Lodro Chokyi Senge instructions of Jamgon Kongtrul presented in Montreal, 1990.
- Wisdom of Meditation by H. E. The 3rd Jamgon Kongtrul Rinpoche, Karma Lodro Chokyi Senge at Karma Triyana Dharmachakra, Woodstock, 1990.
- Advice for Lhawang Tashi by Jamgön Kongtrul Lodrö Tayé.
H. E. The 3rd Jamgon Kongtrul Rinpoche, Karma Lodro Chokyi Senge
An Open Heart and a Clear Mind
I would like to greet everyone who has come here. I will present a short introduction of the main goal of Buddhism and the methods and means employed to achieve the results.
There are many different kinds of people in the world and therefore a variety of cultures, customs and religions. Whichever religion or culture one takes into consideration, it is evident that all strive to help sentient beings. Even though all religions share this mutual concern, they teach different approaches and as a result differ with respect to bringing about well-being. A few examples: some religions are based upon the confidence its followers have for it, i.e., the path where they think well-being is based upon belief. Other religions strive for the same aim and encourage their devotees to cultivate analytical reasoning. Buddhism teaches that it is necessary to first acquire a correct philosophical understanding which is then integrated within the life of its followers through meditation practices.
If one compares religions, one discovers that they vary with regard to the means they teach to realize the mutual goal that all have in common, namely to experience peace and happiness. If one distinguishes religions by stressing their differences as to belief and their respective advantages or disadvantages, cultural background, and the like, then this is an improper understanding of the religions prevalent in the world.
Many people think Buddhism originated in the East and merely accords with the cultural tradition prevailing there. They think there is no ground for a dialogue between the East and West, between Buddhism and religions alive in other parts of the world. But this is not the case because culture and religion are not the same. A culture can never penetrate a religion, rather religion permeates cultures. Buddhism, for example, originated in the scope of the Indian culture and spread to neighboring territories from there – to Thailand, Japan, and later to Tibet. The prevailing cultures weren’t altered, rather Buddhism pervaded the cultural traditions of those countries. Buddhism isn’t restricted to a nation which upholds specific customs and habits nor to a country nor to a province and its inhabitants.
The literal translation of the Tibetan word for Buddhism and for a Buddhist is “looking inwards,” inwards in contrast to outwards. Buddhism is a practice of inner refinement that can never be acquired through outer means. A Buddhist does not believe that outer things can influence or alter the inner experience of contentment, but rather knows that it is necessary to realize who, what, and how one actually is. Since that is the quintessence of Buddhism, one could falsely conclude that all worldly or outer things need to be avoided and shunned. But that is not the case. Westerners falsely assume Buddhism negates the world which only entails suffering. Buddha Shakyamuni never negated the apparent world we perceive and experience. On the contrary, Buddha Shakyamuni showed how the apparent world manifests and how it is experienced when he spoke about the relative truth of reality. He also showed that all relative realities possess an inherent nature inseparably united with appearances and experiences, the ultimate truth of reality. In short, all things appear as relative truths while simultaneously maintaining the ultimate truth. Lord Buddha taught that nothing is by nature retarded or confused. He elaborated how we cling to outer things as true, without realizing that all phenomena and experiences arise in a relationship of interdependence.
Whether one focuses one’s attention on attaining personal well-being, on helping others, on achieving comfort in this life, or on acquiring a better future life, one thinks outer phenomena exist independently and separated from oneself as independent existent objects and are responsible for fulfilling one’s wants and needs. This cannot be because material objects and momentary situations continually change from happiness to suffering. All things are impermanent and subject to change because they arise depending upon many causes and conditions. Seeking happiness outside oneself excludes the recipient – oneself. There is no possibility of attaining confidence in oneself by turning one’s attention on outer objects. There is no possibility of attaining contentment by turning one’s attention on a world separated from oneself, a world subject to change and destruction. Should one think it is possible, one would continue relying on impermanent means to establish lasting joy - a futile attempt.
The Buddha showed the path to lasting and ultimate happiness which all living beings deep-heartedly want. He taught that one needs to turn one’s attention inwards, i.e., one needs to look at one’s own mind in order to experience lasting happiness. He showed that this is possible through the practice of meditation. Lasting peace is only an inner experience. The Buddha said that each and every sentient being – whether small or big, whether an insect or a king among kings – is equally endowed with the potential to realize the true nature within. Furthermore, we have no confidence in ourselves or in others that we all truly have the ability to achieve the final reward of lasting happiness. The problem is, we don’t believe so. As a result, we think we need to change the world, which is a grave mistake. We cling to the apparent world, remain involved with it, and in the process lose confidence that it is possible to achieve reliable peace.
Actually, we don’t know who we are, what we are, or what we can achieve. The Buddhist path teaches how to realize one’s own nature and does not point to outer distractions. Therefore, Buddhism does not rely on an outer culture. It is also a mistake to think that practicing the Buddhist path of virtue means negating and denying the world.
Renunciation in Buddhism doesn’t mean fleeing from reality, for example, by thinking one can renounce the world by breaking the glass on the table. However, the impression of the glass remains alive in one’s mind and when needed, one will only buy a new one after one has broken the old one. Renunciation has a different connotation. It means understanding the true nature of reality, i.e., realizing apparent experiences are relatively true but are by nature impermanent, are subject to change, and are devoid of independent and inherent existence.
The Buddha therefore said that appearances and experiences in themselves are not distorted or corrupted, but rather confusion and the delusions that arise from clinging to them as real and therefore seeing them as being responsible for the happiness and suffering in our lives is wrong. We fail to realize the true nature of reality and differentiate between good and bad, pleasant and unpleasant feelings. We fail to recognize that it is due to our attachment and aversion for and against relative reality that suffering is experienced and that the objects in themselves are not responsible.
The relative truth of experiences is the basis for all meditation practices that Buddha Shakvamuni taught. Meditation engenders awareness and conscientiousness in all situations of everyday life and at all times. Awareness relates to all activities of body, speech, and mind - it permeates all we are and everything we do.
Many people think meditation is exceptional and cannot be integrated into daily life. This is not the case at all. We need to understand the importance of meditation practice and know its purpose. If we look at our mind in our present state, we only have short glimpses of its true nature. Awareness that arises from correct meditation practice penetrates our lives and determines our activities and consequently our experiences.
In short, as long as one cannot control one’s own mind, worldly distractions experienced through perception overwhelm and control our mind and our lives, which can never lead to lasting joy. As long as one has no control over one’s mind, no religion can guarantee lasting happiness. Therefore, the Buddha taught it is of utmost importance to first learn to train and control one’s own mind.
Buddha Shakyamuni showed the nature of the mind and the nature of all things. Buddhism means understanding the teachings Lord Buddha imparted.
Questions & Answers
Question : Is television bad?
Rinpoche : No, it only distracts.
Question : How does reincarnation take place?
Rinpoche : If we look at our present body that consists of blood and bones, we recognize that it is impermanent. If we look at our mind, we recognize that it is non-substantial and is impermanent. The mind utilizes the body for awhile. The mind has two aspects: it is devoid of substantiality and is unimpeded awareness. We fail to recognize mind’s aspects and instead differentiate between an apprehending self, and the experience of apprehended other things, and act accordingly; each activity entails experiences that become impressions which are stored in the mind as habits that, in turn, determine our future life and rebirth.
Question : What do you mean by saying there are different approaches to religions?
Rinpoche : Although the aim of all religions is the same, the means to bring this about depends upon the individuals who are different from each other. People have different propensities and inclinations, therefore there are different means. In Buddhism, too, there isn’t one type of meditation practice but many, in order to meet the various aptitudes individuals have which must be taken into consideration.
Question : Can one practice meditation without relying on instructions from a teacher?
Rinpoche : It’s good to rely upon a qualified teacher because one needs the lineage transmission of each practice. A teacher instructs and inspires a student. A practitioner makes many experiences in meditation and needs advice on how to deal with them. If one cannot consult a teacher, one may err.
Question : How do you deal with mourning in Buddhism?
Rinpoche : There are two aspects to the instructions: ultimately, nobody dies and therefore there is no suffering which is the profound view. Buddhism teaches that relatively all compounded phenomena eventually cease; where there is birth, there is death. Meditating on impermanence helps and applies to us.
Question : Would you please describe the astral body and whether karma determines it?
Rinpoche : Many types of form bodies are described in Buddhism. Attaining a human body means karma has ripened. There are various types of karma and therefore it is continuous. Karma isn’t a singular entity.
Question : What is the difference between the Buddhist and Christian practices?
Rinpoche : I attended a few conferences on Buddhism and Christianity and saw the difference is in the philosophy. In Buddhism, the view is free of extreme mental suppositions that say we must believe phenomena either exist or do not exist. The view of Buddhism teaches that all things arise in dependence upon causes and conditions and are an expression of the mind. The path of Buddhism and Christianity are similar because brotherly love is emphasized in both the great vehicle of Mahayana and in Christianity.
Dedication
Through this goodness, may omniscience be attained
And thereby may every enemy (mental defilement) be overcome.
May beings be liberated from the ocean of samsara
That is troubled by waves of birth, old age, sickness, and death.
May the life of the Glorious Lama remain steadfast and firm.
May peace and happiness fully arise for beings as limitless (in number) as space (is vast in its extent).
Having accumulated merit and purified negativities, may I and all living beings without exception swiftly establish the levels and grounds of Buddhahood.
Presented at the Congress Hall in Vienna, Austria, 1987. Translated and edited by Gaby Hollmann in 1987. Arranged for the website of Karma Lekshey Ling Institute in Nepal with sincere gratitude to Khenpo Karma Namgyal, by Gaby Hollmann, Losar, 2008. Copyright Jamgon Kongtrul Labrang, Pullahari, Nepal, 2008.
A talk given by H. E. The 3rd Jamgon Rinpoche, Karma Lodro Chokyi Senge at
The First Conference on Buddhism and Psychotherapy
held at the World Trade Center in New York City in 1987 under the guidance and organized by
H.E. The 3rd Jamgon Kongtrul Rinpoche & Ven. Khenpo Karthar Rinpoche
This is the first conference on “Buddhism and Psychotherapy,” a special occasion for many people from different backgrounds and from around the world to meet and share their knowledge and experiences with each other. By sharing with each other, it is possible to appreciate the various contributions everyone makes in bringing about well being to others. This event was organized by the staff of the Karma Kagyu Institute of America, situated at the Karma Triyana Dharmachakra Monastery in Woodstock, New York, and is supported by the active participation of all speakers and guests. I wish to extend my deep gratitude to everyone who has made it possible for this conference to take place and want to kindly greet everyone who has come.
The interactive dialogue between Buddhism and western psychotherapy is already founded, and through this conference we hope to intensify our relationship with leading representatives from different religions and with renowned psychotherapists. The participants heard lectures during this meeting about western psychotherapy, and I hope to contribute to a better understanding of Buddhism with my short speech.
All teachings of Buddha Shakyamuni principally deal with the mind, the main points being never to knowingly harm others and being attentive to only do good. All one’s activities depend upon one’s intentions and therefore it is necessary to train and tame one’s own mind. The methods and means to do this are presented in Lord Buddha’s instructions.
Due to geographical distances and borders, it wasn’t possible for the people living in the East or West to enter a dialogue in the past, the notion “distance” only being a mental construct of no relevance anymore. The idea that eastern and western cultures cannot meet because they vary too strongly is a mental fabrication that causes one to split East and West and does not contribute to a mutual understanding. Only because history books divide does not mean we do not have mutual concerns. Therefore, I think we need to overcome erroneous notions that separate and divide and, instead, learn to appreciate the knowledge and wisdom that everyone has. I think learning to understand and appreciate each other will contribute to a better world.
Many people think that Buddhism is restricted to specific customs and presupposes a lifestyle that is different than one’s own which is far from what Buddhism really teaches. Buddhism stresses empirical knowledge and addresses experiences that all living beings have in common. As it is, every living being experiences suffering and happiness, and usually one thinks that external conditions are the cause. Lord Buddha taught that external things are not the source of contentment and frustration, rather that the mind creates all situations one goes through and not only on a short-term basis. It is one’s mind that accumulates and stores impressions as long-standing habitual patterns, which move one to relate with oneself and the world in a specific way. Buddhism does not deal with outer circumstances and conditions that one is told to merely accept or reject in order to bring about well being, but teaches its followers to look at the source of experiences which is one’s own mind. One’s mind determines one’s verbal and physical activities, one’s mind being the storehouse of one’s habitual patterns that are accumulated in daily life and are not something outside oneself. The Buddhadharma teaches disciples to look at and recognize their own mind and its activities. Practitioners are then able to see that their mind is conditioned and is the determining factor for the way they experience and lead their life.
The Buddha taught that the mind’s main habitual pattern is ignorance. It is due to ignorance that attachment for people and things that seem pleasant and aversion against people and things that seem unpleasant arise. Ignorance, attachment, and aversion are the three basic mental patterns of everyone’s mind. They are referred to as “mind poisons” in Buddhism because they condition one to act and consequently experience life the way one does. It is due to these three mind poisons that one experiences suffering.
The Buddha presented effective means to recognize one’s own mind and its activities and taught meditation practices so that followers learn to work with their own mind. Outer circumstances and material objects will never render freedom from suffering, freedom from conditioned mental structures that bring about unsatisfactory experiences and discontent. Mental patterns are not material objects one can simply discard when they are in the way or detrimental to happiness. The only way to become free of unsatisfactory, conditioned experiences is by recognizing the nature of one’s own mind and understanding its functions. Buddhist practice begins the moment one asks, “What can I do? What is the nature of my mind? How can I overcome the mental habits that have kept me entangled in an unsatisfactory experience of myself and the world for so long?” Buddhism speaks of fifty-one mental factors that drive one to act and experience life in reliance upon one’s habits. I think a careful investigation of the mental factors is a good working basis for a dialogue and for a deeper appreciation of oneself as well as of others.
I see that this conference offers a very special occasion to enter a fascinating dialogue with adherents from other belief systems and traditions and to discuss what they think the self is as well as the various approaches each tradition suggests. This is an exceptional opportunity to win a better understanding and appreciation of oneself and others. I see a great benefit from having heard the lectures presented by representatives from various religions, from the panel discussions, from the group work, and from those participating in silence, too. We must ask ourselves about the advantages of appreciating different ways of thinking, the shortcomings, the similarities, the differences, questions that do lead one to have sincere and deep respect for each other.
Regardless of whether we come to an agreement on what the self is, we need to ask if it exists or not. If the self exists, then how? If it doesn’t exist, why? Must the self be eliminated in order to experience freedom from suffering? Does the self need to be destroyed in order to experience lasting happiness? I feel that the only differences as to the true nature of the self and of the mind that arose in our discussions were due to imputations.
The main theme in Buddhism is wisdom of the selfless, a term that points to a self. Selflessness is not realized by destroying the self – such erroneous notions do not embrace wisdom. In Buddhism, the self is seen to be the result of the active process of clinging to an identity that merely consists of mental patterns. Lack of freedom is described as experiences that are based upon conditioned habits. As it is, one experiences life under the control and fleeting dictates of one’s habits or emotions and clings to the apprehending mind as though it were a unique, self-sufficient entity. Arguing whether the self exists or not will not make it easier to understand one’s own mind. One needs to see the manner in which one clings to the belief in a self that one creates and constantly renews. How does one realize the manner in which one clings to the erroneous belief in a self?
Meditation practice enables one to investigate one’s thoughts and find out for oneself if the ideas one has are true or not. In Buddhism, one meditates in order to find the fundamental nature of the self, to find who is clinging, to find what the self really is. I think a basic understanding of the process that takes place in one’s mind when one identifies objects of knowledge is necessary before investigating whether the self exists or not.
Buddhism does not deal with specific rules to treat psychological problems and needs; rather Buddhism offers meditation practices that involve one’s mind. Individual meditation, group sittings, discussion panels, or silent participation depend upon an individual’s circumstances and propensities. Any provisions that are met to help others recognize their true nature are beneficial and should be available. In calm abiding meditation, for example, two hindrances arise and need to be taken into consideration. A practitioner can fall into a state of mental dullness, in which case it is evident that he or she has fought hard to pacify arising thoughts, but mental dullness deprives a practitioner from developing clear awareness that is needed in order to realize insight. Such a practitioner should walk and allow thoughts to occur; walking meditation is very refreshing then. Or, a practitioner can fall into a state of mental agitation and then silent sitting sessions are very beneficial in order to pacify excitement and calm the mind. This shows how Buddhism takes many aspects of practice into consideration when offering followers methods to realize the nature of their own mind.
During this conference there have been extensive discussions about relationships seen from the perspective of everyday life, from the perspective of meditation experiences, and according to theoretical understanding. The participants of this conference have asked many questions as to the role of men and women in society and about their relationships with one another. I wish to deal with this subject from the Buddhist point of view and want to stress that everything stands in a relationship with other people and things. It is important to clarify what relationships are and to understand how one actually considers a relationship. But, it is necessary to become free of subjective notions that are determined by personal preferences and to try to be as objective and fair as possible.
The word “relationship” as it has been used here points to a separation, and I feel that the Buddhist approach to relationships is quite different than that of non-Buddhists. Relationships do not begin with “having” a relationship. Furthermore, the statement, “I am a man, she is a woman” is drawing a demarcation line. Thinking, “Now we have a relationship” also points to the thought that there was a time when the relationship did not exist.
Buddhism teaches disciples to look at everything from an ultimate point of view, and students learn that relationships are not restricted to personal experiences or immediate situations. How are relationships between men and women seen according to the ultimate truth taught in Buddhism? Free of separating, free of dualistic ideas that divide between a self and others. Relationships are not created or attained. In the absence of the ultimate view, one needs to look at relationships as practically as possible and understand that all experiences in life need to be faced with a sense of openness and appreciation. Regardless of whether beneficial or detrimental, one’s relationship to oneself and others depends upon openness and empathy. Openness in Mahayana Buddhism means being concerned about and caring for others; it also means not making any demands as to how others should be. In Mahayana, one learns not to be picky and choosey but to accept oneself and others as they are and not to have any expectations.
We have met for The First Conference on Buddhism and Psychotherapy in order to share our knowledge of a vast topic and I feel that this has been an inspiring beginning. Psychology is a vast topic and is quite complex. I see that friendships have evolved here and a good basis has been prepared for future work. I anticipated conferences of this kind in order to enhance peace and goodness in the world and am very happy to have been able to contribute to this event. Especially, I hope all participants have gained a deeper understanding of the mutual ground between East and West and the role psychotherapy can play in intensifying our concern to bring about well being to others, the reason we are working together. I also hope that we continue working together for the welfare of our fellow human beings.
There has been much discussion on the difference between Buddhism and western psychotherapy during this conference. Differences are only contrived and impede mutual recognition and appreciation for each other. Buddhism is not a belief or custom that is conditioned by a specific culture or setting. Buddhism is a vehicle that enables followers to learn to realize who one is and what the world one experiences denotes. It cannot be the case that there are many different truths as to what and who one really is. One does no justice to oneself and others by defining Buddhism as an eastern culture and thus restricting it to boundaries as a result. Of course, there are distinctions between the East and West, distinctions created through concepts that are also brought about due to language barriers. I feel that it is important to work one’s way through such barriers in order to come to a fair and open appreciation of each other, which then enables us to effectively work together. Smaller conferences in other regions would be very good. The regional groups can then meet for larger conferences regularly; that would be very beneficial.
In conclusion, I wish to remind you to dedicate all good intentions, all virtue that has arisen through this conference for the development of an enlightened world. Please sit in silence for a short while and generate a benevolent mind while Khenpo Karthar Rinpoche and I chant the traditional dedication prayer for the welfare of others.
May the life of the Glorious Lama remain steadfast and firm.
May peace and happiness fully arise for beings as limitless (in number) as space (is vast in its extent).
Having accumulated merit and purified negativities, may I and all living beings without exception swiftly establish the levels and grounds of Buddhahood.
Transcribed and edited by Gaby Hollmann, apologizing for any mistakes. Arranged for visitors of the Karma Lekshey Ling Institute website with sincere gratitude to Khenpo Karma Namgyal and for the archives of Pullahari Monastery, both in Nepal, in 2007.
H. E. The 3rd Jamgon Kongtrul Rinpoche, Karma Lodro Chokyi Senge
Buddhism and the Mind
I am very happy that you have been able to come and want to greet everyone kindly. Before I begin speaking about Buddhism and the mind, though, I wish to remind you to generate pure motivation, which is to understand and practice the Buddhadharma for the benefit and welfare of others.
Having attained complete and perfect awakening, Buddha Shakyamuni offered an inconceivable variety of instructions. The purpose of all teachings is to help sentient beings become free from suffering and to establish them in a state of stable and excelled peace and happiness.
Within the context of this vast variety of teachings given by the Buddha in order to free sentient beings from suffering and to establish them in the state of liberation, the state of omniscience, one essential factor binding all paths presented in all teachings and the practice necessary to affect this awakening is the correct recognition of the manner of abiding of any individual. Although it is true that external things are the contributory conditions to one’s experience of suffering, it is necessary to have the correct recognition of the manner of mind’s abiding, i.e., to know that the basis or cause for the experience of suffering is that which actually experiences and makes experiences possible - the mind. If one does not correctly recognize the mind’s true nature, one will not be able to prevent the arising of suffering which occurs through the influence of external conditions. Mind itself changes. It is the mind that is the basis for the distinction between the experiences of suffering and the experience of the transcendence of suffering. Therefore it is said that nirvana and samsara are contained in the mind.
Since the mind is the basis for the experiences of suffering, which is samsara, and the state of omniscience and liberation, which is nirvana, then we commonly have the attitude that suffering arises from the coming together of causes and conditions in the external world and there is nothing in the mind that is the basis for suffering, which is incorrect. One thinks one can bring an end to suffering by altering the external world and, when having done so, one will then be able to attain a state of stable happiness. But this is not true. It is necessary to recognize that there is a connection between one’s body with which one experiences the external world and one’s own mind. In Lord Buddha’s explanations, there are three types of suffering. They are: all pervasive suffering attended upon that which is composite; the suffering of change, and the suffering of suffering.
Usually one’s experiences of suffering only concern the second and third kinds, the second being the experience of suffering when pleasant conditions change into unpleasant situations and the third being the actual experience of physical or mental pain. Even though one experiences these as suffering, one does not recognize that the basis of their presence in one’s experiences is the fact that one falsely apprehends the “five aggregations of being,” called skandhas in Sanskrit, as a self. The five skandhas refer to the five principal mental-physical constituents. Based on this mistaken apprehension, i.e., based upon clinging to the skandhas as real, pervasive suffering arises and brings forth the other types of suffering. As it is, though, one experiences obvious suffering as suffering and believes it is caused by something external.
For example, the first cycle of teachings that Buddha Shakyamuni presented deals with the Four Noble Truths. The first Noble Truth concerns the presence of suffering. The Buddha did not teach that suffering is something to be avoided or blocked, rather he taught that it needs to be understood. It is through understanding the nature and causes of suffering that one comes to avoid the actual cause. The second Noble Truth concerns the cause of suffering and teaches that there are two principal causes for suffering: “afflicted actions,” karma in Sanskrit, and “disturbing emotions,” kleshas in Sanskrit. The root of both is, as just said, the false apprehension of the five aggregates as a truly existing self.
If one wonders why the Buddha said that the false apprehension of the five aggregates as a self is the basis of all suffering, he meant the following: In the beginning, one fails to recognize the actual manner of mind’s abiding, particularly that it has two characteristics, namely that it is in essence empty of intrinsic existence and it is in aspect clear and lucid. Failing to recognize the essence of the mind, which is devoid of an independant identity, one falsely apprehends the essence as a self, as an experiencing or cognizing self, and calls it “my personal self.” When experiencing things in that way, one develops a false apprehension of cognized objects and thinks that they are apart from a cognizing consciousness, thus asserting the inherent existence of external objects, which are also devoid of an independant identity. Due to the interaction of the two falsely imputed selves or elements, one develops and clings to an apprehending subject and apprehended objects.
So, it is on the basis of failing to recognize that the mind’s essence is empty or devoid of inherent existence and its aspect or manner of abiding is lucid that one erroneously imputes the two falsely asserted selves. One consequently experiences what one experiences as being an experiencing subject and experienced objects.
Failing to recognize the mind is referred to as “co-emergent ignorance.” It is important to understand that co-emergent ignorance is the fact that the mind does not recognize its own nature; it does not refer to an ignorance that is inherent to the mind’s true nature. Due to the ignorance of not realizing one’s mind’s true nature, one develops attraction towards and attachment for that which is experienced as pleasant. One also develops repulsion or a dislike for that which is experienced as unpleasant. At this point, there are three afflictions in one’s mind: ignorance, attachment, and aversion. These three poisons are the bases or source of all afflictions one experiences.
What happens at the point of the presence of the three disturbing emotions is that the mind loses control or freedom. In that case, the mind is overwhelmed by the disturbing emotions and causes the body to engage in actions, and the term karma, i.e., “action,” comes in. The three afflictions can be classified as five, but there is a great variety of mental states which arise in this way. Due to the presence of the afflictions, one makes many plans, which one puts into action with one’s body and speech. Whether virtuous or non-virtuous, all physical and verbal activities are based on afflictions and cause an imprint or habit-pattern to be impressed on the “all-basis consciousness,” alaya-vijnana in Sanskrit. Performing actions based on the apprehension of duality and the impressing of the imprint of the actions as a habit-pattern on the all-basis consciousness is the active process of karma.
There is always a great deal of discussion of karma in Lord Buddha’s instructions. We often think of karma as something physical, because it is defined as “action.” But karma is simply the placing of habits in the mind. Of course, at the time of the creation of karma, it is created through actions of body, speech, and mind, as can be seen in the list of the ten virtuous and non-virtuous actions carried out with an intention. Nevertheless, the imprint or habit rests in the mind, not in the body. If karma were a physical thing, one could easily throw it away and thus eradicate non-virtuous karma and gather virtuous karma instead. It is not the case that karma is something physical, rather it is a habit that is generated in the mind of the person who performs actions, the reason it is somewhat difficult to purify and overcome. Should karma be physical and reside in one’s body, then at death karma would end. However, since one’s karma resides in one’s mind as a habit, one can’t get rid of it at death. Therefore, as long as the basis for the accumulation of habits – which is the false apprehension of one’s experience of an apprehending subject and apprehended objects – is not relinquished or liberated, one will never be free from suffering.
In Tibet, there is a saying and it’s a true and accurate description of karma: “If you want to know what you did in the past, look at your body now. If you want to know what will happen to you in the future, look at what you are doing now.” This saying illustrates that karma is not limited to one life or ends when the life in which the actions were carried out is completed. This saying means that it is on the basis of one’s actions that one experiences results.
In more detail, this saying points to the fact that everybody wants to be happy and nobody wants to suffer, yet everybody experiences different situations. Despite the fact that every living being wants the same thing, they experience the results of their own actions from previous lives. For example, some people have a very excellent external environment - they are wealthy and live in nice houses, but they are very unhappy and are never content. Others are very content while living in less pleasant places. All variations result from previous actions. The vast variety of different experiences comes from and is an indication of karma, of the results of actions, and this is what is meant by causes and results.
It is because the mind has no control over itself that the situation of suffering resulting through actions arises. It is therefore said that spinning around in samsara is endless. In Tibetan, the word for samsara is kor-wa, which means “to spin around” or “revolve.” It doesn’t end until the mind has control over itself - suffering will not end until one stops apprehending things falsely.
Although there are many practices and paths taught in Buddhism, they are all intended to help students control their own mind, principally through the generation of mindfulness, awareness, and circumspection. One can isolate the various disciplines of the Buddhadharma, such as those set forth in the Hinayana, Mahayana, and Vajrayana. For example, in order to generate a tranquil state through the observance of physical, verbal, and mental discipline, one turns one’s attention towards a state of freedom or control. Also, meditation upon the awakened mind is practiced so that followers gain control of their own mind. In general, the practice of meditation serves as a remedy to the existing habits and the habitual imprints that cause one to perceive things dualistically. Through the practice of placing a new habit that reverses the existing old and unsatisfactory habit, one eventually becomes victorious over all habitual imprints.
It can be said that the essence of the great variety of instructions taught by Lord Buddha concerns taming the mind. And taming the mind means nothing other than surmounting karma and mental afflictions through the removal of the habitual imprints and through returning to the mind of freedom and control, particularly in reliance upon the cultivation of mindfulness and awareness. Therefore it is very important to continually rely upon mindfulness and awareness. If one can continually rely upon both – not only during formal meditation practice but also during all activities in one’s life – then it is the practice of the mind according to the Buddhadharma as it was taught. When the mind is turned to its natural state of freedom, it is endowed with inconceivable values of being.
Questions & Answers
Question: You mentioned the five aggregates and I would like to ask you to explain them.
Rinpoche: The five aggregates are form, sensation, perception, mental formations, and consciousnesses. The reason they are called “aggregates” is because each one consists of many things. No skandha is independent, has inherent existence, or is an isolated, self-existing entity.
Question: Mind is empty and clear. The initial perception is of the self, then follows the perception of other. Is that correct so far?
Rinpoche: When it is said that the essence of the mind is empty, this does not mean absence or nothingness in the sense of an empty vessel. It means that the mind is not a thing that is compounded; it is not a physical object and has no color, size, or location. The mind is beyond the four extremes of either existing, not existing, both, and neither. It is also beyond the eight elaborations of birth or coming into existence, cessation, permanence, and so forth. This is what is meant when it is said that the mind is empty. The mind cannot be apprehended as anything in particular - it is in its essence empty. Nevertheless, it is unimpeded or lucid in its manner of manifestation. While we cannot point to the mind and identify it, it is lucid, i.e., we experience things and it is possible to experience the vast variety of things. This lucidity is what is referred to by such terms as, for example, “self-cognizance” and “self-lucid.” Ignorance means misunderstanding the empty essence as being a self, an “I.” For each one of us, there is an “I” or a “me” that we cannot see. In any case, I’ve never seen it.
The imputation of that which is other than the “I” on the basis of the lucidity of the mind occurs because one has already imputed an “I.” When one experiences the multiplicity of things that arise for the mind, one automatically calls everything else “other.” Because we divide experiences into “me” and “other,” we experience every interaction between these two as an apprehending subject or consciousness and apprehended objects. This is what is meant by clinging to a false apprehension of duality or dualistic appearance. Did that answer your question?
Same student: I want to go further. In Buddhism, it is taught that we separate self and other, but permanence and impermanence are natural.
Rinpoche: Yes, there is an apprehension of an aspect that is the apprehended and there is an apprehension of the apprehending consciousness.
Student: Is there a separation between self and other?
Rinpoche: Yes, what is referred to as the self of a person is simply the imputation or belief in an “I.” But within the apprehension of phenomenal self, there are both the apprehended object and the imputed apprehending consciousness, which is a further development based upon the previous. For example, when you think, “My pen, my clothes, my chair,” you do this within the aspect of the self of phenomena.
Student : So, it’s a misapprehension of a self? What, then, is accumulated as karma or merit is not really showing up in there.
Rinpoche: That is a very good point. In ultimate reality, accumulated karma and the basis of accumulation are non-dual. The one is not different than the other, which is meant by non-duality of samsara and nirvana. However, from the point of view of confusion, from the conventional or deceptive level, there appears to be someone who accumulates and an accumulation of karma. If we take virtuous actions as an example for how this works, there are the six perfections or six transcending virtues spoken of in the Great Vehicle extensively. The first is generosity. Now, in general, a virtuous action is anything that benefits another being and a non-virtuous action is anything that harms another being. Any form of generosity that benefits someone is a virtuous action. But for an action to be a perfection of generosity, for example, it must be an act of generosity in which the performer of the action does not conceive of the performer of that action, the action, or the recipient of what is given. Therefore, it is said that ultimately there is no accumulation of karma. Yet, one must rely upon the conventional level of existence in order to experience or realize that which is ultimate. Through the practice of a transcendent virtue one comes to realize what is actually real.
Question: I didn’t understand the difference between virtue and great virtue.
Rinpoche: Great virtue is non-conceptualization of the three elements of an action. There is a difference between ordinary and perfect virtue. For instance, when you give something to somebody, you normally cling to the thought that you are the one who is giving. You also cling to the object you are giving and to the one you are giving to. This is ordinary virtue, which certainly benefits others. Extraordinary or perfect generosity means being free of clinging to a subject, object, and the action of giving. This is realized after one has understood shunyata, i.e., “emptiness.” The perfection of generosity occurs when one has realized emptiness and is free of clinging. Until then, one learns and practices.
Student: Now I understand.
Rinpoche: Thank you.
Question: We are speaking through an example, perhaps giving unconditionally, giving through perfection. Is that what is meant? Without clinging, you do something freely and there is no further thought of it?
Rinpoche: It is not exactly giving without a thought. It’s not just giving away something you don’t cling to or don t want.
Student: Okay, I mean detachment. You have no expectations from the other person?
Rinpoche: You can’t say that’s exactly the same as non-conceptualization of the three elements of an action. But, giving without any attachment or craving is very good – it is fitting.
Question: You were speaking of the mind as a state beyond existence, suggesting to me that the mind is the one great mind of which we are in the illusion of an individual self.
Rinpoche: One can say that each one of us has an individual mind on a conventional level. When the actual nature of the mind is realized, there cannot be said to be either one or many. Just as the mind is beyond the extremes of existence and non-existence, it is beyond the extremes of being singular, dual, or multiple. Also, one cannot speak of better or less good minds – mind’s true nature is beyond all that. For this reason, omniscience is possible, the state of Buddhahood being omniscience.
Question: You said we have karma and can recognize it by looking at our body and the way to see future karma is to look at the body.
Rinpoche: It says “body” but means you can look at what you are experiencing during this life - happiness or suffering. So, the term “body” refers to life.
Student: Is it the situation?
Rinpoche: Yes.
Student: What would you know by that?
Rinpoche: If you have difficulties and experience suffering, you realize that it is the result of negative karma from past lives. If you have a good life, you realize that it is the result of previous good karma. The word “body” in this context means one’s experience of this life. The statement means that the proportion and variety of happiness and suffering one experiences in this life results from karma. Although everyone wants happiness and does not want to experience suffering, nevertheless some people experience more suffering than others. There are many varieties. Some people have painful sicknesses, others experience painful mental anguish, and so forth. Some individuals are very happy and content. The cause for this is actions performed in previous lives.
Question: Is it important to have the detail of this to help transform habits into something new? I find that by having some instinct of where the habits are coming from helps me to get rid of those habits. Is it necessary to know the details of the causes?
Rinpoche: It is very good if you know them.
Question: Rinpoche, if the mind is self-knowing, what causes co-emergent ignorance?
Rinpoche: That is in fact why it is called “co-emergent ignorance.” Every being experiences intermittent presence of self-cognizance or Buddha nature. But those experiences are mixed with a co-emergent or an accompanying experience of ignorance, of obscuration. Both are present for everyone. No matter how obscured one is by one’s own actions and mental afflictions, there are flashes of recognition of one’s Buddha nature. That is what is meant by the fact that one can’t see it because it is too close.
Question: It still appears as though there is an actual accumulator of karma, whether virtuous, perfected, not so virtuous, and not so perfected. Somehow it returns. I’m not sure. If there is no self to accumulate karma or merit, why does one still end up with it?
Rinpoche: Ultimately speaking, accumulated karma and the individual who is accumulating karma are not separate, rather they are non-dual. When we speak of karma, we are speaking about something that appears in the face of confusion for a confused perceiver. Whether karma is virtuous or not, it is accumulated on the basis of the apprehension of duality. The final result of liberation or the state of omniscience is liberation from the imprints of both virtuous and non-virtuous karma. Karma is a phenomenon that is present in the experience of a confused consciousness. It can be said that ultimately there is nobody who accumulates karma and that there is no accumulated karma either.
Thank you very much.
May the life of the Glorious Lama remain steadfast and firm.
May peace and happiness fully arise for beings as limitless (in number) as space (is vast in its extent).
Having accumulated merit and purified negativities, may I and all living beings without exception swiftly establish the levels and grounds of Buddhahood.
Instructions of H. E. The 3rd Jamgon Kongtrul presented in Montreal, Canada, 1990. Translated from Tibetan by Karma Yeshe Gyamtso, transcribed and edited by Gaby Hollmann, submitted to the website of Karma Lekshey Ling Institute in 2007, with deepest gratitude to Most Venerable Khenpo Karma Namgyal for his unwavering dedication and unfailing help.
H. E. The 3rd Jamgon Kongtrul Rinpoche, Karma Lodro Chokyi Senge
Wisdom of Meditation
In the teachings of the Buddha, the phenomenal world depends on mind: the material and the nonmaterial are all mind and therefore reflect our attitude or state of mind. In the phenomenal world, the experience of suffering does not come from Dharmas or phenomena; they do not cling to or make us confused. It is through expectation and doubt, attachment and aversion that our minds create samsara. It is not concepts or values, but the way we react to them. For example, we say that the situation in which we live makes our lives difficult, as if this difficulty were imposed by the world around us. We may say that New York is a difficult place to live with its tall buildings and many cars, but these are not what make it samsaric. We are simply looking for something to blame. If we think the problems are outside us and we have to get rid of them, we are stuck in samsara. This very clinging to an inside and an outside is what creates samsara.
While meditating in a cave, Milarepa noticed a tiny crack in the rock. An apprehension that a demon would appear out of the crack frequently arose. He continued to cling to this idea and one day a rock demon appeared as Milarepa was singing one of his songs of realization. At that moment, the demon responded, "Your mind made me appear. I did not deliberately do this, but since your mind called me forth, here I am." This is an example of a state of mind or quality of perception creating samsara. Our habitual patterns of mind happen involuntarily and with such strength that we have no power over them. With these confused projections, we make problems for ourselves; it is our confused notion that the world around us creates confusion and suffering for us.
In order to free ourselves of these habitual patterns, we must first tame our mind and develop mental stability. This is why meditation is so important. Meditation is "getting used to" or "building a good habit." As we are now, we experience defilements and negative patterns which did not arise all at once. From beginningless time we have been building, reinforcing and storing these habits in the alaya consciousness. They can be broken through, however, by getting used to positive habits in the practice of meditation. This will allow us to experience the nature of our mind, our Buddhanature, which has always been pure.
The practice of shinay (shamatha) meditation will develop peace, stability, and one-pointedness of mind. Lhatong (vipasyana) meditation is the result of healthy shinay practice. The word lhatong means "seeing more," (more than we usually do). Instead of seeing things out of confusion we see what they really are. Through the experience of a more peaceful mind we have a more stable perspective. Let us take the example of a lamp. Its purpose is to give light, to let us see what we can't see in the darkness. If the lamp flickers constantly, it will be more difficult to see things clearly. This movement will not allow the flame to express its ability to give light. To be able to do this, the flame must be protected so that it can be still while the fullness of the light is expressed. Likewise, to experience true discriminating wisdom and the real nature of all phenomena, we need a calm and one-pointed mind. In this way shinay practice is the root of all meditation. We must not, however, neglect the practice of abandoning unwholesome patterns of body, speech, and mind and those practices which result in the accumulation of merit.
May the life of the Glorious Lama remain steadfast and firm.
May peace and happiness fully arise for beings as limitless (in number) as space (is vast in its extent).
Having accumulated merit and purified negativities, may I and all living beings without exception swiftly establish the levels and grounds of Buddhahood.
Teachings presented by H.E. the 3rd Jamgon Kongtrul Rinpoche at Karma Triyana Dharmachakra, Woodstock in 1990 were edited by Michele Martin in 1998. Arranged for the website of Karma Lekshey Ling Institute and for the archives of Pullahari Monastery, both in Nepal, by Gaby Hoffman.
Advice for Lhawang Tashi
1. To Guru Padma I go for refuge. May the Kagyu masters inspire and help me To turn to the teachings, my mind filled with faith ,And to follow the path to irreversible freedom.
2. Atisha, Lord of Tibet, offered this advice: “When in a crowd, watch your speech. When you are alone, watch your mind.” Thus he expressed two essential points. Since the mind is the source of faults And the mouth is the gateway of faults, Always guard both your mind and mouth.
3. All of existence and liberation is one’s own mind. Not a single particle exists that is other than that. Pain and pleasure, good and bad, high and low, All are simply concepts arising in your mind. If your mind has been purified, you are a Buddha, And wherever you are is a realm of purity. Whatever you do is done in the state of reality. Whatever appears is the display of pristine awareness.
4. But if your mind has not been purified Even a Buddha is seen to have faults. Even your parents cause you vexation. Most appearances seem to be hostile. Hope, fear, attraction, aversion arise endlessly. Fruitless years pass and your human life ends. You form friendships but have disagreements. No matter where you live, you find no happiness. However much you own, you feel dissatisfied. Once you have one thing, you must have another. You are swept away by the distractions of this life. Although you might intend to practice the teachings, Your life ends just as you’re thinking, “Now I’ll begin.”
5. When you first experience the urge to seek freedom, You feel as if you could relinquish everything, But being so rigid, you begrudge even a needle. When you first experience respect and devotion, You think of nothing but your teacher, But after a while you find you have doubts. When you first experience faith and confidence, To every act of virtue you immediately add another, But as you grow older, the whole effort dissipates. When you find a new friend who seems compatible, You care for his health and life more than your own, But once the novelty’s gone, you regard him as hostile.
6. The root of all of these problems you face Is failure to harness the potential of your mind. Once you are able to make your mind serve you, You won’t need to go to a place of seclusion; A mind free from thoughts is seclusion in itself. You won’t need to go looking for a teacher. Mind itself is your teacher; it is the Buddha. You won’t need to fear advanced practices; Mind undistracted is the essence of practice. You won’t need to try to avoid distractions; With mindfulness stable, they’re spontaneously freed. You won’t need to fear the rise of emotion; Once you know its nature, it is pristine awareness.
7. The cycle of existence and the state of liberation Are not other than this very mind of the instant, So keep a constant watch over your mind. If you’re unable to control the mind within, You’ll find no end of enemies without. But if you can conquer the anger within, You’ll appease all enemies on the face of the earth. If you never know satisfaction or contentment, Despite all your riches, you’ll be like a beggar. One who is content and free from craving Is always a rich man, though he owns not a thing.
8. You feel joy in the fulfillment of noble worldly deeds, Spiritual practices, and actions that are virtuous. The imprint of that joy leads to birth in the higher realms. But life there is impermanent, still within cyclic existence. Look at the essence of the joy; see its empty nature. This insight will place you on the path to freedom.
9. When you pursue worldly interests and spiritual practices That are tainted and the cause of suffering and pain, When you chase after thoughts and afflictive emotions, Such as anger, aversion, desire and attachment, All this leads to your birth in the three lower realms Where existence is replete with unimaginable suffering. Whatever you experience—suffering or afflictive emotion, Look directly at its nature: it vanishes into emptiness. Pristine awareness is none other than this. It is crucial to guard your own mind at all times By being ever joined to this mind of awareness. All practices are contained in the guarding of mind. The bodhisattva Shantideva taught the way to do this: “Those who wish to guard their minds are instructed To apply all aspects of mindfulness and attention. Placing my hands in the prayer position, I beseech you to guard your mind in that way.” Thus it is important for you to practice accordingly.
10. All objects perceived by the six consciousnesses Are but the magical manifestations of mind itself. One who tries to reject or engage them is befuddled. It is best to take the path that equalizes all as one taste, But if you are a novice practitioner you are advised To hold the highest view while acting impeccably, Appreciate the opportunities and rarity of human life, Think constantly about death and impermanence, And become certain of the law of cause and effect.
11. When you see or hear of someone’s death, Know that as a sign of your own eventual fate. When you see the transition from summer to winter, Remember that all things eventually change. When you see bees and their stores of honey, Be aware that wealth and possessions are useless. When you see a house in ruin or a deserted town, Understand that your own home will one day be empty. When you see someone separated from his beloved, Think about parting from your own family and friends. When you see someone who has met sudden misfortune, Remember that this could befall you as well.
12. You and all others are exactly like dreams. Not even a particle exists in truth. When you remain present in your intrinsic nature, Your mind unmodified by effort or contrivance, You realize the emptiness of everything, outer and inner. Like space, it is the union of clarity and emptiness. This is the ultimate mind of awakening. Towards all who are unaware of this nature of things, Who wander in cyclic existence through grasping and fixation And endure immeasurable suffering and pain, You spontaneously give rise to genuine compassion. This is the relative mind of awakening. Do not cling to compassion; understand it is empty. Compassion arises as the natural energy of emptiness. Apply yourself to this innermost practice, The essence of the union of sutra and mantra.
13. Here is the way for you to realize these teachings: Cultivate goodness and awareness as much as you can. Pray to the Three Jewels and ask for their help. Let devotion towards your teacher penetrate your being. Shun wrongful deeds and urge others to do likewise. Encourage them to act as virtuously as possible. Generate the resolve to follow the Great Way. Never fail to selflessly dedicate all virtue to others.
14. At the request of the virtuous practitioner Dévendra Whose qualities are as splendid as the waxing moon This was written by the monk known as Lodrö Tayé, Who is an old man with only three interests in life.
May longevity practices and Dharma practices be perfected And may the two objectives be spontaneously attained.
Sarva siddhirastu mangalam
Translated from Tibetan by Ingrid McLeod, 2008.