What is the end-point for Dharma Das (and the Buddhist path)?
There’s one interesting question about the deadline or the finishing line [for Dharma Das]. I think it’s question 3 in the Dharma Das related questions. Well, how should I explain this? If you’re a Shrāvakayāna follower, the deadline is when you finally make sure that you don’t go back to saṃsāra any more. In other words, meaning when you finally manage to dismantle or destroy the ego clinging. Now if you are a Mahāyāna follower, then the deadline is when all sentient beings are enlightened. So in other words, there’s no deadline, especially for the Mahāyāna. And I know this going to be difficult to accept, because we humans are so used to [concepts like] finishing line, deadline, progress, and so forth. But part of the question is interesting, as it says, “if there’s no deadline, it creates laziness.” This is very good; it’s a very contemplated question. See for the bodhisattvas, their view is just so vast. The goal is so vast. We call them “immeasurable” thoughts, but at the same time, the bodhisattvas always have urgency – based on [the understanding that] if you waste even one minute, you’re letting all these beings suffer. So you really have to work hard, so to speak. So I’d like to point this out: especially if we’re following the Mahāyāna path, we have to kind of get used to this incredible, immeasurable view and goal and determination. This actually comes in many ways in the Mahāyāna. When we pray, “may all sentient beings be enlightened”, we’re not just kidding. We’re being serious about this. But if you think about this, “may all sentient beings be enlightened,” that’s a really big aim – but as a bodhisattva we have to do it, urgently. So yes, especially if you’re going to follow the tantrayāna in the future, there’s even more reason to be really broad-minded when it comes to things like quantity, duration, and limit – you have to really think big.
Reality and illusion
But the thing is this: if you see these things with your wisdom eyes, meaning if you look at it, then duration, quantity, size, all of this is an illusion. Therefore “deadline” is an illusion. Someone asked the question, “What’s the difference between real and illusion?” “Real” is, asNāgārjuna said, something you cannot alter, cannot manipulate, cannot contrive or influence. In this sense, everything that we perceive from our dualistic mind is an illusion. But this is difficult for us to understand right now, as we’re so used to [perceiving] the illusion and thinking it’s real. That’s called delusion. We’re just so used to this. For example, for you to really believe that the needle in front of you is an illusion and not to have any fear of poking yourself, it’s just not possible at the moment, because after lifetime after lifetime the habit of thinking that it’s real is so strong that it has now become materialised [i.e. solidly entrenched]. But as a practitioner, what does that mean? To be a “practitioner” means someone who hasn’t yet understood that all this is illusion, that deadline is illusion, everything is illusion – we haven’t understood that yet. So as a practitioner, there’s something called path, which has progressive stages, first this, then this – all of that. And that is what we are trying to follow with Dharma Das.
Requests to teach
There are some requests to teach some sūtras and shāstras, which I will keep in mind.
How should we deal with people who hurt us?
Then there is a question “How should we as aspiring bodhisattvas respond to someone who is hurting us physically or emotionally?” You know what, [we can extend this question] not only to someone who’s hurting us, but “As aspiring bodhisattvas, how should respond to anything or everyone, even those who are doing good to us?” To actively do something while we are [still] at the level of aspiring bodhisattva, one has to be really careful. I know we all want to be a hero, to solve and fix problems and all of that, and sometimes we might even be able to help others and solve or fix problems. But the whole process of being able to solve and fix things has its own loophole at the moment. It could give rise to pride. It could distract you – if you’re successful it could distract you, and if you fail it could distract you. So, as the name suggests, as “aspiring bodhisattvas” sometimes we should just practice aspiration. But practically speaking, I guess we can respond to someone hurting us physically or emotionally: just let them know they’re hurting you, let them understand that. But it’s difficult for people to understand these messages. Even if they do understand a little, they might understand it very partially and in their own way, and [their understanding] may not last. So yes, by all means try to make them understand, and if you’re skilful you can even teach them a few lessons, but if it’s not working, don’t get entangled – just stay away from this person.
How to relate to love and relationships?
Similarly, I’ll answer another question here – about loving someone. Yes as an ordinary person, we do fall in love, we do get attached to people, and then we get married, all of that. But as a follower of the Buddha, especially someone who has heard teachings, we have some extra information. We have received teachings, read books, and contemplated – so hopefully even though we may be married, engaged, and all that, hopefully we will be less entangled. I think even the very motivation of this question, “How can we be married yet free from entanglement?”, even the very motivation of asking this question indicates to me that the person is contemplating, which is already good. Everyone should [approach relationships in] this way, but people don’t – people get so entangled, so obsessed, then misunderstanding comes, and then the fighting begins.
Question about being depressed while pregnant
There seems to be a question about someone being pregnant – I’d strongly suggest that you have aspiration, don’t be depressed, and I’ll also do the prayers that this will bring more benefit to yourself and many others. Just keep in touch with me. And remember, as a bodhisattva, a big part of your practice is aspiration – so here is a good chance for you to aspire that these beings will benefit many others.
Frustration with the results of practice
And there’s a question about someone who has practiced for some time, but is still confused and getting frustrated. I’d like to tell them, please be patient. You have to think – how many lifetimes and lifetimes of emotion and habit, and only recently you apply the Dharma. It’s unfair [to expect a quick fix]. Just imagine, a whole bucket of water and you put one drop of milk. It’ll disappear. But it’s a good beginning. You shouldn’t lose your determination. And yes we’ll meet personally and you can identify yourself. You said you wanted to give me something and you can do it personally.
How to relate to experiences that arise during practice?
There seems to be someone who had an experience after doing 10 day Goenka vipassanā. This is important. My answer is important for you. Instead of analysing whether this is an experience of impermanence or shūnyatā, instead of contemplating this way, you should try to really not give a damn about this experience. Here, this [experience] is definitely [a sign of] progress. But as all our teachers have said again and again, progress is a two-edged [sword]. On one hand, it’s progress. It’s good news. But on the other hand, if you label progress as progress and then get stuck with it, it becomes an obstacle. [You should relate to experiences and so-called progress] like the saliva you spit on the floor. You don’t even look at it. You don’t give a damn about it. There is a similar question here: sometimes when this person meditates, they become afraid and vulnerable. Like the previous question, in Tibetan we call all thisnyams, which means experience. You’re poking your mind. You’re meditating. Whatever we do, for example if we poke something, if we penetrate something, it’ll react. That’s what happening. Sometimes thenyamscan be bad, rough. Sometimes it can be blissful, clairvoyance, you might even feel you can count every lock of hair on a person’s head. No matter what, don’t give a damn about this [i.e. thesenyamsor experiences]. Because if you pay attention to this, it will bind you. There’s a related question about how during practice, sometimes a situation or circumstance can really overthrow you. You’re meditating, then a situation arises, and when these two clash it could overthrow you. In all these times, just be like a mountain. Don’t lose your concentration.
Requests and suggestions related to Dharma Das
There are some Dharma Das related questions, and I’ll keep in mind how to improve these things, like how to create connected sangha and so on and so forth.
Why should we read sūtras?
And there’s a question about “Why should we read theSūtra of the Fortunate Aeon?” Why read any of these? To me, Dharma Das is fundamental. Dharma Gar is purely practice related, butwith Dharma Das I’m trying to really introduce Buddhist culture. Lots of so-called seasoned practitioners don’t read these sūtras any more. In China, they still read sūtras, but if you ask American or European Dharma students, they’re all busy doing four foundations practice, or mahāmudrā or mahāsandhi, but they don’t read sūtras. It’s so sad. I’m trying to change that. And when you read this, it not only has blessings, but also it’ll develop nuances and culture inside your head.
Should we continue to practice shamatha?
There’s also someone asking if they should keep doing shamatha in module 3. Of course. Even though it’s not [explicitly required] in the module, by all means yes. It won’t hurt. It’ll only help.
Questions about the Amitābha realm and what to do when we fall asleep
There are other questions on the Amitābha realm and what to do when we fall asleep. I’m going to combine these questions and answer them. Hopefully in the future we’ll have the opportunity to talk about the Amitābha sūtra, but the key to being reborn in Amitābha’s realm – it’s a very small but very important key – is to remember Amitābha Buddha. So for the person who asked this question I’d suggest if you want to do that, then try to think of Amitābha Buddha maybe three times in the next 24 hours. It doesn’t matter whether it’s morning, noon or night. Then add more, and maybe after a year you’re remembering once an hour. Then maybe you’re remembering once every half hour. And especially when you are about to fall asleep, remember Amitābha inside your heart, just concentrate on him and try to fall asleep on that. Because sleeping is very similar to dying, so it is an opportunity to plant the seed of the Amitābha atmosphere if you like. We’ll discuss the other vajrayāna-related things in our next meeting.
－－－写于2015年10月7日。