Tag Archives: path

corrosive aspect of Buddhism

corrosive aspect of Buddhism

What I like about Buddhism is its corrosive aspect. It destroys itself. As a famous great Dzogchen master said. He said something like practicing spiritual path should be like sharpening knife. When you sharp knife, two exhaustions happen. Exhaustion of the whetstone and exhaustion of a metal. And this exhaustion is called sharp knife. On the one hand we have emotions to deal with. The antidote to this emotion is the love and compassion and all the meditation and discipline and so on and so forth. But they also have to exhaust.

Fundamental View of Buddhism, Moscow 2010

path

path

Okay, now path. Now we should talk about the path. The Buddhist philosophy or the view of non duality is not just an intellectual exercise that is written somewhere, so that you can read for your intellectual satisfaction and put it back on the bookshelf. The fundamental Buddhist view is something that can be realized and actualized. Let’s go back to the dream again. Let’s say that you are dreaming, having a nightmare. Nightmare of falling from a cliff. In the middle of, as you are falling, in the middle, you realize you have been dreaming. What will you do? Actually, you don’t have to do anything. You might even want to enjoy because you know that this is not really happening but at the same time it’s happening. So you know normally you cannot fly. But in the dream you also know how to fly. So taking advantage of that. Because you know, ultimately you are not going to get hurt. Ultimately there is no such thing as cliff. When you can do that, it’s called liberation. In other words, nirvana. So as you know, as you can see, the Buddhist concept of something like a heaven or the nirvana is really freedom from obsession to this dualistic phenomena. Going back to the dream again. When you dream that you are falling from a cliff. If you dream, that you are falling from a cliff, you know very well, before you dreamed there was no cliff. Before you even sleep, you know there is no cliff. And during the sleep and during the dream, during the nightmare, is there really a cliff? No. Lastly, when you wake up from the nightmare, you have this amazing relief that you have never had a cliff and falling. Even the relief is fake because you have never been falling from the cliff. So how can you feel relieved from not falling. That is nirvana. And that is something that we can achieve. It is not something that you read and put it on the bookshelf. It is something that you can achieve. Okay now here comes the big question. In order to achieve this then we have all the practices. And all this practices they appear to be very dualistic. Why is that? Because if you are already dreaming, you cannot really sort of – okay if you are already having a nightmare, only way to wake up from that nightmare is going through the nightmare isn’t it. You cannot sort of wake up from that nightmare and then have a liberation of the nightmare that doesn’t exist. So the concept of waking up from a nightmare does exist because there is a nightmare exist. Let me explain this. This is a little bit twisting here. If you are having a nightmare like falling from the cliff, bucket of cold water at you by somebody helps, because you wake up. But is the bucket of the water making the cliff disappear? No. Why? Because the cliff does not exist. So the bucket of cold water is not destroying any problems. But still the bucket of cold water relatively speaking woke you up. So in Buddhism we have lots of bucket water. Shaving head is one of those bucket water. Going to the caves and do like retreats, that is another bucket water. Prayers, meditations, incense sticks, lamp offerings, statue buildings, stupa circumambulation, all of these is like bucket of water.

Fundamental View of Buddhism, Moscow 2010

three wholesome ways to turn everything into the path to enlightenment

three wholesome ways to turn everything into the path to enlightenment

Once again, we generate the right motivation. Not only this time, but at all times, whatever we do, we do, we try to do it with right motivation of wishing to enlighten all sentient beings. This must precede everything what we do. And whatever action that we apply at the end, it is important to dedicate the merit. And in the middle, while we are doing whatever we are doing, such as listening to the Dharma teachings, such as offering circumambulation to the stupa, making offerings of lamps or incense, it is important that we realize that all this is just an illusion. That virtues action is illusion, non virtues action is illusion, motivation is illusion, myself is an illusion, path is illusion, the result, enlightenment, is also illusion. If you think that way, it is called the three wholesome ways to seal everything as the virtues, as a three seal or three wholesome ways to turn everything into the path to enlightenment.

Parting from the four attachments, Nepal June 2009
(videos)

boundary of karma and emotion

boundary of karma and emotion

Right now since we are already living within the boundary of karma and emotion, the only way to get out of that is using karma and emotion as the path. That is the only way. This is the irony. See, you having the nightmare. Right? Somebody, I don’t know, waking you up or something like that. But when you wake up, what you have dreamed does not exist before the dream or after the dream equally. As long as you are within the boundary of karma and emotion, you cannot sort of go out of this, get a tool, come back and fight the karma. You can’t do that. So only way you can deal with this is using the karma and the emotion. So what do we do? Instead of bad karma, we end up engaging into bad karma, we try to accumulate good karma. Instead of bad emotion we try to get into the good emotion, such as love and compassion, devotion. Things like that. So what does this do? At least it gives you a little bit of – what you call it – leisure. This is what we call ???, the eighteen different kind of characters that makes the precious human body precious human body. It gives you chance, sense, it also develops a sense to really do the right thing. Doing the right thing at the moment is something like virtues thing. And then as you get more and more smart you will realize doing the right thing is actually to transcend both right and wrong.

Parting from the four attachments, Nepal June 2009
(videos)

compassion in the beginning, middle and end

compassion in the beginning, middle and end

Compassion is like the – it is necessary in the beginning, as a seed. As a seed compassion is necessary. Compassion is also what nurtures during the path, so in the middle. Bodhisattvas, they need the compassion. At the end, once you achieve the enlightenment, compassion is what is driving the force of the Buddhahood basically. It is the machine of the Buddha that actually benefits all sentient beings. So in the beginning, compassion is important. In the middle compassion is important. At the end, it is the compassion that is benefiting. Compassion is so important.

Parting from the four attachments, Nepal June 2009
(videos)