Gyatso Tenzin (Dalai Lama) - A Survey of the Paths of Tibetan Buddhism.pdf - Dalai Lama - Sharmik

A Survey of the

Paths of Tibetan Buddhism

Tenzin Gyatso

His Holiness 14th Dalai Lama of Tibet

London, 1988

Translated by Geshe Thupten Jinpa

Edited by Jeremy Russell

Introduction

In giving an overview of the Buddhadharma, as practised by the

Tibetans, I generally point out that the Buddhism we practise is an

integrated form comprising teachings of the low, Bodhisattva and Tantric

vehicles, including such paths as the Great Seal. Because quite a number

of people have already received initiations, teachings and so on, they

might find it helpful to have an explanation of the complete framework.

We pass our lives very busily. Whether we behave well or not, time

never waits for us, but goes on forever changing. In addition, our own

lives continually move on, so if something goes wrong, we cannot repeat

it. Life is always running out. Therefore, it is very important to examine

our mental attitude. We also constantly need to examine ourselves in day

to day life, which is very helpful to give ourselves guidelines. If we live

each day with mindfulness and alertness, we can keep a check on our

motivation and behaviour. We can improve and transform ourselves.

Although I haven't changed or improved myself much, I have a

continuing wish to do so. And in my own daily life, I find it very helpful

to keep a check on my own motivation from morning until night.

During these teachings, what I will be describing is essentially a kind of

instrument with which to improve yourself. Just as you might take your

brain to a laboratory to examine your mental functions more deeply, so

that you can reshape them in a more positive way. Trying to change

yourself for the better is the point of view a Buddhist practitioner should

adopt.

People of other religious traditions, who have an interest in Buddhism

and who find such features of Buddhist practice as the meditiative

techniques for developing love and compassion attractive, could also

benefit by incorporating them into their own tradition and practice.

In Buddhist writings many different systems of belief and tradition are

explained. These are referred to as vehicles, the vehicles of divine beings

and human beings and the low vehicle (Hinayana), the great vehicle

(Mahayana), and the vehicle of Tantra.

The vehicles of human and divine beings here refer to the system which

outlines the methods and techniques for bringing about a betterment

within this life or attaining a favourable rebirth in the future as a human

or god. Such a system highlights the importance of maintaining good

behaviour. By performing good deeds and refraining from negative

actions we can lead righteous lives and be able to maintain a favourable

rebirth in the future.

The Buddha also spoke of another category of vehicle, the Brahma

vehicle, which comprises techniques of meditation by which a person

withdraws his or her attention from external objects and draws the mind

within, trying to cultivate single-pointed concentration. Through such

techniques one is able to attain the highest form of life possible within

cyclic existence.

From a Buddhist point of view, because these various systems bring

great benefit to many living beings, they are all worthy of respect. Yet,

these systems do not provide any method for achieving liberation, that is,

freedom from suffering and the cycle of existence. Methods for achieving

such a state of liberation enable us to overcome ignorance, which is the

root cause of our spinning in the cycle existence. And the system

containing methods for obtaining freedom from this cycle existence is

referred to as the Hearer's or Solitary Realizer's vehicle.

In this system, the view of selflessness is explained only in terms of the

person not of phenomena, whereas in the great vehicle system, the view

of selflessness is not confined to the person alone, but encompasses all

phenomena. When this view of selflessness gives rise to a profound

understanding, we will be able to eliminate not only ignorance and the

disturbing emotions derived from it, but also the imprints left by them.

This system is called the great vehicle.

The highest vehicle is known as the Tantric vehicle which comprises not

only techniques for heightening your own realization of emptiness or

mind of enlightenment, but also certain technique for penetrating the

vital points of the body. By using the body's physical elements, we can

expedite the process of realization, eliminating ignorance and its

imprints. This is the main feature of the tantric vehicle.

I would now like to explain these points in greater detail from an

evolutionary or historical point of view.

According to the viewpoint of the Kashmiri

Pandit Shakyashri, who came to Tibet, Lord

Buddha lived in India 2500 years ago. This

accords with the popular Theravadin view, but

according to some Tibetan scholars, Buddha

appeared in the world more than 3000 years ago.

Another group says it was more than 2800 years.

These different proponents try to support their

theories with different reasons, but in the end

they are quite vague.

I personally feel it is quite disgraceful that

nobody, not even among Buddhists, knows when our teacher,

Shakyamuni Buddha, actually lived. I have been seriously considering

whether some scientific research could be done. Relics are available in

India and Tibet, which people believe derive from the Buddha himself. If

these were examined with modern techniques, we might be able to

establish some accurate dates, which would be very helpful.

We know that historically the Buddha was born as an ordinary person

like ourselves. He was brought up as a prince, married and had a son.

Then, after observing the suffering of human beings, aging, sickness, and

death, he totally renounced the worldly way of life. He underwent severe

physical penances and with great effort undertook long meditation,

eventually becoming completely enlightened.

I feel the way he demostrated how to become

totally enlightened set a very good example for

his followers, for this is the way in which we

should pursue our own spiritual path. Purifying

your own mind is not at all easy, it takes a lot of

time and hard work. Therefore, if you choose to follow this teaching you

need tremendous willpower and determination right from the start,

accepting that there will be many, many obstacles, and resolving that

despite all of them you will continue the practice. This kind of

determination is very important. Sometimes, it may seem to us that

although Buddha Shakyamuni attained enlightenment through great

sacrifice and hard work, we his followers can easily attain Buddhahood

without the hard work and difficulties that he underwent. So, I think

that the Buddha's own story has something to tell us.

According to popular legend, after his complete enlightenment, the

Buddha gave no public teaching for 49 days. He gave his first discourse to

the five who had formerly been his colleagues when he lived as a

mendicant. Because he had broken his physical penances they had

abandoned him and even after he had become totally enlightened they

had no thoughts of reconciliation towards him. However, meeting the

Buddha on his way, they naturally and involuntarily paid him respect, as

a result of which he gave them his first teaching.

The First Turning of the Wheel of Dharma

This first teaching, known as the first turning of

the wheel of dharma, he gave on the basis of the

four noble truths. As most of you may know, these

four noble truths are the truth of suffering, the

truth of its origin, the truth of cessation and the

path leading to cessation.

When he taught the four noble truths, according to the sutra we find in

the Tibetan edition, he taught them in the context of three factors: the

nature of the truths themselves, their functions and their effects.

The four noble truths are really very profound for the entire Buddhist

doctrine can be presented within them. What we seek is happiness and

happiness is the effect of a cause and what we don't want is suffering and

suffering has its own causes too.

In view of the importance of the four noble truths, I often remark that

the both the Buddha view of dependent arising and the Buddhist conduct

of nonharming emphasize the conduct of nonviolence. The simple reason

for this is that suffering comes about unwanted due to its cause, which is

basically our own ignorant and undisciplined minds. If we want to avoid

suffering, we have to restrain ourselves from negative actions which give

rise to suffering. And because suffering is related to its causes the view of

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