Living beings have no faults

Guest article co-written in Arizona by one Black and one white Kadampa. 

Do you sometimes feel that the problems of our world are insurmountable? We feel confused about the way forward. What are the solutions, how can we effect change, and how can we effect it quickly? Because we need to make some changes now.

goodnessAlthough it can appear that the problems of our self and of our world are overwhelming, we can know from our own direct experience that things change so fast. Ven Geshe Kelsang Gyatso says:

If everyone in the world were to practice cherishing each other, all the problems of our world would be solved in just a few years.

This could happen if we all practiced love because love has such extraordinary power. Things can change dramatically in a very short amount of time. This is not a platitude; this is the truth. Why? The problems in our world have arisen because we do not practice love for one another. So, if we do the opposite, we get a new and different result and our problems will quickly disappear. We need to practice cherishing love and we need to do it now, not later.

The moment is calling us

I think that’s what this historic moment is calling us all to do. The future is now. From an ordinary point of view, if we think, “later,” what is the future? Fantasy. Some idealized vision. We need to bring the future into the present moment. That means that we can try our very best to practice love now, to practice powerful compassion now, to be wise now, to be patient now. Not later — we don’t need it later. We need it now. If we practice love, patience and wisdom right now, then we will see different results right now, and we will bring that future into the present moment.

The solution to the problems of our world is grounded in the transformation of our mind because if we change our mind, we change everything. This is Buddha’s essential teaching. If we change our mind, we change our world because what we see or experience exists in relationship to our mind.

linking hands

This isn’t a statement to gaslight you and your reality, but to show that our mind has extraordinary power; so let’s harness thatcreative power our mind has to create good, to create peace, to hold onto the virtues of love, wisdom, truth, and patience, which are so necessary for us. We can take hold of the solution right now.

Change minds, change (inter)actions

When we look at what’s going on in our world, we automatically go to changing things. I’m not saying we shouldn’t change things — things need to be changed — but we sometimes neglect the understanding that if we change our mind then the quality of our actions changes. If we change what we feel and believe about others then the quality of our interactions changes. Thus, the way we go about making change is dramatically different because what we are bringing to it is not ordinary.

It is a challenge to think about changing our mind, to look within ourself and to take personal responsibility, to say “I’m going to be part of the solution and it starts within my mind.” We can rise to this challenge in a very balanced way, addressing both the outer problems and the mind.

Buddha taught that because our mind creates the world — our experience, our emotions, our actions. Our mind is so powerful and mental actions are hundreds of times more powerful than physical and verbal actions, as Genla Dekyong explained two days ago during the US Spring Festival.

In this video above, you can see the moment Venerable Geshe Kelsang says:

Love is the real nuclear bomb that destroys all of our enemies.

If we have a powerful mind of love and we see love as real power, and we develop that stably within our heart, we would have no personal enemies. Yet we would have extraordinary power to do good things for others, and to move through the challenge, the hatred, the obstacles, unwaveringly. We are beings with so much power. We need to find it, claim it, take it back. And we can do so through rising to the spiritual challenge and taking these methods to heart.

What does world peace mean?

Buddha Shakyamuni dedicated all his activities to the benefit of all living beings. Similarly, the teachings of this tradition, called the New Kadampa Tradition, are dedicated to world peace. That is the vision of our world now. It’s not the vision of our world sometime later. We have built these temples, established these Centers for this world now as well as for the future, but also for our future, now.

Another way of looking at world peace is that we’re working on developing communities and societies that are founded in truth as opposed to deception; founded in love as now thenopposed to self-interest; founded in wisdom as opposed to ignorance. This is world peace. Buddhists need to think about this. We talk about what’s called, “the Pure Land” as if it’s some future fantasy; but the Pure Land can be now, and if our compassion is strong, powerful, passionate, then we will bring that into reality very soon.

What is the Mahayana?

The nature of Buddha’s teachings is compassion — and also wisdom that overcomes ignorance. The teachings of modern Kadampa Buddhism are part of what is called, “the Mahayana.” “Maha” is a Sanskrit word that means “great” and “yana” means “vehicle” — “Great Vehicle.” It refers to the huge scope of our motivation that we can develop through practicing these teachings. This means that we can develop great compassion, which is universal compassion. This means that we don’t leave anybody out. These teachings, this Great Vehicle, is a vehicle that takes everyone out of the ocean of suffering.

The Mahayana asks us to develop this great compassion. It is a big goal, but a goal worth pursuing; and it is something that we can all accomplish. Why can we accomplish this pure, altruistic mind of the Great Vehicle, of great love, empathy, and eventually great compassion? Because it is our nature. Our nature as sentient beings is essentially good. We essentially have a heart of gold. Right now it is a gold nugget in dirt, but who we really are, what the nature of our mind really is, is love. Truth. Kindness. Compassion. Since these qualities are all part of our pure nature, we can accomplish this great scope of our vision and intention. We can access these qualities in meditation and, if we can enjoy the peace within and be it, then we will gain real confidence in who we actually are.

Our Buddha nature

If we can do this, we can develop confidence and even faith in who others really are too. I degenerate vs Buddha naturebelieve this is the starting point for this journey to ending all suffering for all beings. It starts in recognizing what we call our Buddha nature, our compassionate seed of enlightenment. Bringing about the end of our own personal and collective suffering necessitates this faith in ourself personally, and in all of us collectively. This is logical.

What’s the danger of not really relating to our Buddha nature as the essential quality of ourself and others? When we see others and ourself thinking, saying, and doing harmful things, then we will become discouraged. Angry. Ashamed. If we don’t relate to our essence and have faith in that as who we really are, then we get sucked into the drama and negativity because we’ve just lost sight of our own and others’ pure nature and potential.

We’ve lost our faith in each other, in our common humanity and so then we just descend into fighting, arguments, and destruction. equal rights
We need to work on developing faith in our common goodness. We know how powerful beliefs are. They guide all of our actions. Everything that we do and say comes from our beliefs, so what we believe about ourself and others is the foundation of how we live. Therefore, what we believe, what we have faith in, is power. It’s real power.

There’s nothing wrong with sentient beings

Therefore, how do we develop faith or confidence in our nature being essentially good? In How to Transform Your Life, Geshe Kelsang says:

Although sentient beings’ minds are filled with delusions, sentient beings themselves are not faulty. We say that sea water is salty but in fact it is the salt in the water that makes it salty.

This is exactly like our mind. Our mind is like pure, clear water. It just has salt in it. On the one hand, we think that the water is contaminated. On the other hand, we think, “But we can make it good.” And essentially it is good because the contamination, the salt, is temporary.

Similarly, all the faults we see in people are actually the faults of their delusions, not of the people themselves. The fault is the salt, not the water, so people are like pure water, pure in essence. They are good, but what makes them salty? Delusions. We are not our delusions — but we are often controlled by them.

Delusions are part of the characteristics of a person’s mind, not of the person. Since we can never find faults in sentient beings themselves, we can say in this respect sentient beings are like Buddhas.

Since enlightened beings are people who have purified their minds, they have only love and wisdom, constantly and spontaneously. That’s a simple way of understanding what is  an enlightened being. Therefore, they benefit everybody with no concern for themselves and they’re always peaceful and happy. They’re free.

We are like enlightened beings already because our essential nature is like pure, clear water. Our essential nature is love and wisdom. It’s just that we’ve got the salt of delusions that we need to remove. You and I and every sentient being has Buddha nature, we’re almost enlightened already. We’re so close.

What do we relate to? Unfortunately, the salt. “There’s a whole glass of water here, but all I see is salt.” We forget that actually it’s pure water, just clouded over. We’re just mistaking who we are. We have mistaken appearance and beliefs. We’re not seeing the truth and it’s this mistaken perception of ourself and others — which is a projection of the mind — that traps us into believing something that’s not true. Therefore, we get angry and we harm each other. However, our root mind is completely pure.

lightningAnother example is that it is like blue sky, and our delusions and all other conceptions are like clouds that temporarily arise. We know there are storms in the sky. There are dark clouds and all of a sudden it looks ominous. However, so quickly the weather changes, and then there’s blue sky for days and days.

The mind itself is pure like sky. And the delusions – our ignorance, anger, hatred, shame – these are just dark clouds. Not only are they not the sky, but they do not destroy the sky. They’re temporary, only moving through.

Therefore, living beings have no faults. If we can apply this correct belief to ourself, have faith in ourself, and really understand this logical way of thinking, we will have faith in other people too. How could it be that we ourselves are essentially pure while a whole lot of other people are not?! I don’t think that logic works. Every living being’s mind is equally pure.

Start from your blissful clear light mind

We have deep within us what’s called our root mind, our consciousness at our heart. It’s the root because it’s the source from which all our other minds develop. This heart-based blue skymind has a beautiful name, “clear light.” Within Buddha’s teachings, we are taught that the deepest level of our mind, its nature, is always bliss, always peace.

When we do even a little breathing meditation, we experience a new level of peace. And the more that we meditate, the more peace we find. If the nature of our mind were not peaceful, then what we’d actually find would be just more and more layers of junk. We’d just go deeper and deeper into confusion and negativity. However, this is not the case.

We call this mind at our heart, “continuously residing.” Its nature is indestructible bliss. So this is the starting point – Buddha nature. The whole Buddhist path is a path of discovering and revealing this nature. If we hold onto the belief in our own and others’ pure nature without a doubt, and we engage in actions with this in mind, we will always be moving in the right direction. And, as Geshe Kelsang says, if every living being cherishes one another, believes in each other in this way, and pursues the common goal of real happiness and liberation from suffering, then the problems of our world will be solved in a few years. Truth.

Over to you. Please leave your comments for the guest authors in the box below!

 

 

What is Buddhism? ~ A short, simple guide

This summer my parents asked if I could write a “short, simple guide” to answer the main questions they and their friends have about Buddhism. They kindly sent me the list of quite excellent enquiries, so I am going to have a go now.

  • What is Buddhism in one sentence? 

Buddhism is learning to live from a peaceful mind and a good heart as the best way to solve our own inner problems of anxiety, depression, fear, etc.; finding a deepening sense of happiness and freedom from within; and in time helping and inspiring others to do the same.

(Thank goodness for semi-colons.)

Or how about this:

“Buddha says be nice to people and animals and then you feel good.” ~ a 4-year-old Buddhist

  • What is meditation in one sentence?

Geshe-la prostrating to Buddha high resMeditation, literally “familiarizing ourselves with positivity”, lies at the heart of Buddhism, and by practicing it we (1) are protected from the suffering caused by unpeaceful, uncontrolled states of mind such as anger, attachment, and ignorance that give rise to suffering; and (2) learn how to develop and maintain our peaceful, beneficial states of mind such as patience, love, and wisdom, in this way fulfilling our innate potential for lasting happiness and freedom, as well as the ability to help others.

Hmm, that might have been stretching the one sentence thing a bit. So how about this quote from Buddha instead:

Learn to do good,
Cease to do evil,
And control the mind.

  • Do Buddhists believe there is a God?

Short answer: No. Not a creator God. But we do believe in the existence of completely perfect holy beings.

If there is a creator God who is omnipotent and has compassion for his creation, why is there suffering? It would seem that a creator God must either have no compassion or not be omnipotent, one can’t have it both ways.

Buddhists do not believe that one single mind, namely God’s, created the world, but that we are all creating our own reality with our own minds continually. Nonetheless, we all have the potential to purify our minds of all obstructions and attain omniscience, if not omnipotence. And so Buddhists do believe in the existence of countless enlightened beings who have attained complete freedom and omniscience in order to help everyone else do the same, and we pray to them for guidance and blessings.

Kadampa  BuddhasSo, like Christians and so on, we believe in the existence of omnipresent compassionate holy beings and in the power of prayer and blessings. Just not in an omnipotent creator God.

We can also find common ground on a more mystical (perhaps sort of holy spirit level) if we take God to be the clear light mind possessed by all living beings, which is called the basic Dharmakaya or Truth Body. This very subtle mind that goes from life to life is the basis or creator of both samsara and nirvana, and, when purified, will become the bliss and emptiness of the actual Truth Body of a Buddha, omniscient wisdom.

There is a bit more here.

  • Is Buddhism a religion or a faith? Are they different?

Buddhism is a religion, according to the dictionary definition. It is also a faith, in so far as Buddhists grow their faith in Buddha, Dharma, and Sangha. Faith is a positive state of mind that is quite clearly defined in Buddhism – it goes hand in hand with experience and includes (a) believing faith, where we simply believe in the existence of holy beings, pure states of mind, etc.; (b) admiring faith, where we admire their good qualities; and (c) wishing faith, where we wish to gain those qualities ourselves.

  • What happens when you die? What is meant by reincarnation?

We take rebirth, which means the same as reincarnation moreorless. Our mind is formless awareness whereas our body is made of flesh and blood; so though the body dies, the very subtle mind continues. Buddha documents the entire process of dying and taking rebirth from the subjective point of view of the person dying, it is fascinating. We pass through different levels of consciousness. It is a bit like falling asleep, dreaming, and waking up, though we wake up into an entirely new body and world. What body and world that is depends on the quality of our mind and our actions, or karma. I have written several articles about this subject here.

reincarnation.jpgA surprising number of Western thinkers too have believed in rebirth over the centuries, including early Christian Gnostics; and I like Voltaire’s words on the subject:

It is not more surprising to be born twice than once.

Being born once is no less weird than being born lots of times. Dying once is no less weird than dying lots of times.

For as long as I remember I have believed in rebirth, so that kind of says something right there. I remember telling you, Dad, that your father was going to be reborn as a human and not as an animal because he was a good man (a vicar) and died peacefully. I was all of six years old at the time, I wonder if you remember, it was in the kitchen in Guildford. I also knew without being told, aged 4, that our daschund Rozy was already on the way to her next life when you drove her away in the boot of our car in Sri Lanka after her accident. Stuff like that.

  • What is a Buddhist’s relationship with everyday life? For instance, can a Buddhist be a soldier? or kill anything?

Buddhism is based on compassion and its chief refuge commitment is: “Not to harm others.” So Buddhists avoid killing as much as they can, and also try to have careers that don’t involve harming others if possible. The main thing always is the motivation, however, so there are no external laws or strict rules for living per se; each Buddhist has to be pragmatic and figure out for themselves why they are doing what they are doing, and what results it will have for themselves and others.

Moreover, Buddhists believe that everyday life can be transformed into a spiritual path by changing our minds:

Activities such as cooking, working, talking, and relaxing are not intrinsically mundane; they are mundane only if done with a mundane mind. By doing exactly the same actions with a spiritual motivation they become pure spiritual practices. – Eight Steps to Happiness

  • Do Buddhists aim to make the world a better place by the personal example of their Way of Life rather than by direct action?

Another good question. It’s a bit of both. Bodhisattvas have two main methods to make the world a better place, which are reflected in the vows they take – (1) to develop their minds so they can attain enlightenment as quickly as possible to help all living beings, and (2) to help others directly whenever they can. What form that help takes depends on the individual, there is a lot of diversity.Sally and Buddha

For example, my main aim is to practice Buddhism and help it to flourish so that it reaches lots of people and inspires them also to become more peaceful, happy, patient, etc. This involves both a way of life and direct action. But I also do other types of direct action, as you may be meaning it, in the form of helping an animal shelter and trying to promote kindness to animals. But again, it is the motivation that counts. Direct action motivated by, say, a mind full of hate or intolerance, is counterproductive.

Buddhists’ main goal to make the world a better place by helping each other develop the capacity of our minds, realizing that everyone has powerful spiritual potential for lasting peace and freedom. We have been creating our own suffering for a very long time, and in the same way we can create our own happiness; we just need the methods. Geshe Kelsang puts it like this:

Temporary liberation from particular sufferings is not good enough.

A friend on Facebook put it rather nicely I thought: “We could bandage people up and give them tents and a bowl of soup, and it is great if we can do that; but if they are in a whirlwind of self-destruction they will run out with the bandages on to fight again. The whirlwind is the delusions. Until these are stopped, we can keep rebuilding houses but the uncontrolled mind will keep smashing them down again.”

  • For example, is a Buddhist Doctor a Buddhist first or a Doctor? We assume there is no dilemma or conflict but how do you explain?

I think that depends on the individual – some would say they were Buddhists first and then doctors, some would say it the other way around. There need be no conflict between being a Buddhist and being a doctor, especially if the doctor is motivated by the wish to relieve suffering and support happiness in his or her patients. As with any job, there may be certain dilemmas to navigate; but these in themselves can help someone become better at eg, compassion, patience, or taking responsibility. As one guest blogger put it in his article:

Being a social worker makes me a better Buddhist. Being a Buddhist makes me a better social worker.

Interestingly enough, Geshe Kelsang was a doctor in Tibet before he became a teacher. He came to feel that he could personally help people more by being a teacher (see point above), but there is no contradiction.

  • There are many different forms of Buddhism, do we need to know how to refer to the NKT?

Guru Sumati Buddha HerukaWe refer to the NKT as Kadampa Buddhism, “Kadampa” literally meaning “those who take all Buddha’s teachings as personal advice and put them into practice in their daily lives.” These days we also call ourselves “modern Buddhism”, because this tradition has spread more globally than most due to its accessibility to people in many countries and walks of life.

The NKT is a Mahayana Buddhist school founded by the great Indian Buddhist Master Atisha (AD 982-1054), practiced fully and passed down the generations through accomplished spiritual masters, including Je Tsongkhapa (AD 1357-1419), to the present day.

  • Is anyone or any type of Buddhism considered the founder of Buddhism? If so, how long ago did Buddhism start?

Buddha Shakyamuni is known as the founder of Buddhism – so from one point of view Buddhism started just over 2550 years ago in India and then spread from there. However, time is beginningless, and there are countless beings who have realized their full potential and become Buddhas; so Buddhism has actually been around (somewhere if not always here) forever!

In this world, a prince called Siddhartha in India (550 BC) found suffering unacceptable, so left his palace to bring an end to it. He discovered that the root of suffering lies within the mind, specifically within a mistaken understanding of reality, and he found a way to cut this root of ignorance with compassion and the wisdom realizing the illusory nature of things. He was then requested to teach, and gave 84,000 teachings to a very wide audience over a 40-year ministry, which became known as Dharma (literally, “that which holds us back from suffering”).

squirrelInterestingly, Buddha didn’t coin the term “Buddhism” or “Buddhist”; that was something we did much later. He called his followers simply “inner beings” because there were interested in attaining happiness and freedom by controlling the mind. Anyone can use Buddha’s teachings, therefore — for example on meditation, mindfulness, love, patience, and wisdom — without having to call themselves a Buddhist if they don’t want to. Geshe Kelsang, I remember, used to call some of his students in Dallas Texas “Christian Buddhists”, for example.

  • How many types of Buddhism exist? Or does no-one really know?

Buddhism can be grouped by country, by culture, by lineage, by teacher, by monastery, etc., so there are many types. At the same time you could say there is only one type of Buddhism, the teachings of Buddha.

Buddhism spread extensively because many countries and cultures saw that it deals with the mind so effectively; and, broadly speaking, in all these places groups would form with an experienced teacher at their center.

Buddha imageBasically there are two main “vehicles” of Buddhism – Hinayana (incl. Theravadan) and Mahayana, of which Kadampa Buddhism is the latter. Hinayanists’ goal is to attain liberation or nirvana, which means freedom from all delusions and suffering for themselves. Mahayanists’ or Bodhisattvas’ goal is to attain full enlightenment so they can lead all living beings to the same state. (Vajrayana or Tantric Buddhism is included in the Mahayana.) Both traditions were taught by Buddha and they have many practices in common, including the four noble truths. All authentic traditions of Buddhism are able to trace their teachings back through an unbroken line of teachers and disciples to the time of Buddha Shakyamuni.

Thank you to Facebook friends who contributed to this article. I have attempted the impossible, ie, to keep my answers short. It is clearly not conclusive and plenty more could be said, so this article is like Cliff’s notes or something. Please feel free to contribute good stuff on any of these questions in the comments section below.