Practical Ethics and Profound Emptiness

by Jampa Tegchok

  (6) Just as you have the desire to generate the qualities of listening, thinking, and meditating, encourage others’ interest in the Dharma and help those who already show an interest to follow up on it.

  267.Do not be satisfied with the Dharma you have heard;

  keep in mind its meaning and analyze it.

  Always respectfully offer

  a gift of thanksgiving to your gurus.

  (7) Do not be satisfied with hearing only a little Dharma, thinking you already know a lot, or that you have heard that teaching before. Be an excellent disciple who is always thirsty for the Dharma and try to hear more teachings, read more books, and learn as much as possible. Be like the ocean, which is never satiated no matter how much water flows into it, but continues to take in more.

  If you start to feel that you have listened to enough teachings, contemplate the benefits of listening to the Dharma as explained in the lamrim literature. This will inspire you to want to listen to Dharma discourses forever. In that way our mind will continuously improve because every time you hear a teaching you will understand it in a new and deeper way. Look at the example of many learned practitioners who attend teachings that they have already heard many times. We do not finish listening to teachings and studying until we become a buddha.

  (8) In one day, you might have studied too many verses to remember all the words, but try to keep the meaning clear in your mind. Summarize what you have learned so that you will remember it, and continue to contemplate it later. After you have studied a great deal, you will have the capacity to explore many subjects extensively without getting them confused. The ability to contemplate topics broadly and deeply and still be able to express their essence concisely is a wonderful skill that will help you tremendously.

  (9) Analyze the Dharma you have heard, so that the various divisions, definitions, and outlines of the material are clear in your mind. Think deeply about the teachings to ensure you understand them properly — this will improve your meditation.

  (10) Respectfully offer your spiritual mentors the things they need. Do not offer things that you like but are unsuitable to offer to monastics.

  268.Do not study profane [philosophical systems], such as that of the Charvakas.

  Give up debate that is for the sake of arrogance.

  Do not speak in praise of your own good qualities,

  but rather speak of even your enemies’ good qualities.

  (11) Do not listen to the teachings of the Charvakas and other non-Buddhist philosophers who assert that past or future lives do not exist and that our actions do not condition our later experiences. Reading their texts could harm your faith in the Buddha and cause you to have unnecessary doubts about karma and its results, which will in turn create obstacles to fulfilling the two collections.

  (12) Study with a good motivation, free of arrogance and competition. When you discuss and debate the Dharma, give up the motivation to win the argument and defeat others. Abandon any desire to secure the reputation of being articulate and intelligent.

  (13) Do not broadcast your own qualities, telling everyone all the good you have done, are doing, and will do. Be discreet about your own qualities and instead speak of others’ qualities. If you have developed actual excellent qualities through your practice, other people may talk about them, but they are not for you to discuss. A sandalwood tree has a very pleasant fragrance, but the tree itself does not spread its own fragrance; it is the wind that carries it to other places.

  (14) Do not criticize those you dislike but speak of their good qualities. Jealousy is often behind our dislike for someone, so turn your perspective so you can sincerely rejoice at others’ opportunities, virtues, and good qualities. Speaking about these to others will eliminate the pain of jealousy.

  269.Do not attack what is vital [to another],

  nor make statements with

  a negative attitude toward others.

  Instead, examine your own errors.

  (15) When discussing the Dharma with others, do not speak in an offensive manner. When talking with people in general, avoid saying things that will hurt or offend them or touch a sensitive spot.

  (16) Refrain from maliciously talking about the faults of others. There are occasions when it is appropriate to give somebody feedback regarding her faults with a good motivation. Do so when you know the person is open to hearing feedback, will take your words to heart, and give up that fault in the future. When you are tempted to shame or blame someone, it is better to look at your own faults and mistakes and eliminate those.

  (17) Examine yourself to see if you have faults or not. It is easy to know the faults of others, just as it is easy to see the dirt on someone else’s face. But to see the dirt on your own face, you have to look in a mirror. Similarly, you must look inside yourself to know your own faults. If you neglect to examine your own mind, you could easily think a fault is a good quality. This is disastrous for your Dharma practice as well as for your personal relationships.

  270.You should eliminate in yourself

  those faults that the wise always decry in others.

  And to the best of your ability,

  eliminate them in others as well.

  (18) Be conscientious about the traits that the buddhas and bodhisattvas renounce. Be familiar with these faults in yourself and counteract them. When it can benefit others, speak about your faults to others as a way of encouraging them to identify and counteract these faults in themselves.

  In general, it is hard to find people who regularly speak of others’ good qualities. To the contrary, when someone has a small fault, people are quick to jump on him and talk at length about it. You may become a great pundit due to study, contemplation, and meditation, but if you have a fault in another area, that fault will outshine all your qualities in the eyes of others. Be careful and don’t become conceited; many people are on the lookout for faults, and those looking for good qualities are rare.

  271.Do not be angry when others do harm,

  but realize that it is [the effect of] previous karma.

  Without causing any more suffering,

  eliminate your own faults.

  (19) When others harm you, your body, or your possessions, avoid exploding in anger. Instead consider that this is a result of your own previous actions. Giving in to anger will result in more suffering in future lives. Speaking or acting out of anger usually exacerbates the present situation by making communication more contentious.

  Train in four virtuous practices: (a) when insulted, do not retaliate by insulting the other person; (b) when hit, do not hit the other in return; (c) when others are angry with you, do not respond with anger; (d) when others observe your faults, do not react by commenting on theirs. These are four “austerities” that bodhisattvas practice. They are much more effective for transforming the mind than physical austerities that harm the body, and in many ways they are more difficult.

  Though you may receive harm from all directions, recall the reasons to not retaliate. Remember that this situation is the result of your own destructive karma, and that if you want to avoid similar suffering in the future, you must stop creating its causes now. Also reflect that much suffering comes as a result of anger, whereas if you practice fortitude, many benefits will accrue.

  Practicing fortitude does not mean capitulating to the other person or allowing him to continue his harmful behavior. Rather, after calming your mind, think clearly about a constructive way to communicate and then act to resolve the conflict.

  272.Do what benefits others

  without expecting anything in return.

  Endure your suffering alone,

  and share your pleasures with beggars.

  (20) When you assist others, do not expect any repayment in the future, such as the other person praising you, telling others how kind you are, or giving you a gift. Help with compassion and care for others.

  (21) When you experience suffering, bear it yourself without complaining to the people aroun
d you, “It’s so unfair that I have to suffer,” “No one helps me,” or “I’m suffering so much because of the horrible things this other person did.” Instead reflect that you are now able to see the result of the destructive karma you have created. Consider that this karma is now being exhausted and will no longer obscure your mind, and in this way, accept the situation.

  Give to beggars or to anyone who asks for something. This not only makes them happy, but you will also experience continuous happiness in the future as a result of generosity.

  273.Even if you have the excellent conditions

  of a god, do not become inflated with conceit.

  Do not be discouraged

  even by poverty like that of a hungry ghost.

  (22) Even though you may have many marvelous possessions, high social status, and a great following in this life, do not become puffed up with conceit. Dispel your arrogance by recalling that these possessions and circumstances are transient and perish in an instant. You have had hundreds of thousands of better possessions and situations in previous lives, but in a moment they were suddenly gone, and nothing remains of them now. Furthermore, everything you possess came from the kindness and efforts of others, so there is no reason to think you are better than others.

  Conversely, you may find yourself absolutely impoverished, so lacking in normal human necessities such as money, food, drink, shelter, and clothing that you are just like a hungry ghost with nothing at all. Do not become despondent or let the situation adversely affect your mental peace. Understand that these conditions are due to karma you created in previous lives — stealing others’ possessions, being stingy, or not allowing others to access what is rightfully theirs.

  When life goes well, people often abandon their Dharma practice — and when things go badly, they also lose their practice. While it is much better for our practice to be somewhere in between, we cannot always control situations. We should learn to remain emotionally stable no matter the external situation.

  274.For your own sake always speak the truth

  even if it leads to your death

  or the loss of your sovereignty.

  Never speak in any other fashion.

  275.Devote yourself always to the discipline

  of acting in accord with your statements.

  Glorious one, by that you will become

  supremely authoritative for the sake of the world.

  (23) Always be truthful and walk the path of truth. Speak and act truthfully, even if by doing so your life is endangered or you risk losing your power and wealth. Engage in work that is beneficial for sentient beings and never act just for your own sake. Even though lying and deception may give you an advantage in this life, do not give in to behavior that destroys your good character and makes others distrust you.

  Though you may not gain in the short term by being truthful and honest, in the long term you will always profit. Maintaining your integrity will lead to excellent results in future lives. Ultimately, truth always wins, so forge ahead with confidence and engage in practices and actions that benefit others even though doing so may bring you difficulties in the present. While this point is directly relevant to someone in a position of power and leadership, it is meant for us as well. The newspapers are filled with stories of people who lie, cheat, and deceive others. You don’t want to be one of them.

  (24) Be sure to fully carry out everything you have undertaken for the sake of others. In addition, keep the discipline you have promised the Buddha, such as abandoning the ten paths of nonvirtue and maintaining the precepts you have taken. By doing so, you will be trusted by all — people will know you as someone who always means what he says and follows through with what he promises to do.

  276.In all cases you should act

  after first thoroughly examining [the situation].

  By correctly seeing things as they are,

  do not become dependent on others.

  (25) Many of the above verses are part of the source material for the mind teachings (lojong). In brief, before you act, always examine your motivation to ensure you are not influenced by attachment, anger, arrogance, or jealousy. Examine the actions you are about to undertake to see if they are suitable and beneficial or not. Reflect on what to practice and abandon on the path, and act accordingly. Waiting until after you have acted to scrutinize the situation or to check your motivation is not a good idea; prevent mistakes and misdeeds before you do them!

  The great Dharma masters encourage us to make decisions based on reason and our knowledge of the benefits and disadvantages of a particular course of action. Therefore, reflect on these and on the purpose before you act.

  When you are able to assess your situation accurately and examine your own intentions honestly, you won’t have to rely on other people telling you what is right and wrong. A fool must always depend on someone else to know what to do and not do. Cultivate your own wisdom.

  _______________

  30.The commentary specifically says that the maidens took jewels and all the other items needed for their support with them, so it is reasonable to assume that the maidens were of marriageable age, and the king was providing dowries for them. In ancient India, and even in modern India, marriages are arranged and the bride and groom often have little choice in the matter.

  31.In general, people in Asia traditionally approach these stories about bodhisattvas giving away their spouse and children from the viewpoint of the difficulty of separating from those we dearly love and treasure. Overcoming attachment to family is more than most people can imagine, and so they have great respect for bodhisattvas who do not have the slightest worldly attachment to people, possessions, or their bodies.

  In Western cultures, we approach these stories from the perspective of human rights. To us the idea of owning people and then giving them away, especially a woman who has equal rights, is abominable. It connotes slavery, human trafficking, and sexual abuse. As a Westerner, the editor recoils at human rights abuse of all kinds; as a student of anthropology, I separate the point of the story from its cultural overlays and can appreciate it.

  9. The Fruits of Merit and Wisdom

  BENEFITS OF AMASSING THE TWO COLLECTIONS

  Nagarjuna now explains the five common qualities and the twenty-five special qualities that will arise if we engage in amassing the two collections. Knowing these, we’ll know how our practices fit into the overall scheme of the path and will practice with enthusiasm.

  277.Through the Dharma your kingdom will be happy,

  the vast canopy of your fame

  will spread in all directions,

  and ministers will bow to you.

  Five Common Benefits of Amassing the Two Collections

  (1) Respecting and practicing the Dharma causes the kingdom and world to be happier. Government leaders benefit the Dharma by ensuring that the country is run well, which in turn helps people to be able to practice well. When citizens practice well, the Dharma flourishes and famine, civil strife, and corruption decrease. It is evident that when things go wrong in a country, the Dharma cannot remain there.

  Some young Tibetans say that we lost Tibet because we were too absorbed with the Dharma and did not form political relationships with other countries. They then conclude that Dharma practice is pointless. However, we cannot escape experiencing the results of our karma. For that reason, it is important to abstain from destructive actions, purify the ones already created, and engage in constructive actions.

  (2) When your actions are aimed at the Dharma, you will receive endless benefits that come from listening to teachings, contemplating their meaning, and familiarizing yourself with what you have learned. You will be able to spread the Dharma far and wide, and one of many temporal benefits from this is that your fame will spread everywhere, and happiness will reign in your kingdom. Many benefits will also ripen in future lives.

  (3) By practicing well, you will naturally attract a following of good people, among them good ministers who will
serve you and the kingdom well. Although this verse explicitly explains that practicing the Dharma well will benefit a ruler, it is also applicable to us. If we study and practice the Dharma well, we too will gradually attract a circle of disciples and be able to benefit them.

  278.The causes of death are numerous;

  those that sustain life are few,

  and even they can cause death.

  Therefore, always practice the Dharma.

  279.If, in this way, you always practice Dharma,

  the contentment that will arise

  in you and in the world

  will be abundant.

  280.Through the practices you will sleep happily

  and will awaken happily.

  Because your inner nature will be without defect,

  even your dreams will be happy.

  (4) While you currently have a precious human life, extract the essence from the teachings and put it into practice immediately. Extensive study of the Dharma is the first step. Having studied broadly, you will see that the myriad teachings of the Buddha boil down to the three principal aspects of the path — the determination to be free, bodhichitta, and the correct view of reality.

  Keeping death in mind spurs us to practice immediately. We have to work very hard to take care of this body and to stay alive, yet our death is inevitable. Sometimes the things we think extend life actually cause death — our house collapses, we choke on food, or we get in a car accident.

  It is foolish to be complacent and think that we will not die because we are healthy and strong right now. We are constantly aging and approaching death; a small incident can cut our life short at any moment. Therefore, practice with joyous effort now. By practicing with sincerity, we will be free of fear and regret; we will sleep happily without worrying whether people will discover the truth behind our lies, and when we awaken, we will joyfully welcome a new day with appreciation for our opportunity to practice the Dharma and benefit sentient beings.