Practical Ethics and Profound Emptiness

by Jampa Tegchok

  Building Buddhist learning centers will bring your country great joy and happiness, and freedom from famine, drought, war, strife, and disease. There will be seasonal rain and crops will grow well. Centuries ago, an Indian scholar became a siddha — a realized practitioner — and through a combination of clairvoyance and reading the Buddha’s scriptures, he examined what virtue would be most beneficial for his country. He found that the best was to build monasteries and enlarge the sangha. In his next life, he was born as a king and built Vikramashila Monastery, a great monastery on par with Nalanda.

  Before Atisha went to Tibet, he worked to prevent many monasteries from deteriorating. Upon arriving in Tibet, he told Dromtonpa that the greatest of all virtues was building monasteries, and as a result Dromtonpa built Radreng Monastery. Je Tsongkhapa built Ganden Monastery and instructed his students to build as many monasteries as possible, which they did. Tsakho Ngawang Drakpa, the student who requested Je Tsongkhapa to teach the “Three Principal Aspects of the Path,” built a hundred monasteries. He called the hundredth and last one “Now I have finished.” Je Tsongkhapa’s other disciples, Jamyang Choje Tashi Palden and Jamchen Choje, founded Drepung Monastery and Sera Monastery respectively. When we consider how many people have benefited directly and indirectly from these learning centers, we understand the usefulness and importance of building monasteries and will want to support those that already exist.

  311.It is preferable not to create Dharma foundations

  that do not inspire an opulent king,

  because even after you die,

  it will not be praised.

  312.With all your resources you should make

  those that, for being so exalted,

  humble and encourage exalted [kings]

  and overwhelm inferior ones.

  As a result of establishing magnificent centers for the Buddhadharma, in this life you will become well known for creating so much virtue. People will speak well of you and you will become a great being, one who possesses significant merit and glory. However, if you are stingy or negligent and make Dharma centers that are uninspiring, you will lose a great opportunity to create merit, and others will criticize you.

  If kings of equal or lower standing become famous through harmful actions, do not consider their deeds worthwhile or admirable, and do not act as they do. The disrepute that comes from such actions will remain after you have died. Instead, use your wealth to build vast foundations for the Three Jewels — monasteries and institutes that are so marvelous that less powerful kings will rejoice upon seeing them and be humbled, thinking they could not construct such things.

  Do not become arrogant after constructing vast and magnificent monasteries, temples, and foundations of Dharma study and practice, thinking that it makes you superior to other kings. Instead think, “May my deeds inspire other kings to construct learning centers and benefit the Dharma.” Likewise, when you see the virtuous actions of kings who are your equals, rejoice and think, “I must do like that.”

  313.Giving up all your possessions,

  powerless, you must go to the next life,

  but all that you used for the Dharma

  precedes you as constructive karma.

  314.All of a previous king’s possessions

  come under the control of his successor,

  so for that previous king

  what use will they be for Dharma, happiness, or fame?

  315.You receive pleasure in this life from enjoying your wealth.

  Pleasure in the next life comes from giving it away.

  What you have wasted by neither enjoying nor giving

  will lead only to suffering — how could it bring happiness?

  The Benefits of Generosity and the Disadvantages of Miserliness

  Do not think that you can be generous later on — that you still have plenty of time before you die. That isn’t true, for none of us know when we will die. Build monasteries, temples, and learning centers quickly, right now. You cannot take any of your wealth with you to the next life, so it’s best to use it for the Dharma and for the benefit of sentient beings while you still have control over it.

  When you die, all the wealth and possessions you leave behind will come under the control of the new king who will enjoy them. At that time they cannot help you in the least. Great wealth is the source of many problems, and by giving it away you will be free from those difficulties. You won’t fear losing your possessions or worry about people stealing them. Nor will you fear fire destroying them or treacherous associates extorting them. If you are generous with your wealth and possessions, you will have the happiness and satisfaction of benefiting sentient beings and creating great merit.

  In addition, generosity is the foundation of your happiness in future lives, whereas hoarding possessions will only lead to the pain of miserliness in this life and the lack of possessions in the future. If you don’t use your wealth to create merit and support the Dharma, what is the use of having it? Your wealth is wasted sitting in the coffers, and you will not be happy now or in the future.

  316.When dying, since you will lose your independence,

  you will be unable to give away [your possessions]

  through ministers who shamelessly cease to value you

  and seek the affection of the new king.

  317.Therefore, while healthy, quickly use all your resources

  to build Dharma sites,

  for you stand in the midst of death’s causes

  like a lamp in the midst of a storm.

  You may think, “Now I am healthy, but when I am extremely ill and on the brink of death, I will give everything away.” This is foolish thinking because when you are about to die you won’t have any control over your wealth. Your ministers won’t listen to you; they will be thinking about your successor and his interests. Even though you may have previously asked your attendants and officials to give your wealth and possessions away after you die, they will ignore your request in order to curry the favor of the new king. So now, while you are in good health and have control over your wealth, give it away to benefit others and to help the Dharma flourish. Do not procrastinate — act now because the conditions that bring about death are many and those that support life are few. Your life is fragile just like a candle in a storm. You will die soon.

  If you don’t use your wealth and possessions for Dharma projects, you will be tortured by clinging and fear at the time of death. When these emotions arise before the final dissolution of the coarse level of mind, they nourish karmic seeds, ripening them and propelling your mindstream into the next life. At this time it is especially important to have a virtuous mind so that seeds of virtuous karma will ripen. A mind filled with clinging and fear of separation from wealth, loved ones, and your body will make death painful and nourish the ripening of seeds of nonvirtuous karma. It is best to prepare your mind now by releasing attachment to possessions and wealth through practicing generosity.

  318.You should also preserve,

  in the manner in which they have been established,

  any other Dharma centers, temples,

  and such initiated by previous kings.

  Maintain Previously Established Dharma Sites

  Maintain and support the centers and foundations for the Three Jewels that were established by previous kings. Continue any arrangement they had for making offerings, and do not let these sites deteriorate. If you are not able to do this, the efforts of the previous kings will be wasted.

  319.They should be attended by those who practice nonviolence,

  who are virtuous in conduct and keep their precepts,

  who are kind to guests, truthful, and tolerant,

  who are not quarrelsome and are always energetic.

  Appoint Suitable Managers

  Once you have established monasteries, temples, and Dharma foundations, you must appoint managers who direct the work that needs to be done, decide the amount of food needed, the topics to be taught, and so on. They ha
ve to guide the community skillfully and estimate material needs accurately.

  Choose qualified managers. Specifically, look for people with the following qualities: they are nonviolent and free of malevolence toward others; they respect virtue and are virtuous in conduct; they are a fully ordained or novice monastic who keeps the precepts well, or are at least a lay disciple with one precept; they are friendly to and take care of people who regularly stay at the temple as well as newcomers who visit occasionally; they are truthful, so that you can trust them; they are skilled, competent, and tolerant so that they can do what the job entails; they are agreeable and easy to get along with; and they are energetic and make a habit of putting effort into virtue.

  320.The blind, sick, and downtrodden,

  the homeless, impoverished, and disabled

  should all, without trouble,

  equally obtain food and drink.

  321.Support in an appropriate manner

  those Dharma practitioners who do not seek aid,

  and even support those who are

  living in the kingdoms of others.

  Help Others Equally and Care for Those Who Aren’t Seeking Anything

  At these Dharma sites, ensure that people are treated equally. Everyone should receive the same amount of food, drink, and attention. It is contrary to the Dharma to be unfair or biased, helping the strong and ignoring the weak. The blind, sick, downtrodden, homeless, impoverished, disabled, and so on — in general anyone experiencing many difficulties or much suffering — should be welcomed and served in the same way as the healthy, rich, and powerful.

  With compassion, provide for monastics and Dharma practitioners who do not expect anything from you. Make offerings to them of food, clothing, and so forth. Also care for those under the dominion of other kings who do not expect anything from you. Allow people who don’t want to stay under your dominion to move to other kingdoms. Don’t insist that they stay if it causes them suffering.

  322.For every Dharma site,

  appoint Dharma teachers who are energetic,

  free of greed, knowledgeable, pious,

  and who will not hinder those [practicing there].

  Appoint Kind and Wise Religious Leaders

  After constructing magnificent Dharma institutions, you need to appoint excellent religious leaders to help the people who study and practice there. Look for people who are not lazy or easily distracted. People who attend the temple will continually ask the teachers many questions about the Dharma, so they must be knowledgeable concerning the Buddha’s teachings and enjoy being with people and teaching them the Dharma. Since devotees will ask for help with personal problems, leaders must feel comfortable discussing such issues without getting emotionally involved. They should also not be disturbed by having to manage offerings made to the sangha.

  Such leaders must be experts in acting in accord with the Dharma. For example, if the sangha is offered cattle or goats, this person knows how to skillfully care for the animals in accordance with the Dharma and should not harm them or treat them roughly.

  323.Appoint as ministers

  policy experts who are pious, polite, and pure,

  devoted, courageous, of good family,

  ethically outstanding, and grateful.

  Appointing Ministers

  Government ministers must be familiar with the various customs of the world and know about the geography, climate, and history of other places. They should be skillful in devising wise policies that suit the kingdom and be able to negotiate and enforce these policies. Other qualities to look for are the ability to cultivate cordial relationships with other kings and their own staff, and the ability to follow the king’s instructions and enact his wishes. They must have good intentions, not carry grudges, and be able to interpret others’ attitudes and actions toward the kingdom. Appoint Dharma practitioners as ministers, as they will act according to Buddhist principles and respect the king. If they are a little afraid of the king, that is fine — just as it is appropriate for children to not only love their parents but also be a little afraid of them.

  Good ministers should be pure in that they do not act in ways that benefit only themselves, and they must have a good relationship with their subordinates. They should be of a good family — people who were raised properly and know how to act in various situations. They must have excellent behavior of body, speech, and mind, show a loving and friendly aspect toward living beings, but also be able to apply an angry aspect — motivated by compassion — when appropriate. Furthermore, they should care about the welfare of others so that they serve both the king and the citizens.

  324.Appoint military advisors who are generous,

  unattached, heroic, and polite,

  who properly use [resources],

  are steadfast, always vigilant, and pious.

  Appointing Generals

  Generals should be extremely generous and unattached to their body and possessions. It is difficult to find people who are completely free of attachment, but at least they must not have strong attachment to their body and possessions. They must do whatever they can to avoid violent confrontation, but they should be brave when the time comes to fight. They should be polite to others, and in particular feel fond of the king.

  Generals must use material and human resources wisely and within reason, and not act recklessly. When there is need, they take what is necessary with moderation and know how to delegate authority. They should be steadfast, having a steady mind that can think clearly, make good decisions, and not fall under the sway of others. They should have firm intelligence and be wise in discerning what is right and wrong. They must be conscientious in body, speech, and mind and behave correctly. On the physical level, that means not taking intoxicants, for example. Somebody having these qualities is a good candidate for the king to appoint as a general.

  325.Appoint as officials elders that behave

  in accord with Dharma and are pure,

  who are skillful and know what to do,

  who are erudite, organized, impartial, and polite.

  Appointing Treasurers and Other Officials

  Treasurers and other officials must have a gentle nature, be friendly to people, and not easily irritated. They should not be rough, but by remembering the great kindness of others in this and previous lives, they should cherish living beings and be more concerned with the welfare of others than their own. Of course it is not easy to find such people, but as much as possible the king should appoint officials with these qualities.

  Officials must have wisdom that discriminates between what is appropriate and inappropriate. When a new situation arises suddenly, they must be able to determine right away the best way to handle it. Being learned and having studied many treatises fosters this ability to think in a flexible way. They must be experts in their area of administration and be well organized, knowing how to set priorities wisely and how to implement policies skillfully.

  It is also important that these officials are conscientious in body, speech, and mind — that they do not have many inappropriate thoughts, speak in unsuitable ways, or act foolishly. They should divide duties and possessions equally without being biased, be fond of the king, and not be reckless with his wealth and possessions. As polite individuals, they fulfill their responsibilities without turmoil or contention. In addition, they should be mature, neither too elderly nor young, inexperienced, and reckless. Of course, do not expect them to be perfect; being human, they will err at times.

  326.Each month listen to their reports

  of all income and expenses.

  Having listened, tell them all that should be done

  for the Dharma sites and so on.

  Once you have appointed ministers, generals, treasurers, and other officials, you need to oversee them — don’t just leave them be as if you had forgotten about them. Meet with them regularly and have them report to you about their duties. See how they are doing, determine if things are running smoothly or if they need
assistance or more direct supervision. After you assess the situation, if needed give them further instructions to carry out their responsibilities. Look over the accounting books, checking on income and expenses to ensure that all is rectified.

  327.If you rule for the sake of Dharma

  and not for fame or out of desire,

  then it will have a most meaningful result —

  otherwise, your rule will be disastrous.

  Nagarjuna says to the king, “I have given you these instructions so that you can rule according to the Dharma, not for the sake of fame or wealth. If you act accordingly, your rule will be fruitful for everyone, and the kingdom will run smoothly, Dharma will flourish, and the citizens will be well. However, running the kingdom for the sake of fame, wealth, power, or your own pleasure will be disastrous, not only now, but in the form of lower rebirths in future lives.”

  GOVERN WITHOUT COMPROMISING DHARMA PRINCIPLES

  328.King, hear how in this world,

  where the one usually destroys the other,

  you can still have both

  the Dharma and a kingdom.

  The king asks, “Many rulers behave in repugnant ways toward each other. They prey upon each other, conquer each other, vandalize each other’s kingdoms, and in that way bring about the destruction of their own kingdom and sometimes lose their lives in the process. Many kings also exploit their populace, ignore their needs, and inflict suffering upon them. How can I govern without compromising my Dharma principles?” In response Nagarjuna tells him it is possible to maintain his rule and his Dharma practice in such a way that they do not conflict with each other — by being generous, kind, and fair.

  The king then queries, “How should I deal with people who harm others by murdering or robbing them? The monarch institutes laws in the land, and usually such people are imprisoned or executed. However, punishing people seems contradictory to the Dharma, yet not doing anything is impractical and won’t work.”