The Bodhicaryavatara, often translated as The Path of the Bodhisattvas, is one of the most famous texts of the Mahayana, or Great Way. Shantideva composed the text around 700 CE. The author was one of the 84 Mahasiddhas and lived as a Buddhist monk at Nalanda University in India at that time. Beginning in 2014, Thaye Dorje, the 17th Gyalwa Karmapa, began teaching this text chapter by chapter at his public courses, at the Karmapa International Buddhist Institute in New Delhi, India. Karmapa suggested that we publish these teachings in Buddhism Today. This chapter1 follows the first chapter published in Buddhism Today, Issue 42. Karmapa uses the following English translations: “The Way of the Bodhisattva” by Padmakara Translation Group (PTG) and “A guide to the Bodhisattva’s way of life” by Stephen Batchelor.
In Sanskrit, the text is called Bodhicaryavatara. It basically focuses on how to cultivate the inherent quality of bodhicitta. This enlightened nature can be seen vividly in all sentient beings, no matter what kind of condition they are in. Whether we are born as human beings, as animals, or in any other realm of sentient beings, the enlightened inherent nature is always visible, even though it may be obscured by karma or disturbing feelings. Even in the most confusing situations and times, this quality is always visible.
One of the traditional analogies is that of the care and love expressed by someone who is very ferocious and very fierce, mainly due to their karma and disturbing feelings. But no matter how ferocious your temporary condition is, you can still express loving kindness for your own children. So even though the expression may be very limited, those coarse signs of qualities are still always visible.
Just like that, there are so many visible signs that this nature is there and that it does not need to be taught, simply because it is inherent. It is already there as a potential, as a quality. As I said, it is obscured—but the obscuration is not permanent. It is just temporary, temporary meaning that it is always changing, never permanent. Such obscurations have basically concealed the quality of bodhicitta.
It is exactly for that reason that once we have favorable conditions, such as the precious human body and the buddha dharma within our grasp, it is crucial that we apply the methods, such as developing the bodhisattva attitude. Doing this will enhance this inherent bodhicitta and help to remove obscurations, so that, finally, our qualities will become clearer and clearer.
The great bodhisattva Shantideva composed this wonderful teaching. He lived in eighth century India, was a great scholar and was well-known for his compassion, as expressed in his name. Shanti means compassion or peace, and deva is excellence, the highest quality. Throughout his life, as is the case with all great bodhisattvas, he benefitted countless beings through the quality of his compassion and wisdom, and of course through his timeless teachings. These teachings benefitted beings not only in his time and age, but also over the centuries up until now. Whoever has heard, contemplated and practiced his teachings has had great benefit. At the very least, they have had the benefit of establishing a virtuous connection, of planting a virtuous seed in their heart.
One gains confidence that everything in life can be conquered by compassion and loving kindness. I think it is a timeless teaching that really touches all sentient beings, no matter whether they are followers of the Buddha or not. From any cultural background, any region of the world, no matter what, it is a teaching that truly inspires one’s own ability and quality to overcome the various challenges that we face nowadays: from survival to understanding the causes of happiness and unhappiness. This teaching is able to convey in the simplest of ways how to achieve a peaceful and a meaningful life.
Last year, we briefly went through the first chapter, which was about the benefit of bodhicitta: first of all, understanding what it is, then cultivating it so that it gives inspiration. The chapter we will go through this year is known as the chapter of purification. Basically, the whole text has ten chapters.
There is a well-known, famous verse which says, “Give rise to bodhicitta if there is no cultivation (of it, yet). If one has already given rise to it, make sure it never alters. And transcend or further develop this wonderful cultivation of bodhicitta.”
This particular verse of aspiration is a very simple way to summarize Shantideva’s Bodhicaryavatara. The first three chapters basically focus on generating bodhicitta if one has not yet generated it. The next three chapters focus on how to protect it, how to make sure that it does not get damaged. The next three chapters focus on making sure that it develops further, so that one obtains perfect enlightenment. Through these three types of aspirations, one generates and accumulates immense merit, automatically and naturally—even if we just go through it in the form of a study course. Finally, the tenth chapter is a way to dedicate this merit towards all sentient beings.
The second chapter, which we will go through this time, basically focuses on giving rise to, or generating bodhicitta. When we attend a teaching, or an initiation, or any kind of buddha dharma event, it is most important that the mindset of the listener and the mindset of the deliverer, the teacher, are correct, unless we are completely new to it and we are coming there to discover out of curiosity. But if we are familiar with dharma, it is very important that both have proper mindsets. This is not very difficult to understand. We simply need to generate a positive intention. We wish that through receiving the teachings, “May I benefit all sentient beings by listening, by contemplating and by means of application—if not now, then later.” One should have that kind of intention at least. If one has it, then it is already a very good condition, a good atmosphere. The one who delivers the buddha dharma must also have the same intention: teaching it for a good cause, for the benefit of all sentient beings—if not now then later. With no pressure of course. At least to have a proper mindset is very important. Otherwise it can really waste the time, the opportunity. These teachings were not composed out of boredom or out of just having too much time on one’s hands. In fact, they were really composed from a great understanding, a great direct experience of bodhicitta.
The teachings are a pure reflection and if we just don’t respect them, it is a great loss. It’s a waste and a great loss for ourselves and for others as well. Because if we have wasted this opportunity, each of us, we all have a responsibility towards others as well. So we must have a proper mindset. As always, at the end we dedicate our merit. These are very simple methods to accumulate great amounts of positive karma in a very short time. Therefore, the dedication is also very important. So the beginning is very virtuous, as is the middle section and the conclusion, and that happens by simply paying full attention.
Offerings
The chapter of purification begins with the section of offering. We begin with the most beautiful part, focusing on accumulating merit. It is said that without merit it is impossible for us to have this positive condition. Even to experience a moment of peace, of quietness that has nothing to with spirituality, is a direct result of merit. Therefore, it is important for us to learn the method of accumulating merit in the most profound way, which is the way of the Bodhisattvas. Thus a simple accumulation of merit becomes something amazing.
I am sure you all have various translations of the root text. If you have different copies, this is good, so you can compare the meanings. Now in PTG, it begins with:
Verse 1
To the Buddhas, those thus gone,
And to the sacred Dharma, spotless and supremely rare,
And to the Buddha’s offspring, oceans of good qualities,
That I might gain this precious attitude, I make a perfect offering.
There are various ways of making offerings, depending on what is possible. Sometimes we may be able to offer material things. Sometimes we may not. These great bodhisattvas have made it easy for all sentient beings, so that any one of us can engage in this practice of offering. Here it begins with the offering of objects that belong to us, that have an owner, like a candle or a flower. Other things do not necessarily belong to anyone but are simply there. You can also offer these to accumulate merit.
“To the Buddhas, those thus gone, as well as the Dharma and the Buddha’s offspring,” those words are basically describing the Buddha, dharma and sangha; the refuge. Because to whom do you offer? This is very important. Of course we can offer to sentient beings, to those who are in need, and that will also accumulate immense merit—actually timeless merit. But to begin with it is very important that we offer things to that which brings inspiration and courage. If you offer to someone like Buddha, we know that the merit, the return is unfailing. Because right now, we are in need of a lot of merit, not just a little. We need tons of merit, immeasurable merit. So we begin where it is very inspiring for us. If you think of the qualities of the Buddha, dharma and sangha, particularly the sangha of the realized bodhisattvas, then the accumulation of merit is unfailing; it is flawless.
When we meditate, we imagine not just one buddha, but countless buddhas of past, present and future. A buddha of the “past” from our present point of view, would be Buddha Kashyapa. A buddha of the present is Buddha Shakyamuni. Buddha Maitreya and so on are buddhas of the future. It is just according to our current perspective that we see them as past, present and future. Basically, enlightened beings who have truly understood the nature of karma, disturbing feelings and habitual patterns, and have seen the truth directly, not just in theory, they have obtained the complete realization of the state of one’s inherent nature, bodhicitta, which is unaltered, unobscured by karma and disturbing feelings. It is the full realization.
The dharma is basically the path itself, as well as the result. Both are known as the precious buddha dharma, because both of them represent the very way to understand the true nature of consciousness, or bodhicitta—as completely liberated, enlightened, and therefore truly free of grasping or attachment. When we take refuge in the dharma it is often explained in a few terms: the state of the absolute, or the phenomenon that is free of attachment. The path itself guides all of us and helps us towards freeing ourselves from attachment. Then the result of completing this path is the buddha dharma.
Thirdly there is the sangha, the realized bodhisattvas, which means that the sangha in this context refers not just to beings who carry the bodhisattva name, but to those who have actually realized the qualities of a bodhisattva. They have taken the path, have attained the results and are on their way to reach the state of perfect enlightenment. In short, this verse basically says: to these I offer my body, speech and mind, in order to accumulate merit.
What follows after that is quite plain: it talks about the various stages of offering. The next few verses are all about offering things that belong to someone or belong to myself, things that I can actually offer. Traditionally it is said that from the belongings that we own, we should keep one part for ourselves, in order to sustain ourselves, in order to live. But as for the other two parts, normally it is considered noble and virtuous to offer them to the buddhas and bodhisattvas. That could be as simple as an offering of water, lamps or incense.
That is why it begins here by saying:
Verse 2
I offer every fruit and flower,
Every kind of healing draft,
And all the precious gems the world contains,
With all pure waters of refreshment;
It is pretty plain and simple to understand when it comes to saying fruit or flower. So to begin with, we try to offer all of these—however much we can.
It continues:
Verse 3
Every mountain wrought of precious jewels,
All sweet and lonely forest groves,
The trees of paradise adorned with blossom,
Trees with branches bowed with perfect fruit.
Verse 4
The perfumed fragrance of divine and other realms.
All incense, wishing trees, and trees of gems,
All crops that grow without the tiller’s care.
And every sumptuous object worthy to be offered.
Verse 5
Lakes and meres adorned with lotuses,
Delightful with the sweet-voiced cries of waterbirds,
And everything unclaimed and free
Extending to the margins of the boundless sky.
Verse 6
I hold them all before my mind, and to the mighty Sage, the greatest of our kind,
And to his heirs, I make a perfect offering.
Sublime recipients, compassionate lords,
O think of me with love; accept these gifts of mine!
Verse 7
For, destitute of merit, I am very poor,
I have no other wealth. And so protectors,
You whose wise intentions are for others’ good,
In your great power, receive them for my sake.
Unlike ordinary beings, buddhas and bodhisattvas no longer have an actual need for offerings. They have acquired the most precious thing ever, true liberation, so therefore there is no more need of anything else. In terms of the realized bodhisattvas, there may be some things that we might offer. But besides that, mere objects or worldly offerings are not really needed at all.
We make these offerings to them only as a way of accumulating merit. Buddhas would often receive such offerings not for their own benefit but for the benefit of others. That is why there are many cases where Buddha accepted something as simple as a handful of earth, or a handful of beans. He had no need for such things, but simply by accepting them, it automatically generates merit for the person offering. In turn, the one who had offered the handful of mud later became known as the great emperor Ashoka. There are many such stories. Even Buddha Shakyamuni himself, prior to his enlightenment, during one of his previous lives offered seven beans, and as a result in one of his later rebirths, he became one of the greatest rulers on earth.
For the sake of all sentient beings, the Buddha would receive such offerings. When it says, “I am very poor” it means that the offering might be very simple, but not truly poor. If one knows to whom to offer and how to offer, of course one is already very rich in terms of attitude. If we are able to follow these examples—at least simply imitating them to begin—then we will share an equal amount of merit.
Verse 8
Enlightened ones and all your Bodhisattva heirs,
I offer you my body throughout all my lives.
Supreme courageous ones accept me totally.
For with devotion, I will be your slave.
Of course, this is very poetic, I suppose (laughs). Otherwise it could be frowned upon. The offering of your body in a spiritual context, if you listen to it carefully, makes a lot of sense. Otherwise, if you listen with emotions and in a worldly way, it could sound very wrong. Offering one’s body to the buddhas and bodhisattvas is basically a direct translation of developing proper conduct.
Of course, the buddhas have no use for our physical body if we offer it to them. But if we think that we want to use our physical existence for the benefit of sentient beings to the fullest extent, then it really does make a lot of sense. That is how we should understand this particular verse—it should not be misunderstood at all. It is a way of saying, “I offer my body to the enlightened beings.” Enlightened should not be understood in a poetic sense, as in “out of darkness,” but simply from the darkness of karma and disturbing feelings. “Through my offering I will thus follow the same conduct as the enlightened ones.” Basically, it is a way to protect ourselves from wasting this precious human existence.
Verse 9
For if you will accept me, I will be
Undaunted by Samsara and will act for beings’ sake.
I’ll leave behind the evils of my past
And ever after turn my face from them.
Maybe the translation sounds very religious, but the meaning is there, to the point. Basically by following this proper conduct, automatically one disengages from any kind of conduct which is harmful to oneself or to others.
Verse 10
A bathing chamber excellently fragrant,
With even floors of crystal, radiant and clear,
And graceful pillars shimmering with gems,
All hung about with gleaming canopies of pearls.
Verse 11
There the blissful Buddhas and their heirs,
I’ll bathe with many a precious vase—
Abrim with water, fragrant and delightful,
All to frequent strains of melody and song.
From here on, the text continues with what is known as the offering through the ability of our mind. Earlier, we had the offerings of what we could actually utilize from our own body, speech and mind, mainly that of the body. Here it focuses on the aspect of offerings that we can offer through the ability of our mind. So, by means of meditation, by means of a clear mind, we offer once again to buddhas and bodhisattvas the very best of the best. Nowadays we have very luxurious shower enclosures with sophisticated water pressure systems and so on. We can offer such things as well.
Through the ability of our mind we visualize bathing chambers in front of us. In terms of their size they are timeless, immeasurable, meaning that they could appear in front of us in a full frame, but nevertheless they are immeasurable. The whole universe could fit in. By making these offerings in our minds, we accumulate a great amount of merit as well, to reach that state of a perfectly enlightened being. If you read the commentary, every aspect is there in full detail.
If you ask yourself, “Actually why do I go through all of these various details, so that I accumulate immense merit?” The answer is that as a result, when you have reached an enlightened state, then all obstacles can be conquered. You have full control, everything bends to your will in a positive way, simply, without challenge.
These things may look as if they are very cumbersome, complicated, too elaborate and so on, maybe unnecessary. But actually this has the ability to calm the mind. In terms of the direct benefit for ourselves right now as beginners, it helps to calm the mind, to have clarity in the mind. Of course, when we think of such offerings, there is an automatic soothing experience.
Therefore, we meditate on such wondrous and beautiful bathing chambers made of crystal. This is not just ordinary crystal, but the five different types of precious jewels, such as diamonds, sapphires, emeralds and so on. And these are not just the ordinary varieties of such jewels, but of the purest, most supreme varieties of the gods, of the nagas and so on. Then it goes on to say “with such crystals and radiant floors as well as graceful pillars.” We can think in our own individual way of what we consider beautiful. There are certain styles and visualizations that we might not consider appealing to ourselves. In this case, there is no real limit or restriction. Whatever we think is beautiful, whatever we think is appropriate, we offer that!
In terms of the style, most of the commentaries that we have in Tibetan often have a lot of Tibetan influence. So when we visualize the style of the bathing chamber and so on, it is very much Tibetan architecture, in terms of the canopies, pillars, etc. Maybe that is appealing to everyone. But one does not necessarily have to restrict oneself to that. Instead, one can think of various beautiful forms. In the West, you also have various styles – well, these days you have a very simple and modern style of design in terms of architecture and interiors. In the past, I think you also had very elaborate styles, and you can meditate on those as well. Similarly, in India we find various types of designs.
We do not meditate on only one bathing chamber, but on countless ones just like in the Samantabhadra Aspiration Prayer: First we focus on one particular object, in this case the bathing chamber. We focus on its quality, its vastness, on all its details. Then we multiply that into countless chambers, so that we are able to host countless buddhas and bodhisattvas. When it says “the blissful buddhas,” it is not just one or two, but countless buddhas and bodhisattvas. We bathe all of them in the most soothing water.
The descriptions of these waters refer to eight different qualities: It is soothing. If you drink it, it is delicious. It is cooling in summer. It is fragrant, and so on. With such precious water we bathe them, to the accompaniment of melodies and songs. So, at the same time we meditate that there are offerings of tunes, melodies, and songs praising the qualities of the buddhas and the bodhisattvas.
Verse 12
With cloths of unexampled quality,
With spotless, perfumed towels I will dry them
And offer splendid scented clothes,
Well-dyed and of surpassing excellence.
Verse 13
With different garments, light and supple,
And a hundred beautiful adornments,
I will grace sublime Samantabhadra, Manjugosha,
Avalokesvara and their kin.
Bathing is, of course, a worldly matter. Here, however, we are transforming worldly customs into something very virtuous by offering them to the buddhas and bodhisattvas. Similarly, we do the same by offering the most precious clothes to the supreme emanation of the nirmanakaya, such as Buddha Shakyamuni. We offer them appropriate clothes; such as robes that are characterized by unsurpassable qualities, which is why it says ‘perfumed’ and so on. We meditate that we offer these not only to one buddha, but to countless, innumerable buddhas, to oceans of buddhas. We also make these offerings to buddhas who are represented in the joy state (Skt. sambhogakaya), such as Diamond Holder (Skt. Vajradhara). To these again we offer appropriate clothes, adornments, crowns, and all of the attributes and ornaments of a universal monarch.
Similarly, to the bodhisattvas who represent themselves in completely ordained forms, we make the appropriate offerings. And to those who represent themselves as lay persons, we offer to them accordingly as well.
Samantabhadra, Manjugosha and so on—they are summarized by saying “and to their kin.” We can continue by focusing on the eight bodhisattvas, but not limit our offerings to just those, but make offerings to countless realized bodhisattvas.
Verse 14
And with a sumptuous fragrance which
Pervades a thousand million worlds,
I will anoint the bodies of the mighty Sages,
Gleaming bright like burnished gold refined and cleansed.
Basically we are offering sight, sound, taste, touch and so on. Here it talks about scents—and again it is about unsurpassable scents, in a good way. There can also be unsurpassable scents in a bad way (laughs). I believe that probably nowadays the offering of such fragrances might not exist, but in the past one of the rarest scents could actually really calm down one’s emotions, calm down one’s anger, calm down one’s confusions and disturbing experiences. There were scents or perfumes with such quality. Here it says that such qualities could basically spread to countless worlds. Again, one offers countless numbers of them to the buddhas and bodhisattvas.
Verse 15
I place before the mighty Sages, perfect objects of my worship,
Glorious flowers like the lotus and the mandarava,
The utpala, and other fragrant blossoms,
Worked and twined in lovely scented garlands.
That is pretty simple to understand. The mandarava and the utpala, I heard that nowadays on our good green earth we have fewer and fewer of these lotuses. They are types of flowers which existed in the past. There were lotuses or utpalas with a hundred petals or a thousand petals and so on. What we have nowadays are lotuses that resemble them, flowers like the water lily. Often such flowers are so rare and so precious that they are considered fit for beings with the greatest merit, like that of the gods.
Verse 16
I will offer swelling clouds of frankincense
Whose ambient perfume ravishes the mind.
And various foods and every kind of drink,
All delicacies worthy of the gods.
Verse 17
I will offer precious lamps,
Arranged in rows on lotuses of gold,
A carpet of sweet flowers scattering
Upon the level, incense-sprinkled ground.
Offerings of incense, offerings of delicacies, foods, light or lamps —I think by now it is understood that in terms of qualities it has to be the very best that we can capture with our mind. We use the ability of our mind to make these offerings. Of course, there is no way of measuring it, but nevertheless, we offer whatever we can imagine.
Verse 18
To those whose very nature is compassion,
I will give vast palaces, resounding with fair praise,
All decked with precious pearls and beauteous pendant gems,
Gleaming jewels that deck the vastness of space.
Verse 19
Fair and precious parasols adorned with golden shafts,
All bordered round with hems of precious jewels,
Upright, well-proportioned, pleasing to the eye.
Again, all this I give to all the Buddhas.
Verse 20
May a host of other offerings,
And clouds of ravishing sweet melody
That solaces the pain of living beings
Arise and constantly abide.
Verse 21
May rains of flowers and every precious gem
Fall down in an unceasing stream
Upon the Jewels of Sacred Dharma,
Images and all supports for offering.
Verse 22 (PTG)
Just as Manjugosha and the like
Made offerings to all the Conquerors,
I do likewise to all the Buddhas our protectors
And to all their Bodhisattva children.
Verse 23
To these vast oceans of good qualities
I offer praise, a sea of airs and harmonies.
May clouds of tuneful praise
Ascend unceasingly before them.
In the same way, we make offerings to the various representations of enlightened beings, such as images or statues; and we meditate that we make the offering not only for this moment, but in a timeless way. We also ask the buddhas and bodhisattvas to remain not for a limited time, but infinitely. “For as long as there are sentient beings, may your presence always be there.” We make these offerings to generate infinite merit. This is the way previous bodhisattvas, previous buddhas practiced. That is why it says, “Just like Manjugosha, in the same way I offer to the conquerors,” meaning the buddhas who have conquered Mara2.
Verse 24
To Buddhas of the past, the present and all future time,
And to the Dharma and Sublime Assembly,
With bodies many as the grains of dust
Upon the earth, I will prostrate and bow.
Verse 25
To shrines and all supports Of bodhicitta I bow down.
To abbots who transmit the vows, to every learned master,
And to all sublime practitioners of Dharma.
Verse 26
Until the essence of enlightenment is reached, I go for refuge to the Buddhas.
Also I take refuge in the Dharma
And in all the host of Bodhisattvas.
Now comes the part where we take refuge in the Buddha, Dharma and Sangha,
Verse 27
To perfect Buddhas and to Bodhisattvas,
In all directions where they may reside,
To they who are the sovereigns of great mercy,
I press my palms together, wishing thus:
Verse 28
In this and all my other lives,
While turning in rounds without beginning,
Blindly I have brought forth evil
And incited others to commit the same.
Verse 29
Deceived and overcome by my ignorance,
I have taken pleasure in such sin,
And seeing now the blame of it,
O great protectors, I confess it earnestly!
Verse 30
Whatever I have done against the Triple Gem,3
Against my parents, teachers, and the rest,
Through the force of my defilements
In my body, speech and mind,
Verse 31
All the evil I, a sinner, have committed,
All the wicked deeds that cling to me,
The frightful things that I contrived,
I openly declare to you, the teachers of the world.
Verse 32
It may be that my death will come to me
Before my evil has been cleansed.
How then can I be freed from it?
I pray you, quickly grant me your protection!
It is a very traditional description of taking refuge, particularly during the time when the dharma was flourishing during the eighth century. Probably, with this translation, one might think that it is too religious. So that is why I am saying it is very traditional. It is not that the dharma has to adapt, but it is taught according to different times, according to different cultures. It always has to adapt to that kind of mentality.
Nowadays we have a modern mentality, so therefore if the teaching does not adapt to it, we do not feel comfortable with it. If the dharma had been taught then the way it is taught now, this might have caused some confusion. It is important that we understand that this is how it was taught then. One should not accumulate any kind of unnecessary karma by questioning these translations.
No matter how traditionally the taking of refuge is presented here, with the purification, looking at karma, and particularly the buddha dharma, it still has great weight. It is something that we should not disregard. We should examine it carefully, and then we can translate it into a way that is understandable to our mentality.
To begin, we take refuge in the Buddha, Dharma and Sangha. For the purification which comes afterwards, we need these as a kind of “supreme witness.” They give us the trust we need to openly discuss mistakes we have made. It is a way of opening up, rather than confessing something that we may think we have committed, which would include a sense of guilt and shamefulness. Actually, it is something quite different from that.
First of all, one must understand the following, which is explained here in a very traditional manner. It says, “While turning in rounds without beginning, blindly I have brought forth evil, and then incited others to commit the same,” and then similarly, “Deceived and overcome by my ignorance, I have taken pleasure in such.”
That sounds very traditional. But personally, I feel that the negativities are actually generated without knowing. Therefore, they are not truly intentional, because if they were intentional, then maybe we could use certain words like evil or sin to describe them. But I think negativities are often accumulated unintentionally, through what is described in Tibetan as marigpa, which basically means “not knowing.” Often these negative karmas are accumulated simply because of a lack of experience, a lack of awareness.
When one has committed negativities over and over again, it becomes a habit first of all, so that lack of experience begins to aggregate and becomes bigger and bigger. It almost seems as if this would be my nature, my inseparable nature. Then there is a lot of confusion. It could lead to a point where one thinks that one has intentionally accumulated negative karmas or negative thoughts. If we are able to understand it like that, it might help us to understand better.
But whatever we have accumulated in terms of karma, it is such that it is unfailing again. Whatever we have accumulated, if it is not countered with the right remedies, then the result is inevitable. That is why the first way of applying the remedy is to openly share. Of course, it is difficult to open up just like that, randomly, to a stranger. It is very difficult. Therefore, it begins with sharing this experience to none other than the unfailing witnesses, the buddhas and bodhisattvas. In front of them, we can “confess” the various negativities.
When we take refuge, it is often done because there is something to escape from, there is a sense or urgency for a protection. That is why it is called refuge, in Tibetan skyabs su ‘gro, going for sanctuary or protection. There is an obvious sense of protection—in terms of taking refuge in the Buddha, Dharma and Sangha, automatically there is a blessing, which can help in a worldly way to protect oneself from various obstacles, that’s for sure.
But if we ask ourselves, “Is that everything?,” then the answer is, “Most likely not.” There is something more to fear, there is an urgency, a need for a greater protection than just from the outer fears, the fears that come from the outside. Rather, it is about fears that one needs to protect oneself from within. As we dive deeper into the practice of refuge, we must also look at it in that way, particularly in terms of the meaning of protection.
Question: Thank you for your teachings. My question concerns offerings. What about offering of positive emotions— can we offer love, happiness as well? These feelings are very pleasant.
Answer: This is a very good question. In that context, not only can we offer positive emotions. Actually I have a little challenge in understanding exactly what the word emotion means, if it relates to the word nyon mongs in Tibetan. This is something that I have to study, and you all should study it as well.
But beside that: We can offer positive experiences, something that makes us laugh or something that is pleasant. We can offer all of that of course—but not only that. We can even offer our afflictive emotions, such as our anger or pride. All of that we can also offer. When we use the term offering, naturally it makes us think of offering something that is pleasing to us. We think, “If it is pleasing to me it should be pleasing to them. Because I have a sense of respect and gratitude, therefore I have to offer something that is profound, pleasant and so on.” But the buddhas, as I said, they have no real need of such things. They will only accept it if it benefits the offerer. So therefore we can offer our negative emotions as well. We can offer our hatred, our anger and so on. We simply offer it, of course with the understanding that it is a way of letting go of such afflictive emotions. And if you do it that way, Buddha will actually receive it. That’s the thing.
Question: And it is not harmful?
Answer: No, it is not harmful. It will not harm them, first of all. And it will not harm us.
Question: Karmapa, thank you for the teachings. I have two questions in one: Are you enlightened? The reason why I ask is this: Yesterday I met you for the first time. I never met the 16th Karmapa but everybody said that he was definitely enlightened, so you must be enlightened, too. You must be a buddha. Or if you are not a buddha, you must be a bodhisattva on a very high level. And so the next question is: Why does a buddha or a bodhisattva have to learn the things that you are learning in this life, and which he already learned in his last life—or can you remember the teachings of your past lives?
Answer: The answer is to both questions. Personally, from my own experience, I think perfect enlightenment is definitely a long way. It is not to discourage ourselves for sure. I am not saying it with that intention, but to be realistic. Because the reaching of enlightenment in general and then perfect enlightenment is truly a long way, considering the challenges we have. That does not mean it is hopeless. We have the means, our consciousness is intact, we have the most wonderful of opportunities in terms of practicing the dharma and being able to share and exchange this wonderful teaching. So, therefore there is a lot of hope for sure. It is a long way, but not that hard, not that impossible. But is it long? It is long. So that is the way I feel also about myself. To reach that state, it is definitely a long way.
But do I remember anything from the past? Do I remember things maybe, that come to me much easier than in regular circumstances? Yes, there are many things like that. Starting from very small, there were many experiences like that for sure. But in this case, I must say that if there is a lack of practice in everyday life, it does obscure whatever quality or insight you have. Therefore, I see the importance of focusing on practice as very, very crucial. The more you are able to give time in meditation, practice, particularly application—application meaning whatever you have listened to or studied first, on top of it whatever you have meditated on formally, all of this finally has to be applied in daily life. If not, then the practice becomes separate from one’s life. So, therefore it is the application that somehow makes the practice a part of one’s life—or the other way round.
Application may be in terms of applying the littlest bit of patience in areas where one might have had difficulty in applying it in the past. Things like that really help to gain a quality, and whatever quality one has gained already, if it has been obscured, to cleanse it, to purify it. Since you have had a very constructive and good question, I thought maybe I should come out with a similar one in terms of my answer.
Now we shall dedicate our merit, so that whatever merit we have accumulated does not go to waste or leak. The End.
