HH Dalai Lama - Commentary on Attitude Training Like the Rays of the Sun, ZNAM I WIEM, SZTUKA WOJENNA, Księgozbiór ...
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A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
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A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
Table of Contents
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ii
A Commentary on
Attitude-Training Like the
Rays of the Sun
- His Holiness the Fourteenth
Dalai Lama
This is the printer-friendly version of:
(
Blo-sbyong nyi-ma'i 'od
)
by Namkapel (
Nam-mkha' dpal
)
His Holiness the Fourteenth Dalai Lama
to an audience with many new arrivals from Tibet
translated by Alexander Berzin
Dharamsala, India, May 9-15, 1985
Full transcript edited by Pauline Yeats and Alexander Berzin
with clarifications indicated in violet between square brackets
Abridged, edited version by Jeremy Russell published originally as
Namkapel. "The Mind-Training Like the Rays of the Sun:
A Commentary by Tenzin Gyatso, His Holiness the 14th Dalai Lama."
Chö-Yang
(Dharamsala, India), vol. 1, no. 1 (spring 1986)
Day One: Introductory Discussion
Setting the Motivation
To differentiate from the non-Buddhists, there is the taking of refuge or safe direction, and to
differentiate from the Hinayana path, there is the taking of the Mahayana refuge. We look to
the Buddha Shakyamuni as our main example of a source of safe direction. The most kind and
compassionate Guru Shakyamuni came to this world 2500 years ago. He enacted the various
deeds of an enlightened person and gave full indications of all the methods of Dharma. The
many followers of the Buddha put them together and followed the practice of the three higher
trainings in ethical discipline, concentration, and discriminating awareness or wisdom. These
methods spread widely in India and were brought to Tibet. There, they flourished during an
earlier and a later period of translation, so that now we have all the well-preserved teachings
of the Buddha and of the upholders of his teachings who followed.
Although it seems I might not have all the qualifications; nevertheless, as a holder of these
teachings of the Buddha and because of my wish to benefit people, my awareness of my
responsibility sometimes gives me great courage; while at other times I have a feeling of
trepidation. But, if I can benefit others, then I try my hardest to practice these teachings and
try to give them to others.
This, of course, all depends on the motivation, the reasons for what we do. In my case,
although I don't have all the great abilities, I try to approach all this in a down-to-earth and
practical manner. Let's take the example of an army. If it is weak, it can't afford to miss an
opportunity to attack; whereas if it is very strong, it can stand back and relax and let an
opportunity slip by. In the same vein, if we have a lot of expensive material things, we don't
A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
1
A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
have to get upset if we lose something. So here, if we compare ourselves to this example, we
have an opportunity. We need to use it.
If we have accumulated a lot of material objects, but don't use them and just hang on to them,
we are considering them very important although they are of no benefit. Take, for example,
things we have inherited from our parents. If they have no practical use now, we need to let
them go. That is the nature of things. Just like the example of hair and nails from our bodies,
we don't hang on to them; we just let them go. Similarly, we need to be very practical and
look at the situation in the world and the actual situation that confronts us, and accord all our
practices and ways of explaining with that. We must not hang on to old customs and outworn
ways that have no practical application to the actual situation now. That is pointless.
Going back to taking safe direction, when we do prostration, reciting the verses is the
prostration of the speech, and remembering the meaning is the prostration of the mind. If we
fold our hands, that is the prostration of the body. I try to follow the tradition of Kunu Lama
Rinpoche and recite verses of prostration and praise to the Buddha Shakyamuni at the
beginning of the teachings.
As the guru has tremendous importance, particularly in tantra, when we take safe direction (go
for refuge), we first say, "I take safe direction from the gurus," then to the Buddha, Dharma,
Sangha. It is not that there is a fourth source of safe direction. The gurus incorporate all the
qualities of the Three Jewels of Refuge.
This is a text for cleansing and training our attitudes (mind-training), called:
Attitude-Training
Like the Rays of the Sun
, by an actual direct disciple of Tsongkhapa: Namka-pelzang,
sometimes called simply Namkapel. I received these teachings from Kyabjey Ling Rinpoche
and also from an Amdo Lama. I've received them several times.
Some people have a very coarse and rough attitude, so that even their parents and friends want
to be apart from them. But we can develop a kind and warm heart, and then gradually we will
see day by day that our good qualities increase and our ability to bring happiness to others
increases also, and of course, we ourselves will be happier. If we're good and kind people,
then all the things that we need in life will come to us. We will eventually be able to gain all
the good qualities and things that we need both on the ultimate level and the relative level. If
we are very coarse and rough people, and always act in a mean way, then we will never get
any of the things that we wish for.
As with physical training, to develop new, different attitudes we need to do various exercises
to train our minds and hearts day by day and month by month over a long period of time with
sustained effort to be able. A good heart and a good mind don't come just by wishing for them,
but from training and building them up. The teachings of the Buddha do not accept a creator.
They say that everything dependently arises. So whatever happens comes about in a rational
and orderly manner, by means of cause and effect. It is not that there is some creator that just
wills things to happen. Everything comes about by causes and circumstances and if we try to
identify the causes, we would have to say that things come from karma. Karma, in turn, comes
about in terms of various people's minds and the various things that they do, particularly how
they benefit or harm others.
The root of all this is whether our minds are tamed or not. If they are untamed, we commit
various destructive actions, and in keeping with those destructive actions, disasters,
unhappiness and so forth come about. If our minds are well tamed, then these things won't
Setting the Motivation
2
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A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
Table of Contents
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i
A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
Table of Contents
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ii
A Commentary on
Attitude-Training Like the
Rays of the Sun
- His Holiness the Fourteenth
Dalai Lama
This is the printer-friendly version of:
(
Blo-sbyong nyi-ma'i 'od
)
by Namkapel (
Nam-mkha' dpal
)
His Holiness the Fourteenth Dalai Lama
to an audience with many new arrivals from Tibet
translated by Alexander Berzin
Dharamsala, India, May 9-15, 1985
Full transcript edited by Pauline Yeats and Alexander Berzin
with clarifications indicated in violet between square brackets
Abridged, edited version by Jeremy Russell published originally as
Namkapel. "The Mind-Training Like the Rays of the Sun:
A Commentary by Tenzin Gyatso, His Holiness the 14th Dalai Lama."
Chö-Yang
(Dharamsala, India), vol. 1, no. 1 (spring 1986)
Day One: Introductory Discussion
Setting the Motivation
To differentiate from the non-Buddhists, there is the taking of refuge or safe direction, and to
differentiate from the Hinayana path, there is the taking of the Mahayana refuge. We look to
the Buddha Shakyamuni as our main example of a source of safe direction. The most kind and
compassionate Guru Shakyamuni came to this world 2500 years ago. He enacted the various
deeds of an enlightened person and gave full indications of all the methods of Dharma. The
many followers of the Buddha put them together and followed the practice of the three higher
trainings in ethical discipline, concentration, and discriminating awareness or wisdom. These
methods spread widely in India and were brought to Tibet. There, they flourished during an
earlier and a later period of translation, so that now we have all the well-preserved teachings
of the Buddha and of the upholders of his teachings who followed.
Although it seems I might not have all the qualifications; nevertheless, as a holder of these
teachings of the Buddha and because of my wish to benefit people, my awareness of my
responsibility sometimes gives me great courage; while at other times I have a feeling of
trepidation. But, if I can benefit others, then I try my hardest to practice these teachings and
try to give them to others.
This, of course, all depends on the motivation, the reasons for what we do. In my case,
although I don't have all the great abilities, I try to approach all this in a down-to-earth and
practical manner. Let's take the example of an army. If it is weak, it can't afford to miss an
opportunity to attack; whereas if it is very strong, it can stand back and relax and let an
opportunity slip by. In the same vein, if we have a lot of expensive material things, we don't
A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
1
A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama
have to get upset if we lose something. So here, if we compare ourselves to this example, we
have an opportunity. We need to use it.
If we have accumulated a lot of material objects, but don't use them and just hang on to them,
we are considering them very important although they are of no benefit. Take, for example,
things we have inherited from our parents. If they have no practical use now, we need to let
them go. That is the nature of things. Just like the example of hair and nails from our bodies,
we don't hang on to them; we just let them go. Similarly, we need to be very practical and
look at the situation in the world and the actual situation that confronts us, and accord all our
practices and ways of explaining with that. We must not hang on to old customs and outworn
ways that have no practical application to the actual situation now. That is pointless.
Going back to taking safe direction, when we do prostration, reciting the verses is the
prostration of the speech, and remembering the meaning is the prostration of the mind. If we
fold our hands, that is the prostration of the body. I try to follow the tradition of Kunu Lama
Rinpoche and recite verses of prostration and praise to the Buddha Shakyamuni at the
beginning of the teachings.
As the guru has tremendous importance, particularly in tantra, when we take safe direction (go
for refuge), we first say, "I take safe direction from the gurus," then to the Buddha, Dharma,
Sangha. It is not that there is a fourth source of safe direction. The gurus incorporate all the
qualities of the Three Jewels of Refuge.
This is a text for cleansing and training our attitudes (mind-training), called:
Attitude-Training
Like the Rays of the Sun
, by an actual direct disciple of Tsongkhapa: Namka-pelzang,
sometimes called simply Namkapel. I received these teachings from Kyabjey Ling Rinpoche
and also from an Amdo Lama. I've received them several times.
Some people have a very coarse and rough attitude, so that even their parents and friends want
to be apart from them. But we can develop a kind and warm heart, and then gradually we will
see day by day that our good qualities increase and our ability to bring happiness to others
increases also, and of course, we ourselves will be happier. If we're good and kind people,
then all the things that we need in life will come to us. We will eventually be able to gain all
the good qualities and things that we need both on the ultimate level and the relative level. If
we are very coarse and rough people, and always act in a mean way, then we will never get
any of the things that we wish for.
As with physical training, to develop new, different attitudes we need to do various exercises
to train our minds and hearts day by day and month by month over a long period of time with
sustained effort to be able. A good heart and a good mind don't come just by wishing for them,
but from training and building them up. The teachings of the Buddha do not accept a creator.
They say that everything dependently arises. So whatever happens comes about in a rational
and orderly manner, by means of cause and effect. It is not that there is some creator that just
wills things to happen. Everything comes about by causes and circumstances and if we try to
identify the causes, we would have to say that things come from karma. Karma, in turn, comes
about in terms of various people's minds and the various things that they do, particularly how
they benefit or harm others.
The root of all this is whether our minds are tamed or not. If they are untamed, we commit
various destructive actions, and in keeping with those destructive actions, disasters,
unhappiness and so forth come about. If our minds are well tamed, then these things won't
Setting the Motivation
2
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