Weekly Teaching – Q&A On Tibetan Buddhism, 11 Sep 2021

With apologies for the slight delay in delivering last Saturday’s lesson summary, the Maha Tare Team is now pleased to provide a summary of Geshe la’s lesson from last Saturday, 11 Sept 2021.

A) THE IMPORTANCE OF FAITH & REFUGE IN THE TRIPLE GEM

The lesson began in a refreshing way, with Geshe la chanting the following words to an interesting tune harking back to the times of Lord Shakyamuni Buddha: –

Buddham Saranam Gachami
Dhammam Saranam Gachami
Sangham Saranam Gachami

Geshe la explained that this is the Pali equivalent of the Refuge Prayer which we often recite before the beginning of any Dharma activity, which incantation represents a commitment to take refuge in the Buddha, His teachings (the Dharma) and the community of monks and nuns (the Sangha). In short, it is a commitment to take refuge in the Triple Gem, these being the objects of refuge that will guide one on the path towards enlightenment.

By way of reminder, the Tibetan verses which we chant in our tradition are as follows: –

Sangye chö dang tsog kyi chog nam la
‘In the Buddha, Dharma, and Sangha’

Jang chub bar du dag ni kyab su chi
‘Until enlightenment I go for refuge.’

Dag gi jin sog gyi pai sönam kyi
‘By the merit of practicing giving and so forth,

Dro la phen chir sangye drub par shog
‘To benefit all sentient beings may I attain Buddhahood’

Geshe la then reminded the class that we are continuing to navigate the 4 Noble Truths, which centre on the theme of suffering and how to cease suffering, and the path that will lead us thereto. Geshe la explained that the Buddha cannot “wash away” any negative karmic seeds that we may have sown in lives past, or lead us by the hand to paradise. Despite the Buddha’s omniscience, His greatest gift to us was His exposition of the ultimate laws of karma, and how one may, by knowing and navigating our lives by reference to those laws, find one’s ways to liberation from the wheel of life and death (and continuous suffering).

Geshe la also outlined that many Buddhist saints have come within our midst, with immense compassion for all of us sentient beings wishing to lead us out of the continuous cycle of suffering. However, to be able to benefit from their blessings, some degree of faith in the laws of karma and the teachings of the Buddha generally, is required, without which one cannot receive the blessings from the enlightened beings (including those in our midst), even if they latter carry such firm intent to bring benefit to us sentient beings.

B) RETURNING TO THE 10 NON VIRTUOUS (AND VIRTUOUS) ACTIONS

THE CONCEPT OF PURIFICATION OF NEGATIVE KARMA

For the above reasons, the Buddha laid down the 10 non virtuous (and virtuous) actions, to let all sentient beings understand the workings of laws of karma, and to practise them, after having had a firm belief in the truth of these laws.

Therefore, when we speak of karmic actions, it is worthwhile remembering the tendency for karma (whether negative or positive) to grow exponentially. Despite that, if one has sown negative seeds, one should not despair or panic because there is a way to purify negative karma which is an important topic that Geshe la wanted to introduce. It is because there is this system of purification that someone with what appears to be heavy karmic transgressions may, where appropriate antidotes are applied, face only light karmic retribution. On the contrary, someone with a light karmic transgression may potentially experience heavy karmic retribution if the right antidote is not applied.

Geshe la took pains to remind the Class that no one comes to this world stainless and perfect. All of us come to this earth with some negative karmic imprints that propel our actions in a certain direction, so we must not despair at this state of affairs. The act of sincerely regretting one’s actions and the observance of precepts especially on merit multiplying days e.g. Vesak Day, is very effective in purification of negative karma. Geshe la went on to explain that there are many meritorious activities that are helpful in the purification of karma. These include the making of offerings to the Triple Gem, the recitation of the names of the 35 Confessional Buddhas (https://en.wikipedia.org/wiki/Thirty-five_Confession_Buddhas) and/or the Vajrasattva 100 Syllable Mantra (http://en.wikipedia.org/wiki/Vajrasattva), and the Chenresig 6 Syllable Mantra (观音六字大明咒) etc. These help us to create merit to counter or purify the negative karmic seeds created in the past. In addition, practices such as the Eight Precepts also go a long way towards purification of negative karma. The taking of vows, even if on temporary occasions, is particularly significant. For instance, taking a vow to be vegetarian for a day for the specific purpose of purification of negative karma, is very effective, but this has to be taken seriously as a commitment.

The efficacy of purification of negative is well documented. In Tibet’s history, there are many people who have practised rigorously and succeeded in purifying their (very negative) karma. Examples include Gelongma Palmo 吉祥比丘尼 (whom Geshe la introduced to us during the lesson on Sat, 31 July 2021) who suffered from leprosy due to negative karmic afflictions from previous lives. Yet, she was able to reach the highest of attainments from Chenresig in her life time after practising the Eight Precepts, which practice in our lineage remains till this day and which can be credited to Gelongma Palma. Another example was Milarepa (http://en.wikipedia.org/wiki/Milarepa) who was not only a black magic practitioner but also committed many heinous acts including murder, but through purification, reached the highest of attainments.

Geshe la therefore reminded everyone of the importance not to feel defeatist or despair, but instead concentrate on purification of negative karma that has not yet ripened, and the key to that would be to generate genuine regret and shame, and confess these transgressions. He explained that whilst no one can act perfectly all the time, taking vows and commitments to do so especially on auspicious days will help us a great deal.

The importance of purification of negative karma, and the consequences of not doing so, can also be illustrated in an interesting parable. The story involves Nagarjuna 龙树菩萨(http://en.wikipedia.org/wiki/Nagarjuna) who lived in South India between circa 150AD – 250AD. Nagarjuna had a close friend in King Sushakti, both of them were blessed with longevity. The King had a young son who was unable to succeed the throne due to his father’s longevity, and decided to speak to his mother about his concerns that he would not be able to succeed his father. The prince’s mother explained that the King’s longevity was in some way tied karmically to Nagarjuna (then already recognised as a Buddhist saint) and the King would continue to live so long as Nagarjuna lived. The prince’s mother suggested that if he killed Nagarjuna, he would have a chance to succeed his father. So hearing, the son approached Nagarjuna to complain of his plight, and tried to behead Nagarjuna with a sword. But try as he might, he failed. Nagarjuna explained that he could be killed in this way as he had not created the causes in the past to allow himself to die this way. The compassionate Nagarjuna however explained, that he did have a negative karmic cause arising from having lobbed off an ant’s head with a blade of kusha grass, which negative karma had yet to be fully purified. Nagarjuna invited the prince to kill him in this way. The prince did so, and Nagarjuna died. The Kind also died, and the prince ascended the throne.

The phenomena illustrated by the tales from the time of Nagarjuna can be seen even in modern times. In the 1990s, there was a plane crash. 300 over people onboard. Miraculously, a 4 year old boy was found alive amidst the rubble. That is an illustration of our Buddhist reckoning of karma – he did not create cause that would lead to the effect of being killed in an air crash.

These phenomena explain that whatever we experience in this life, all comes from a cause(s) created in life or lives past. So it is hoped that all of us as students of the Dharma recognise these laws of karma as they play out in our lives. That’s why many doctors find difficulty in answering the perennial question posed by cancer patients – why me? Whilst there is a lot of medical literature and intensive debate on this, there is never quite a clear (or sufficiently conclusive) medical explanation pointing a certain sets of indicia that explain conclusively why certain individual are struck with cancer. By Buddhist reckoning, it is by reason of negative causes created in lives past.

On that note, Geshe la then moved into the 3rd of the 10 non virtuous actions, that of sexual misconduct. Geshe la emphasised that he would tell it as it is, and hoped that all will benefit from it, particularly as this is a very prevalent issue in these modern times.

THE 3RD NON VIRTUOUS ACTION – SEXUAL MISCONDUCT

Sexual misconduct leads to a lot of social problems. For instance, breaking up of marriages, civil unrest in society or even countries going to war with one another (particularly in the past where there were kingdoms and empires fighting over their objects of desire). This is why we need to understand what constitutes sexual misconduct.

Once again, this negative karmic action requires the 4 elements of (i) having an Object to commit such act with, (ii) the Intention to do so, (iii) the Act itself, and finally (iv) the sense of Joy or Satisfaction after the act.

As regards the Object, there are 4 possible ways to transgress. The 1st would be having sexual intercourse with an ineligible object. e.g. a married individual. The 2nd would be with someone within the close or immediate family. The 3rd would be committing the act in a wrong place, such as open places or holy places. The 4th would refer to having the act at the wrong time. e.g. when a woman is pregnant or when menstruating, when an individual is practising a vow of abstaining from any sexual activity such as the Eight Precepts, or during auspicious or holy days.

As regards Intention, it refers to someone who is sobre and compos mentis, rather than intoxicated, or acting out of other reasons like despair or ignorance.

As regards the act, that refers to the act of sexual intercourse.

Finally, the feeling of satisfaction or joy after the act completes the karma of sexual misconduct.

As regards the effects, again it can lead to one’s rebirth in the hells, hungry ghosts or animal realms depending on the intensity of one’s intent. This is no different to the earlier non virtuous actions.

Further, one is likely to be suffer the future plight of having to dwell in a dirty environment or in the slums, and have little ability to get recognition or love from one’s own spouse or family members, with a tendency of one’s own spouse to also stray from the relationship.

One of the reasons why our society has so many problems these days, is because sexual misconduct is very prevalent in modern society.

The final effect is that this tendency or propensity for such (mis)conduct is carried forth into one’s next life. That explains why many people we see in modern society, whilst blessed with good looks, a high position and other successes, continue to have the habit of continuing sexual misconduct despite their stations in life.

Abstinence from sexual misconduct, on the other hand, will include being blessed with many positive conditions such as positive spousal relationships, the potential for birth in the higher realms of the devas, a reduced propensity to stray and crave for improper sexual relationships, and be blessed with a clean environment to live.

Geshe la reiterated however that students should not despair and encouraged students, when time is available, to come to the Centre to take precepts, even if for 24 hours, especially on auspicious days, in order to purify our negative karma. The kind and compassionate Geshe la took pains to remind everyone that no one is perfect, and to keep the importance of purification foremost in our minds.

Geshe la concluded by reminding the class that with the exposition on these 3 non virtuous actions of the body having been completed, we will next focus on the next 4 non virtuous actions committed by way of speech.

May the merits of these teachings benefit sentient beings in all realms of samsara, and may all be well and happy.

The Maha Tare Team