GETTING TO KNOW US

-About the TCC
-Thubten J. Norbu
-Our mission
-Getting Involved
-Gift Shop
-Map to TCC
-Pets at the TCC 

THE TCC GROUNDS

-Jangchub Chorten
-Kalachakra Stupa
-Chamtse Ling
-Retreat Cottages
-Grounds stroll

EVENTS -PAST & FUTURE

-Event Schedule
-Kalachakra 1999
-HHDL's 1996 Visit
-Medicine Buddha Mandala
-Dorgyka Fire Puja
-Event Scrapbooks

TEACHINGS & SPEECHES

-Norbu's 1996 Speech to HHDL
-HHDL'S 1996 Teaching
-Aspirational Bodichitta 1996
-Heart Sutra

Tibetan Refugees

Important Links

Days Four through Six: The teachings Every morning at seven o'clock during these three days, the Lamas performed the sadhana of the Mandala of the Mind. The Dalai Lama continued each day with teachings intended to prepare the students for the initiation itself. The tent became noticeably fuller on these days, as the incorporation of the students into the Kalachakra proceedings was begun in earnest. Booklets were passed out containing the preparatory text chosen for this initiation, the eighth chapter of Shantideva's "A Guide to the Bodhisattva Way of Life," and pencils scratched in the audience as His Holiness commented on each verse. Because of this commentary, these three days contained the most readily understood part of the initiation, although the philosophy itself was very dense. His Holiness's tendency to veer away from the text to relate other information and answer questions made for a lively presentation (although, during portions of the teachings it was possible to find a few people nodding off; even Thupten Jigme Norbu [eldest brother of His Holiness] was chided by The Dalai Lama for dozing.). The following is a detailed overview -- in paraphrase -- of these teachings.

Day Four: Preliminary comments . . . (The audience takes the refuge vows.) H.H. The Dalai Lama: It is more beneficial for people to remain within their own faith than to become Buddhist. It is safer, more reliable, and often more beneficial. Out of the millions of people on earth, there might be a few who have not acquired an interest in their own traditional faith, yet appreciate the need for some spiritual element. They want traditional teachings of some religion. In Tibet, too, there are adherents of many different religions. If your affinity is towards Buddhism, it is important not to criticize your own traditional religion. Just because it is not effective for you doesn't mean that it's ineffective for others. My basis for belief is my conviction based on understanding. When I look at other religions, I feel a profound sense of admiration. They provide fulfillment and inspiration for others. They also reflect the diversity of sentient beings. Also in Buddhism, there is great diversity. There are conflicting philosophies even within Buddhism! The lesson is to appreciate the diversity of mental inclinations. In Buddhism, it is important to cultivate a deeper understanding of the Buddha's teachings. Practice must be grounded in deep understanding so that we aren't just following a superficial fashion. Also, the Dharma is not just another field of knowledge, it isn't just information. It is meant to be experienced. Otherwise, it is like knowing all about food but never eating it. The purpose of the dharma is to tame one's mind. Also, we should be careful to be sure there is no gap between the teachings and one's own state of mind. A teacher must be aware of this possibility.

A beginner may feel a sense of anxiety or other afflictions. Later, anxiety tends to turn towards pride and arrogance. Mental afflictions are very opportunistic and will arise when not checked. We tend to swing between discouragement and arrogance. It is also important to understand the Buddhist dharma in terms of nirvana. We can think of afflictions as the enemies on the path. Practice should never willfully embrace mental afflictions. However, we can't impose upon the mind; transformation must be brought about through conscious and voluntary change. We can reflect on the pros and cons of the rejection of each affliction. We can also reflect on the lives of enlightened people. Compassion arises out of a thought process, through thinking about others' suffering. The cultivation of positive aspects leads to more spontaneous positive action. There is a gradual change from anger and hatred to gentleness that can be brought about, but it takes years. We can cultivate familiarity with this state through meditation.

An explanation of the basic tenets of Buddhism: H.H. The Dalai Lama: There are two truths, relative and absolute. Our perception doesn't relate absolute truth. In science, the theory of relativity and new findings in physics force us to adopt a new understanding of reality. We must carefully examine if our perceptions are reality. In science, we go beyond appearance and make advancements that way. Madhyamika (or the Middle Way teachings of Nagarjuna) works the same way. Nagarjuna found that characteristics seemingly intrinsic to things and events disappear upon close analysis. This is because things are never causeless, but are caused by something else. Emptiness is this dependent nature. The highest proof of emptiness is dependent existence. There are different levels of understanding of dependent origination; this one is common to all schools. A term doesn't refer to a thing in its own right. Our experience affirms that the thing exists, but it doesn't have independent and objective existence. All things and events are in constant flux at a very subtle level. There is no beginning to this chain of causation.

Our instinct tells us to seek happiness and avoid suffering. Even animals have this instinct, but perhaps only humans can make long-term plans to seek happiness. However, mostly we seek happiness on a sensory level. Even if you lack material facilities you can be happy -- the mental level of pain and pleasure is more acute than the sensory level. There are many causes for the poverty and hunger of an individual. We can always pursue the chain of causation indefinitely. There are two levels of causation. One is that a person can willfully cause events to occur. The other is that there is no agency. Cessation of suffering can only be achieved through the right path. Suffering occurs at a very subtle level, and the first step is to recognize these afflictions. All teachings of the Buddha converge on eliminating these afflictions. Once you understand them, you want to be rid of them. Even if one has no religion, it is possible to ask them what happens when they are very angry. When this anger arises, it undermines one's health and mental well being. Strong attachment and desire for something can also take over the mind. We can recognize this occurrence whether or not we have religious belief.

| page 1 | page 2 | page 3 | page 4 | page 5 |
| back to kalachakra 1999 index | back to main sitemap |