A Personal Note on Pilgrimage from Dilyak Drupon Rinpoche

གཤམ་གྱི་བོད་ཡིག་ལ་གཟིགས། 见以下中文

Dear dharma friends,

When embarking on a pilgrimage to sacred sites, the most important thing is to first understand the reasons and significance behind visiting these holy places—their historical background, the benefits they offer, and how to maintain proper motivation throughout the journey.

Begin by taking refuge and generating bodhicitta, the wish to attain enlightenment for the benefit of all beings. Then, make efforts to accumulate merit and purify obscurations. Finally, conclude the pilgrimage with dedication and aspiration prayers; these steps are essential.

During the pilgrimage, make a personal commitment—such as, “From today onward, I will maintain a five-minute daily meditation practice without interruption.” Carrying this intention throughout your pilgrimage will make the entire journey extraordinarily meaningful and powerful.

Sending heartfelt blessings,
Dilyak Drupon

P.S. This July, 2025, Karmapa Center 16 is organizing for the first time a month-long practice of walking around (“doing kora”) the Boudha Stupa in Kathmandu (Nepal). If you are in Kathmandu and would like to join in this practice, please visit us at Dilyak Monastery (near Boudha Stupa). 

༈ རྣམ་པ་ཚོ་གནས་སྐོར་ལ་ཕེབས་པའི་སྐབས་སུ།  གནས་སྐོར་དུ་འགྲོ་བའི་དགོས་པ་རྒྱུ་མཚན།  གནས་དེ་དག་གི་ཁུངས་ལུང་ལོ་རྒྱུས་དང་ཕན་ཡོན། འགྲོ་སྐབས་ཀུན་སློང་ཁྱེར་ཚུལ་མཁྱེན་དགོས་རྒྱུ་གལ་ཆེ། 

ཐོག་མར་སྐྱབས་འགྲོ་དང་གཞན་ཕན་བྱང་ཆུབ་སེམས་བསྐྱེད་ཀྱི་རྩིས་ཟིན་པ།  བར་དུ་ཚོགས་བསགས་སྒྲིབ་སྦྱང་ལ་འབད་པ།  མཇུག་ཏུ་བསྔོ་བ་སྨོན་ལམ་བཟང་པོའི་མཐར་རྒྱན་པར་བྱ་རྒྱུ་ནི་གལ་ཆེ་བ་ཡིན།

གནས་མཇལ་སྐབས་རང་ཉིད་ནས། དཔེར་ན་དེ་རིང་ནས་བཟུང་ངེས་ཉིན་རེར་སྐར་མ་ལྔ་རེ་མ་ཆགས་པར་སྒོམ་བརྒྱབ་གི་ཡིན་བསམ་པའི་དམ་ཅ་མཁས་ལེན་རེ་ཙམ་བྱེད་ཐུབ་པ་ཡིན་ན་དཔེ་མེད་ཡག་པོ་ཡོད་རེད། 

གུས་དིལ་ཡག་སྒྲུབ་དཔོན་ནས་ཕུལ།

當大家前往聖地朝聖時,最重要的是,應當先了解前往這些聖地的必要性和原因、聖地的歷史緣由與利益,以及在前往時,又該如何持守正確的動機。

首先,要以皈依和為了利他而發起菩提心作為開始;其次,盡力積聚資糧、淨除罪障;最後,則以迴向祈願作為圓滿的結尾,這些非常重要。

在朝聖期間,如果自己能夠立下一些誓願,例如,「從今天開始,我每天一定會不間斷的保持五分鐘禪修練習。」,以這樣決心和誓願朝聖,這是非常善妙殊勝的。

諦雅竹奔 謹啟

Every Ending Is a New Beginning on the Path: Q&A on the 37 Practices

Our series Meditation for All: 37 Practices of a Bodhisattva concluded by reciting Ngulchu Tokmé’s root text, followed by a Q&A sessions with our resident teacher, Acharya Lhakpa Tshering, and how the end of this series also marks a new beginning. 

The (in)equality of beings

One participant asked a question about verse 17 from Ngulchu Tokmé’s text, which reads: 

“Even if someone my equal or lower
Should insult me influenced by pride,
To place them with respect, as if they were a guru,
At the crown of my head is the practice of a bodhisattva.”

Since it is often taught that all beings are equal, the participant wondered how to understand the phrase “someone my equal or lower.” 

Acharya Lhakpa kindly offered the following explanation, inviting us to consider different perspectives. Looking through the lens of ultimate or absolute reality, all beings are indeed equal, as each possesses buddha nature–the very essence of the Tathāgata. However, when looking through the lens of the conventional or relative reality, beings can be seen as equal, lower, or higher in relation to one another. 

Another way to reflect on this is through the teaching of dependent origination. Everything arises in dependence on something else. All phenomena exist in a web of causality or interdependence. This dynamic is evident in everyday life: for example, in a workplace, we have colleagues who are our equals, as well as those who hold positions higher or lower than ours. 

It is this conventional, worldly perspective that Ngulchu Tokmé likely had in mind when writing about “someone my equal or lower.” 

Śāntideva and the Bodhisattvacaryāvatāra

Another participant inquired about the life and teachings of the Indian pandita Śāntideva. During his times as a scholar at Mahāvihāra Nalanda, the ancient monastic university, some fellow monks reportedly said that Śāntideva only achieved three “realizations”: eating, sleeping, and going to the toilet. However, when challenged to teach–an attempt to humiliate him and have him expelled–he shared the verses that later became renowned as the Bodhisattvacaryāvatāra (The Way of the Bodhisattva). 

Acharya Lhakpa kindly offered a brief overview of Śāntideva’s life and liberation story, emphasizing the heart-meaning of this text. Śāntideva himself noted that his work does not present anything new or poetic but simply conveys the words of the Buddha as taught in the sūtras.

Much like Ngulchu Tokmé’s root text, which can be understood as guidance on traveling the heroic path of a bodhisattva, Śāntideva’s teaching centers on bodhicitta—the mind set on awakening. The first three chapters describe how to give rise to the aspiration for awakening, followed by three chapters on maintaining this attitude, and another three on expanding and strengthening bodhicitta. The tenth and final chapter is dedicated to the practice of dedication.

Acharya Lhakpa explained how we might put these teachings into practice:

  • Carefully reflect on the benefits of bodhicitta.
  • Work through our mental afflictions, learning to bring these emotions onto the path 
  • Once we have gained some mastery over our afflictive emotions, we then practice the six perfections, or pāramitās.

At the conclusion of our practice, we dedicate any merit we have accumulated. Simply put, “we share the merit with all sentient beings,” Acharya said. 

The practice of study, contemplation, and meditation

The third and final question concerned the practice of study, contemplation, and meditation. One participant noted that Ngulchu Tokmé emphasizes these practices throughout the text and asked for clarification: What exactly is meant by study, contemplation, and meditation? In particular, how does meditation differ from contemplation, and where does analytical meditation fit within these three?

In response, Acharya summarized the threefold practice as follows:

“We study to understand what was not yet understood, we contemplate to remove doubts, and then we meditate to gain experience, familiarize ourselves with the Dharma, and put it into action to liberate all sentient beings from suffering.”

Acharya further explained the role of analytical meditation, noting that it can be understood as a part of contemplation. Why? Because, together with śamatha (calm-abiding meditation), analytical meditation helps to dispel doubts and clarify understanding.

Moreover, Acharya emphasized that once we have gained certainty through contemplation, it is essential to familiarize ourselves deeply with the wisdom arising from contemplation. In other words, we must internalize the teachings—they need to become an integral part of our being. This internalization is the essence of “meditation”: by putting the teachings into practice and gaining experiential insight, we progress toward realization and, ultimately, enlightenment, for the benefit of all beings.

Deepening our Practice

Following these final remarks, it was noted that our brief discussion of the 37 practices has come to a close, and now it is time to deepen our study and contemplation of the Dharma. In particular, given the importance of meditation, we need to gain more experience through practice to progress on the bodhisattva path toward our ultimate goal: enlightenment for the benefit of all beings.

Therefore, building on this series, we will continue with a new series of Dharma talks and practices inspired by Ngulchu Tokmé’s text, the lives of great masters, and the teachings of the Kagyü lineage—especially the lineage of the Karmapas. You can learn more here about this upcoming series. In this spirit, our Tibetan Language Class will start to focus on colloquial Tibetan and reading basic Dharma discourses.

With this, the current series concluded, and the merit was dedicated.

Moving in the Right Direction – 37 Practices – Session 22

How do we know we are moving in the right direction, moving forward on the path of a bodhisattva? Together with commentary on the last verses, Acharya Lhakpa Tshering offered some general reflections on how to put Ngulchu Tokmé’s instructions in the 37 Practices of a Bodhisattva, into practice. 

Śamatha Without Mental Engagement

Bringing to mind those near to us, as well as those far away, seen and unseen, we began our practice of śamatha by generating the heart of awakening–bodhicitta. Even if all we can do is touch the intention to seek liberation for the benefit of all, there is still great benefit. 

While connecting with this intention, we emphasized gentle attention to the movement of our minds, not mentally engaging our thoughts, following them. By gently bringing our awareness to our body, our breath, or the space around us, we can slow down and start to be present in this moment. Together with our intention, this helps prepare the ground for listening and contemplating the dharma

Reducing Our Self-Fixation

Whether we look from the perspective of the three baskets (Vinaya, Sūtra, and Abhidharma) together with the tree trainings (ethics, concentration, and wisdom), or whether we look through the lens of six pāramitās, the teachings of the buddha all point to the same goal: to remove the fundamental ignorance in our mindstream through giving rise to wisdom. 

This confusion consists of grasping at a self or self-fixation. This is the root of the three poisons (attachment, anger, and ignorance) which, in turn, give rise to 84.000 mental afflictions. For this reason, Acharya explained, the Buddha taught 84.000 dharmas. These can be considered as antidotes to counter each individual mental affliction.  

The last practice Ngulchu Tokmé points to, which is the culmination of all practices, is this ultimate purpose: to free ourselves from conceptualizing the three spheres that lead to self-interest and grasping at a self. 

“What I am trying to say is that the main goal of our practice is to attain the wisdom of selflessness. Whatever practice we engage in, if it helps us reduce our self-fixation, we are moving in the right direction. But if our practice leads to greater self-fixation, we may not be going the right way.” 

Acharya Lhakpa reminded us of something taught by the great kagyü master Gampopa. If we do not practice the dharma in harmony with the dharma, we risk falling into the lower realms. With that reminder, our resident teacher turned to the final verses of Ngulchu Tokmé’s text.

No Coffee Table Dharma

The first of the four concluding verses reads as follows: 

“Following after the speech of the noble ones
And the meaning of what is said in the sutras, tantras, and treatises, 
I have put forth these thirty-seven practices of a bodhisattva 
For those who wish to practice the bodhisattva path.” 
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg) 

This seems very clear: Ngulchu Tokmé points out he did not make these practices up by himself but followed the teachings of Buddha Śākyamuni and the commentaries composed by the great Indian masters. Thus, as Acharya put it, this text is not “coffee table dharma.” 

Ngulchu Tokmé’s text continues with the following verse: 

“Because I am of inferior intellect and little training, 
I do not have any poetic verse to please the learned ones. 
Yet, because I have relied upon the sutras and the noble masters’ speech, 
I believe these practices of a bodhisattva to be without error.”

Acharya explained that in this verse we can see how Ngulchu Tokmé relied upon the direct words of the Buddha and the commentaries of the noble masters, who all taught the same Dharma: how to tame and train the mind. Based on their teachings, Ngulchu Tokmé attempted to put exactly this into writing in these 37 verses, which point to the practice of a bodhisattva. 

Big Vision, Small Steps

Like the previous verse, Ngulchu Tokmé indicates in the next as well that he is aware that his capabilities are fairly limited: 

“Nevertheless, because it is difficult for someone like me with an inferior mind
To fathom the vastness of bodhisattva conduct, 
I pray the holy ones will forgive
All faults, such as contradictions and irrelevancies.” (e)

In his commentary on this verse, Acharya explained that we may sometimes feel confident that we can help all other sentient beings. However, apart from the Buddhas and bodhisattvas, we are far from understanding the interests and mental dispositions of others–let alone those all sentient beings, who are taught to be as limitless as the sky. 

As Acharya continued, he noted that Ngulchu Tokmé recognizes his limitations and writes that he described the practices of a bodhisattva only to the best of his ability. Since it is quite possible that these verses may contain “contradictions” or “irrelevancies,” he humbly asks the Buddhas and bodhisattvas for forgiveness if that is the case.

Like Ngulchu Tokmé, we need to recognize our own limitations. This does not mean we should not have a vast vision or great aspirations. After all, on the path of a bodhisattva, we strive to attain buddhahood for the sake of all sentient beings. However, we need to take small steps. What matters is to get closer and closer, step by step. This is what our practice should be like. 

Practicing Wisdom and Compassion

Ngulchu Tokmé concludes with a dedication prayer and writes: 

“By the virtue of that, may all beings
Through the supreme bodhicitta, both ultimate and relative,
Become like the protector Avalokiteshvara, 
Who does not abide in the extremes of samsara or nirvana.” 

In this verse, Acharya pointed out that Ngulchu Tokmé writes about both ultimate bodhicitta and relative bodhicitta–wisdom and skillful means (or compassion), respectively.

Since the noble Avalokiteśvara possesses both of those qualities, he “does not abide in the extremes of samsara or nirvana.” For this reason, Ngulchu Tokmé prays that this text, and engaging in the practices of a bodhisattva described in these verses, may be the cause for all sentient beings to become just like him.  

Making Progress

At the conclusion of our discussion of this text, it becomes clear that our practices is essentially about cultivating two qualities: wisdom and compassion. In other words, we are encouraged to develop relative bodhicitta (compassion) and ultimate bodhicitta (wisdom). Of course, we may not be able to fully engage in and or realize the results of these practices right away. 

Acharya offered his apologies for any confusion his explanations may have caused, and expressed his sincere wish and prayer that our exploration of Ngulchu Tokmé’s text will support us in making progress on the path of a bodhisattva–slowly, step by step. 

Although we have a question-and-answer session next time, with this prayer we concluded the our reading of the text and dedicated the merit of our practice.

Tibetan Language Class: Basic Dharma Discourses

Would you like to get closer to the heart of the Buddha’s teachings through learning the Tibetan language? Do you wish to deepen your understanding and practice of the Dharma by learning basic conversations and reading in Tibetan?

In our weekly online Tibetan Language Class, we focus on daily conversations and, especially, Dharma discourses. Mirroring our Sunday Meditation for All: Dharma Talks & Practice series, we practice reading and discussing basic Dharma conversations in Tibetan, and explore the art of translating them into our native languages.

  • What: Tibetan Language Class: Basic Dharma Discourses
  • When: Every Sunday, 7:00–8:30 PM Central Time (Chicago, USA)
  • Where: Online on Zoom

You are warmly invited to join our Tibetan Language Class.

Registration and Offerings

Making an offering or donation is optional and is not required to register for our Tibetan Language Class: Basic Dharma Discourses. You can join for free by selecting a ‘free ticket’. If you would like, you can make a donation to support our Stūpa Project or the facilitation of this class. After selecting a ‘free ticket’ or making an offering below, the Zoom link and other practical information will be delivered in a confirmation email.

Learning Together

Some prior knowledge of Tibetan—or a willingness to do some (supported) self-study of the basics, especially the alphabet and pronunciation—is needed to make the class meaningful for you and for all participants.

Recordings will be made available to all participants to review or catch up when you can’t join live. If you have any questions about the class, please email communications@karmapacenter16.org

We look forward to studying, contemplating, and discussing the Dharma together through basic Tibetan discourses, and to deepening our practice on the Dharma path—for the benefit of all.

ཀརྨ་པ་མཁྱེན་ནོ།།

Meditation for All: Dharma Talks & Practice

Inspired by the Kagyü lineage and the lives and teachings of the Karmapas, as well as our recently discussed Ngulchu Tokmé’s classical text, The 37 Practices of a Bodhisattva, we continue our practice under the guidance of Acharya Lhakpa Tshering through meditation and dharma talks. 

Sunday Meditation for All

In each Sunday Meditation for All session, we will practice śamatha (calm-abiding) meditation together and study and contemplate on Dharma topics. We explore how to live in harmony with the instructions of the great Dharma masters to find genuine freedom, happiness, and positive change.

  • What: Meditation for All: Dharma Talks & Practice
  • When: Every Sunday, from 10:30 to 11:30 AM Central Time (Chicago, USA)
  • Where: Online on Zoom and Onsite at KC16

Whether you are new to meditation or an experienced practitioner, familiar with the Dharma or just curious, our Sunday sessions are open to everyone. We hope to support each other in cultivating wisdom and compassion on the path to freedom. 

Please join us onsite at KC16 or online!

Traveling Together

For online access, please register here for the Zoom link. Our sessions will begin at 10:30 am and finish around 11:30 am Central Standard Time (Chicago, US). Can’t join us live or would like to review a session? Please know that we’ll share recordings that you can (re-)view for 21 days on a dedicated resource page.

It’s our great honor and joy to practicing and traveling the path to freedom, loving kindness, and compassion with you and many others around the world, under the guidance of our resident teachers and the blessings of the lineage of the Karmapas. 

Registration and Offerings

Making an offering or donation is optional and is not required to register for our Meditation for All: Dharma Talks & Practice. You can join for free by selecting a ‘free ticket’. If you would like, you can make a donation to support our Stūpa Project or make a teaching offering for Acharya Lhakpa, KC16’s resident teacher, of any amount. After selecting a ‘free ticket’ or making an offering below, the Zoom link and other practical information will be delivered in a confirmation email.

KC16’s Tibetan Language Class: Basic Dharma Discourses

Alongside our Sunday morning Meditation for All dharma talks & practice, we will study and practice basic dharma discourses together with some colloquial conversations, grammar, and the art of translating Tibetan in our weekly Tibetan Language Class. Everyone is welcome to join.

What is the State of My Mind? – 37 Practices – Session 21

As a bodhisattva, it is important to always practice with mindfulness and attentiveness. Verses 34 through 37 of Ngulchu Tokmé’s 37 Practices of a Bodhisattva bring us to the heart of our practice, Acharya Lhakpa Tshering said. Otherwise, we will not be able to achieve our goal: clearing away the suffering of limitless. 

Śamatha Practice and the Intention to Benefit

Buddha Śākyamuni taught that at the beginning of any activity, it is important for us to give rise to the intention to attain the state of buddhahood for the benefit of everyone, near and far, excluding no one. Furthermore, in order to benefit ourselves and others, we need a workable mind. For that reason, the practice of śamatha is vitally important.

When we look around us or watch the news, we may feel we are not able to directly benefit certain individuals or groups.However, we can connect with the aspiration for our practice to be of benefit to them as well. We could think to ourselves, “In the long term, may my practice today be a cause for being able to benefit you as well.” With this thought in mind, we practiced śamatha together. 

Words Like Honey and Flowers

Following our practice of calm-abiding meditation, our resident teacher, Acharya Lhakpa Tshering, continued his commentary on Ngulchu Tokme’s 37 Practices of a Bodhisattva, starting with verse 34: 

“Harsh words disturb the minds of others
And cause bodhisattva activity to diminish. 
Therefore, to abandon harsh words that
Are unpleasant to others is the practice of a bodhisattva.”
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg)

At the heart of the training of a bodhisattva, Acharya reminded us, is to practice for the benefit of others. If we speak harsh words to others, not only will we harm them, but it will also cause our training to weaken or deteriorate. He referred to the noble Nāgārjuna’s advice to his friend, king Surabhibhadra: always speak in a pleasant way, using words that are like honey or flowers. 

Using the example of parents and their children, Acharya also indicated that this does not necessarily mean we never speak harsh words. As taught in the Mahāyāna teachings, if our intention is to benefit the other, and we are confident our action would accomplish that, we can do so. In this way, it is possible that using harsh words could be beneficial. 

Yet, the main point made by Ngulchu Tokmé is to abandon harsh words. Our resident teacher said that we all know from our own experience why this is the case. And Buddha Śākyamuni also taught we could take ourselves as a reference point. In the words of Acharya: 

“Just as you would not wish to be harmed by others, do not harm others. When harsh words are spoken to you, they hurt. Therefore, those who follow the path of compassion–bodhisattvas–avoid using harsh words.” 

Not Losing the Chance to Attain Liberation

As beginner practitioners, we may not be able to act perfectly. Yet, gradually, we learn and get closer to our goal. This also applies to the next verse, 35: 

“When the afflictions are habitual, they are hard to cast away with antidotes. 
Therefore, with mindfulness and attentiveness, wielding the weapon of the antidote,
To crush the mental afflictions, such as attachment, 
When they first arise is the practice of a bodhisattva.”

Due to our habits, it is very difficult if not impossible to abandon the root of all afflictions–grasping at a self. This fundamental form of ignorance, Acharya said, is likened by the great bodhisattva Śāntideva to a king, with the other mental afflictions being similar to ministers and soldiers. Given the great power of a king, it is not easy to defeat him right away. Therefore, we fight with the others first. 

Along the same lines, Dzatrul Ngawang Tenzin Norbu in A Guide to the Thirty-Seven Practices of a Bodhisattva, speaks about defeating enemies–the mental afflictions–using our weapons–the antidotes. While examples of war and fighting are somewhat problematic, the meaning behind them speaks directly to the point, Acharya said: 

“If we lose our sword in battle, we risk losing our life. In the same way, if we lose our mindfulness and attentiveness, we risk losing the opportunity to attain liberation and the state of omniscience. Therefore, bodhisattvas should always be mindful and alert.” 

This is the meaning we should keep in mind. 

Check and Balances

The next verse, 36, points to the very heart of all the preceding practices and reads as follows:

“In short, in whatever you are doing,
To always, with mindfulness and attentiveness, 
Ask yourself, “What is the state of my mind?” 
And accomplish the benefit of others is the practice of a bodhisattva.”

The practices of a bodhisattva, Acharya reminded us, are summarized by the six perfections or pāramitās. With the intention to benefit others, this is what our conduct should be like. In addition, Ngulchu Tokmé points to the necessity of mindfulness and attentiveness. We can see these, Acharya explained, as our checks and balances. Is our intention indeed to benefit others? Do we remember our practice? While the quality of mindfulness is able to recollect the teachings when we forget, attentiveness helps us to prolong or keep this awareness in place. 

Letting Go to Attain Buddhahood For the Benefit of Others

The 37th verse shows the dedication, as a final practice: 

“As to these virtues, accomplished through diligence: 
To dedicate them to enlightenment with the wisdom free of the three spheres
In order to clear away the suffering
Of limitless beings is the practice of a bodhisattva.” 

Bodhisattvas seek to attain buddhahood for the sake of all sentient beings. To this end, we practice the six perfections to accumulate merit and wisdom. As Acharya explained during previous sessions, some of the pāramitās are to gather merit, while others contribute to the gathering of wisdom. In this verse, he explained, Ngulchu Tokmé points again to the wisdom that we need: the wisdom that is free of the three spheres. 

Basically, Acharya taught, this means we need to let go. Illustrating this with the example of generosity, he pointed out how we usually link the notion of ourselves as the agent, our action, and the receiver of our action, together. In this way, he continued, we get bound to self-fixation and conceptualization. This keeps us in the world of suffering. Therefore, we let go of thinking in terms of these three spheres. 

This contributes to accumulating wisdom. Together with the accumulation of merit, this will help us achieve our goal, as taught by Ngulchu Tokmé: “[…] to clear away the suffering of limitless beings.” 

To conclude, we dedicated our merit and Acharya warmly invited everyone to join us again next Sunday to continue our study and practice.

In Harmony With the Dharma – 37 Practices – Session 20

Instead of looking at others or clinging to one of the eight worldly dharmas, what we really should examine is our own minds and clear away all confusion. Practicing in harmony with the dharma is the main point, Acharya Lhakpa Tshering said, of verse 30 through 32 of Ngulchu Tokmé’s 37 Practices of a Bodhisattva. What do these instructions tell us about what to abandon? 

For the Benefit of Those Near and Far

As usual, we begin our session by cultivating or generating the heart of awakening–bodhicitta. We can bring to mind the pain, sorrow, and suffering of those in our immediate surroundings: our friends, family, neighbors, and surrounding community. In addition, we can think of everyone, individuals, groups, and entire nations, who suffer due to natural disasters or human-made conflict. 

We always start our session with the practice of śamatha (calm-abiding meditation) with the clearly felt intention to achieve freedom, well-being, and liberation, for the benefit of ourselves and all those beings, human and non-human alike, near and far, without exceptions.  

Dharmic Actions

Our resident teacher continued his commentary by starting with the 31st verse: 

“If you do not examine your own confusion, 
You may, under the guise of dharma, do non-dharmic things. 
Therefore, through continual examination, 
To abandon one’s confusion is the practice of a bodhisattva.”
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg) 

The main point of this verse, Acharya explained, is that we need to examine our own confusion. This means that we need to look carefully at our actions of body, speech, and mind–the three doors. Are they corrupted by attachment, anger, or ignorance–the three poisons? If so, he said, we may engage in the practice of the six perfections discussed before this verse, but it only looks dharmic on the outside without it being dharmic on the inside. This is also taught by Dagpo Rinpoche (Gampopa) in Precious Garland of the Supreme Path

“You may have entered the gate of the dharma with faith, but if you don’t practice in accordance with the dharma, it will set up the causes for going back to the lower realms, and there will be no benefit.”

Further illustrated with examples from everyday life, Acharya explained that practicing in accordance with the dharma means we need to continuously examine our own confusion. Instead of looking at others, we should be mindful and pay careful attention to our own actions. It is very important to do so throughout the day, both during formal meditation practice and post-meditation. This, Acharya stressed, is the practice of a bodhisattva. 

Clearing the Confusion of All Beings

The next verse, 32, makes a similar point as the previous one. It reads: 

“If, under the power of the afflictive emotions, 
I speak of the faults of another bodhisattva, I diminish myself. 
Therefore, to not point out the faults of those who have  
Entered the Mahayana is the practice of a bodhisattva.”

Through sharing a story about a disciple of the great master and well-known teacher of Dzogchen Monastery, Paltrül Rinpoche (1808-1887), and how to practice patience, Acharya further highlighted the importance of working with our own minds instead of looking at and trying to change the minds of others. 

We could move away from things and beings that trigger our habitual tendencies. We could even attempt to eliminate all confusion by pointing out the faults of others. Yet, since the number of sentient beings extends as far as the ends of space, this approach is pointless. Furthermore, if we speak of the faults under the power of mental afflictions, it will only harm them, and our own practice will diminish. 

Therefore, we need to control our own minds and remove poisons, like attachment, from our mindstream. In fact, it is taught that clearing our own confusion becomes the clearing of confusion for all beings, limitless as the sky. 

Abandoning the Eight Worldly Dharmas

The previous two verses speak about abandoning our confusion through the lens of the three poisons. The following verse, 33, does so from the perspective of the eight worldly dharmas by using the example of honor and gain: 

“Due to honor and gain, we fight with each other
And the activities of hearing, contemplating, and meditating diminish. 
Therefore, to abandon attachment to the homes of
Benefactors and loved ones is the practice of a bodhisattva.” 

There are eight worldly dharmas or concerns: gain and loss, fame and lack of fame, praise and blame, pleasure and sorrow. Using the pair of praise and blame as an example, Acharya explained the common underlying pattern: we like the one (e.g. praise) and dislike the other (e.g. blame). A bodhisattva, he continued, attaches little value to either and takes an attitude of equanimity: 

“If we get carried away with such temporary things like praise and blame and attach great value to them, our activities of hearing, contemplating, and meditating, will diminish. Therefore, we should neither hold strongly to things we like nor to things we dislike. This is the practice of a bodhisattva.” 

We might be a great king or ruler holding to all subjects in the kingdom or someone who has gone forth yet remains attached to benefactors from the lay community. Bodhisattvas, who can be found among all of them, and regardless of their position or the object, abandon any kind of attachment, without exception. Abandoning our attachment is yet another example taught by Ngulchu Tokmé of what we need to let go of. 

To conclude, we dedicated the merit. 

Karmapa Khyenno!

Finding Our Way Out – 37 Practices – Session 19

While there may be various methods and paths in the tradition of buddhadharmāḥ (teaching of the Buddha), Acharya Lhakpa pointed out that their intention is the same: obtaining the state of buddhahood. What role does meditation play and what is the practice of wisdom from the perspective of the heroic path of a bodhisattva? This is shown by Ngulchu Tokmé in verses 29 and 30 of his 37 Practices of a Bodhisattva

Calm-abiding Meditation: Letting Go of Resistance

At the beginning of our practice of śamatha (calm-abiding meditation), we connect with the aspiration to obtain genuine freedom and wellbeing for the sake of all beings, and carefully pay attention to our posture of body. During this session, the emphasis was on the way we relate to the things appearing to our senses, be it seemingly outer objects or what we experience on the inside. 

Whatever appears, in the practice of śamatha we do not resist. In other words, we accept or embrace whatever appears to mind and bring our attention back to this present moment. In this way, we can tame and train the mind in order to perfect the actions (pāramitās) of a bodhisattva. 

Three Vehicles: Different Methods, Same Intention

As a dharma practitioner, we may come across different teachings and methods. Sometimes it may even seem that they are contradictory. However, our resident teacher, Acharya Lhakpa, stressed, “no matter how many different methods are taught, their intention is the same.” This intention is expressed by the following words of Buddha Śākyamuni, as recorded in the Sūtras: 

“Know suffering. Abandon the causes of suffering. Attain the result. Rely on the path.” 

This is the basic shared principle of the three vehicles–Hīnayāna, Mahāyāna, and Vajrayāna. At the same time, the focus or outlook and method of these three is different: 

  • On the path of the Hīnayāna, the focus is to be personally liberated from the suffering of saṃsāra;
  • On the path of the Mahāyāna, we not only seek individual liberation but seek complete enlightenment for the benefit of everyone; 
  • On the path of the Vajrayāna, enlightenment is taught to be present already, right here, and not something to be attained at a later time. The focus here is: How to recognize or reveal that? 

So, while the destination of the path can be considered the same, the methods, and therefore the paths, are somewhat different. 

Śamatha (calm-abiding) and Vipaśyanā (special insight)

With this understanding in mind, Acharya turned towards verse 29 of Ngulchu Tokmé’s 37 Practices of a Bodhisattva, which reads: 

“Knowing that through superior insight endowed with thorough calm abiding;
The mental afflictions are completely subdued,
To meditate with the concentration that perfectly goes beyond
The four formless states is the practice of a bodhisattva.”(Quoted from: A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg) 

This verse shows the fifth pāramitā: meditative absorption or concentration. While the different vehicles contain many meditation techniques, these can be all grouped together under two types of meditation: śamatha (calm-abiding) and vipaśyanā (special insight). Referring to the etymological meaning of the Sanskrit terms, Acharya explained these as follows: 

  • Calm-abiding or meditative calm means that we do not get distracted by outer objects like forms, sounds, smells, and so forth, nor by the afflictive emotions that disturbs us within. While we usually think we are in control of our own mind, when we start to engage in the practice of śamatha, we discover that we don’t really have a good sense of the working and nature of the mind. Through regular practice, even if just five or ten minutes a day, we will increasingly be able to concentrate and abide in a state of calmness. 
  • The technique called Special Insight means we start to analyze reality. Are the objects of our senses, like a pen we can see with our eyes, inherently existent and truly established? If we look carefully, we will be able to discover that things are not as they appear. We will realize that all phenomena are dependent upon one another, and the names we attach to them are merely imputations. This is true for something we label as pen, be it long or short, as well as whom we consider enemies and friends, including yourself! 

In all three vehicles, these two types of meditation need to be practiced together. 

The Four Formless States

Combining Calm-Abiding and Special Insight, the ability of the mind to concentrate and remain on the same object over long periods of time, will increase and take us to the four formless states referenced by Ngulchu Tokmé. These are states of concentration of meditative absorption in which we perceive phenomena differently than usual: 

  1. The sense field of infinite space;
  2. The sense field of infinite consciousness;
  3. The sense field of nothing-at-all, and; 
  4. Neither perception nor non-perception. 

While the practice of śamatha and vipaśyanā will enable us to move to these higher states of meditative absorption, Acharya emphasized that these are all still within the world of suffering. The practice of a bodhisattva, he explained, is to go even further and leave saṃsāra behind completely. This is why Ngulchu Tokmé writes that “to meditate with the concentration that perfectly goes beyond / the four formless states is the practice of a bodhisattva.”

Preliminary or Preparations for Prajñā (Wisdom)

In the next verse, verse 30, Ngulchu Tokmé points to the sixth and last perfection: prajñā (wisdom or superior knowledge): 

“Without prajñā, the five pāramitās
Cannot accomplish perfect enlightenment. 
Therefore, to meditate on the prajñā that is endowed with means
And does not conceive the three spheres is the practice of a bodhisattva.” 

While prajñā is taught to be the most important pāramitā and what we are ultimately looking for, Acharya pointed out that this verse shows that there is no chance for wisdom to arise without meditation. Therefore, he said, we can think of meditation as the preliminary or preparatory practice which is indispensable. 

Furthermore, as pointed out in earlier sessions, for meditation to go well, we need to perfect diligence first. Diligence will only come about through the practice of patience. Patience, in turn, depends on discipline. Before discipline, first of all, we need to engage in the perfection of generosity. Thus, wisdom depends on all the preceding five pāramitās. “Without them,” Acharya said, “we will not be able to attain wisdom.” 

Transcending the Three Spheres

Understanding the practice of the bodhisattvas in this way, the last two lines of the verse on prajñā also show the main purpose of dharma practice: The realization of the wisdom of selflessness. 

First of all, we need to understand what is meant by the three spheres. Illustrating this with links that are connected with each other and becoming a chain that binds us to saṃsāra, the three spheres basically refer to the deeply habituated mind that holds on to a truly existing self. As a consequence, we conceive of three “spheres”: an agent, action, and object. For example, when practicing generosity, we usually think of ourselves as the subject (agent) who engages in the act of giving (action) and someone considered to be the recipient (object). 

It is precisely the conceptualization of these three spheres that we are seeking to abandon through the practice of wisdom. “This is what we are transcending, what we need to let go,” Acharya said. Therefore, he continued, “the practice of wisdom is that of letting go of the three spheres. If we try to hold on to those spheres, we will continue to be bound to saṃsāra. This is like getting lost in a maze or labyrinth.” The practice of wisdom, then, can be understood as finding the way out. 

Acharya concluded our session by expressing his gratitude to all present, wishing everyone to have a wonderful day, and warmly inviting everyone to join us again next Sunday. Following that, we dedicated the merit.

如果我們持續修行:大眾禪修 之 《佛子行三十七頌》開示 第十八期

阿闍黎拉帕策林首先提醒我們佛法、三學(戒、定、慧)以及佛性教義的一般意義,然後他轉向了第三與第四波羅蜜多,也就是安忍與精進的修持。那麼,我們要如何一步步接近佛果的境界呢?

創造內觀空間

我們應當從止禪的修持開始,以此來放慢我們的心識,為向內觀照創造空間。透過向內觀照,我們開始察覺自己內心的運作機制。如此一來,我們便逐漸熟悉自己,並能夠調伏與訓練內心——而這也可以理解為佛法的總體目標。

此外,無論我們認為或者感覺修持是否順利,都可以以感恩的心態來結束禪修。不論我們如何評估自己的修行表現,都應當歡喜自己願意花時間與內心相處、訓練心識。這一點同樣適用於聽聞或研習佛法。

三藏與三學

阿闍黎繼續開示,鼓勵我們這樣發心:為了利益一切有情眾生而聽聞、思考並修持佛法。佛法可以理解為佛陀所傳的教導。他進一步說明,這些教法被歸納為三類,稱為「三藏」(Tipiṭaka)。

在這三部經典彙編中,我們可以找到三學:增上戒學(或稱戒律、倫理的訓練)、增上定學(禪定的訓練),以及增上慧學(智慧的訓練)。阿闍黎以從芝麻中榨取芝麻油為例,強調只要我們願意努力,人人都可以證得一切智的佛果。為什麼會這樣呢?阿闍黎說道:

「佛的心續本性與凡夫的心續本性是無二無別的。一切有情眾生皆具佛性。」

他接著說,簡而言之,佛陀是指一切煩惱完全斷盡和智慧圓滿成就。因此,修持佛法就是為了去除我們的煩惱,增長我們的智慧。為了達成這一目標,我們需要如無著賢菩薩所指出的那樣,透過佛子的三十七種修行來累積福德與智慧,尤其是修持六度波羅蜜多。如果我們不去實踐這些修行,就會無謂地延長自己在充滿痛苦的輪迴之中停留的時間。

無瞋的安忍

在前幾節課中講解了布施與持戒的波羅蜜多之後,阿闍黎接著講解了第二十七頌,該頌所闡述的是安忍波羅蜜多:

欲享善樂之佛子
一切損害如寶藏
故於眾生無怨心
修忍辱是佛子行

(英譯 克里斯托弗·斯塔格佛子行三十七頌導引 中譯 索達吉堪布)

修習安忍並不容易。事實上,阿闍黎說,這相當困難。經典與諸菩薩——如寂天菩薩等都教導我們,安忍甚至比承受痛苦還要艱難。然而,它卻極為重要。為什麼?阿闍黎引述了寂天菩薩的《入菩薩行論》以及《菩薩藏經》加以解釋:**哪怕只是片刻的瞋怒,也可能摧毀我們長久累積的善業。因此,正如無著賢菩薩在本頌中所教導的:「修習對任何人都無怨無害的安忍」,便是這一法門的關鍵所在。

漸進成佛

儘管修習安忍頗為困難,阿闍黎分享了多種在日常生活中及修行佛法時增強安忍的方法,並教導我們應當循序漸進、一步一行地加以修持:

  • 對於傷害我們的人,我們不應將之視為敵人並試圖毀滅他們,而應視之如珍寶,向內觀照,調伏瞋怒之心。阿闍黎說道:「調伏瞋心,即是調伏一切外在之敵。」
  • 在日常情境中,例如有人在超市插隊,或我們點的咖啡味道不太對的時候,我們應當反觀自身,並思量那些行為背後可能隱藏的不為人知的困難。透過這樣的方式,我們便能逐漸擴展自己的安忍心。
  • 每當我們在修法過程中遇到困難,例如打坐時身體疼痛,或聽聞因果、空性等微細而深奧的法義時,我們不應抗拒或退縮,而應敞開心懷,培養內在的承受力與安忍力。

總而言之,若我們能夠將這類境遇帶入修行之道,並視之為珍寶,我們便能一步步趨近佛果——那圓滿一切智的無上法財。

斷除懈怠

接下來的第二十八頌教導的是如何精進修行:

唯求自利小乘士
見勤如救頭燃故
為利眾生功德源
發精進是佛子行

正如我們需要透過一步步地修習來增強安忍,我們也同樣需要漸次增長精進。若說安忍是用來對治瞋恨的波羅蜜多,那麼在修習精進波羅蜜多的過程中,我們所要對治的障礙就是懈怠。阿闍黎解釋道,經典中講到了三種懈怠,是我們必須斷除的:

  • 無所作為的懈怠:這是最常見的一種懈怠,表現為消極被動,例如只是癱坐在沙發上。
  • 執著不善行為的懈怠:與其修持佛法、成就證悟,我們卻沉迷於不善業的行為,例如獵鴨等類似活動。
  • 缺乏信心的懈怠:由於種種原因,認為自己無法成就佛果,從而不願精進修行。

如前所述,阿闍黎提醒我們關於佛性的教義:一切有情眾生皆具成佛的本質與潛能。因此,他說:「只要我們肯用心、肯精進,人人皆可認出自己的佛性,成就佛果。」

切實努力利益他人

在此頌中,無著賢菩薩指出了聲聞與緣覺二乘修行人所付出的努力。儘管他們僅為自身利益即個人的解脫而修持佛法,但他們仍能奮力精進,猶如「頭髮著火般」用功。

既已知曉聲聞與緣覺修行人尚且如此奮力修行,我們更無需多言自己在實現證悟的道路上應當付出多大的努力。畢竟,阿闍黎所教導的是:我們所走的是大乘之道,在於利益一切有情。是故,我們的精進理當勝於聲聞與緣覺二類。阿闍黎進一步指出:若我們能持續不斷地修持佛法,從每日哪怕僅僅幾分鐘開始,勤修善行,最終也必能成就一切智的佛果。

將此精神應用於學習無著賢菩薩的《佛子行三十七頌》,阿闍黎在本次「大眾禪修」課程的結尾勉勵我們:應當勤加修持,或至少定期誦讀這些偈頌;若時間允許,最好能每日閱讀。

阿闍黎說道:「即使你一時無法理解其中的意義,只要懷著利他的心去誦讀,願以此利益眾生,這些偈頌的真實義理自然會在你心中顯現。」

阿闍黎向諸位同修表示感謝,並一起迴向功德。

噶瑪巴千諾!

無望與無求:大眾禪修 之《佛子行三十七頌》開示 第十七期

在第二十二頌中,無著賢菩薩教授了「勝義菩提心」的要義。上週,我們的常駐導師阿闍黎拉帕策林對本偈及其後兩偈作了開示,指出這幾偈教導我們如何斬斷迷妄、直面實相。接下來的幾偈,則如阿闍黎所說,是指引我們如何在禪修過後或後得位中,將勝義菩提心的教義落實於實際修行之中——即以六波羅蜜多作為修行的方便與資糧。

調整呼吸 對治散亂

阿闍黎在帶領我們誦念開場祈請之後,先引導我們修習止禪。他指出,我們可以透過專注於呼吸的出入來令心安住——觀照氣息由鼻孔出入的流動。當我們發現自己的心散亂,或陷入胡思亂想時,只需簡單地將覺知帶回我們的所緣對境:也就是呼吸的流動。阿闍黎教導我們,這樣的修持應當反覆練習,持續修習。

「無論你的心散亂多少次,都沒有關係,」他如此說道:「每當散亂生起時,只需覺察它。散亂本身不是問題,我們的目標也不是『不散亂』,而是單純地察覺它的出現,並將注意力帶回呼吸上。」

我們帶著為一切眾生成就佛果的發心而修行。因而,凡此修行中所積聚之一切功德,我們皆迴向,願其成為實現此願之因。

初學佛子如何修習布施

此前我們探討了「勝義菩提心」的主題。今日我們將轉向一個新的問題:在禪定之後、於後得位中,如何將勝義菩提心落實於實修?在大乘道中,這是依止六度波羅蜜多來實現的,其中首要的修持即是「布施波羅蜜」,正如第二十五偈所開示:

欲菩提者應捨身 何況一切身外物
是故不望報異熟 布施便是佛子行

(英譯:克里斯托弗·斯塔格佛子行三十七頌導引;中譯:索達吉堪布)

阿闍黎開示道,無著賢菩薩的核心教導,是要修習「無所求」的布施——即不懷有回報之心地行布施。無論我們行何種布施,這一點都應常常銘記。然而,作為初學者,這是非常不易做到的。我們長久以來養成了一個強烈的習氣:希望自己的付出能有所回報。因此,正如阿闍黎所進一步解釋的,許多佛法修持便巧妙地利用這一習氣,引導我們這樣想:「透過此修持,我將圓滿福慧二資,證得佛果。」以如此發心,我們便能如初學佛子一般,開始修持布施等諸波羅蜜多。

勝義諦之基

從勝義菩提心和已獲得證悟之菩薩的境界來看,並無能積之人、所積之法,亦無所積之境。究竟而言,這一切均不成立。然而,阿闍黎指出,雖然證得此果是我們的終極目標,但「若不依止世俗菩提心,便無從通達勝義之諦。」他以堪布竹清嘉措仁波切常用的一個譬喻來說明:就如同飛機要升上天空(象徵勝義諦),必須依靠地面(象徵世俗諦)才能加速起飛,進而升空。

關於布施的修持,阿闍黎教導我們布施有三種類型:

  • 財布施——布施財物
  • 無畏布施——解除他人恐懼、給予安慰與庇護
  • 法布施——講授佛法、分享正法以饒益眾生

無著賢菩薩在本頌中寫道,已發願為一切眾生而成就證悟的菩薩,甚至能將身體布施出去。對此,阿闍黎開示,我們應以大乘道的背景來理解這句教言。已親證空性實相的菩薩,確實能夠如是布施,而絲毫不為之所困擾。然對於初發心的佛子們而言,則應修持前述三種布施。

按需布施

阿闍黎特別強調,修行布施並不是讓我們把所有東西隨意送出,也不是在任何時候、給任何人自己的財物。而是如印度大德寂天菩薩在《入菩薩行論》中所教導的那樣:我們應當仔細觀察對方真正的需求,以及什麼才是真正對他/她有益。

阿闍黎以多個例子解釋了我們所施予的,應當是對他人真正有益的。即便因此所給予的只是微小之物,只要能夠利益對方,那也正是我們應當布施的。此外,布施並不限於實物的給予。以身語意展現恭敬、柔和的言語、慈愛的舉止,這些亦是布施。譬如,給予一個微笑,或是在他人因恐懼而尋求依靠時,給予他們庇護與安慰,這同樣是一種布施。

儘管法布施被視為最殊勝的布施,但它並不一定總是對方所需要的。因此,即使我們的發心是好的,我們仍應考慮在那一刻對方所需為何——而非僅僅施予我們自己想要給予的東西。

有一個關鍵點必須銘記:在布施時,我們應當不求回報。否則,我們的修行便非純正,甚至招致痛苦。

前往清涼之處

無著賢菩薩在各偈頌中所教授的六度波羅蜜多,是需依照一定次第而修的。首先是布施波羅蜜,其主要目的是令我們從對世間諸事物的執著中解脫出來,為第二十六偈所教的持戒修持作好準備。

無戒自利尚不成
欲能利他豈可能
是故無存貪有心
護持淨戒佛子行

英文的 “discipline”(戒律、約束)與藏語 tshül trim,皆意圖傳達梵文“śīla”(戒)的含義。而“śīla”一詞的本義,實際上更接近於「清涼」。阿闍黎開示說,我們可以從佛陀住世之地的炎熱環境來理解這個比喻:在烈日之下,若你坐在樹蔭下,就會感受到一種清涼之感。這裡的酷熱象徵貪欲等煩惱情緒,而清涼則是指我們透過守護身、語、意(尤以身語為重)所生起的內在安穩與清淨,這便是所謂的「持戒」。

自利利他

「若我們認真思維這種『守護』或『自律持戒』的修持,」 阿闍黎說道:

「由此我們可以看清,若我們不能守護自身的身、語、意,在當今世間中,極易因此而招致種種困擾、艱難與痛苦。反之,若我們能夠自律持戒,這便成為一切善法的根本,也是一切功德資糧積聚之基。如此一來,我們便能自利且利他。」

正如無著賢菩薩所指出的,若我們連持戒都做不到,那所謂「利益他人」簡直是可笑。自身無法遠離過患,又談何利益他人?

逐步成就佛果

作為總結,並回應一位同修的提問,阿闍黎解釋說,大乘道的修行完整地涵攝於六度波羅蜜多之中。因此,若我們能修持這六度,便能證悟空性,並為一切有情眾生而成就佛果。然而,這並非易事。為什麼呢?

阿闍黎進一步開示道,作為凡夫眾生,我們內心充滿了種種煩惱情緒。其中最為強烈的,是對世間萬事萬物的貪欲執著,尤其是對「我」——即自我的執取與執著。而成佛的關鍵,正是要證悟空性與無我,因而極其困難。正因如此,我們必須循序漸進地對治煩惱,比如從逐漸調伏執著開始,使其越來越微不足道。

修持六度波羅蜜多,可理解為一條逐步調伏、對治越來越微細煩惱的道路。第一度——布施波羅蜜,其主要教導是「捨離希求回報之心」,這是在對治較粗重的貪執。第二度——持戒波羅蜜,其核心是「無輪迴貪欲而持戒」,以此防止對世間事物的執著再度生起,並進一步削弱我們的執取之心。隨著我們依次修學六度的過程,便會逐漸接近對空性的證悟,也就愈發趨近於為一切眾生成就佛果的究竟目標。阿闍黎說道:「我們最終的目標,是證得空性。但若不清除諸如貪執等煩惱違緣,是無法實現的。」這也正是為何我們在勇猛的慈悲之道上,必須修持六度波羅蜜——這便是佛子的修行。

以此為結語,我們迴向功德。

噶瑪巴千諾!