Photo: HH Karmapa Thaye Dorje and HH Dilgo Khyentse Trinpoche

THE BODHISATTVAS VOW By Gyalwa Karmapa

August 26th, 2012, Kundreul Ling

Very good afternoon dear dharma friends, bonjour. I am very glad to see you here, thank you all for coming. I can see that all of you have come with great enthusiasm and devotion. I very much appreciate it. I am quite certain that, most of you have been practitioners for quite some time, you are quite familiar with the practice and the attitude of the bodhisattvas. Particularly for those of you who are now going into retreat, it is essential. We have to build many wonderful things based on this attitude. Starting from the idea of renouncing and the idea of wanting liberation, and with for example the refuge in the three jewels, all of this needs to have the foundation of wanting to do something more than just benefiting oneself, and that is helping others. I think it makes much more sense, it gives a good reason in the practice from the beginning, and of course in the end, it is even more meaningful, and we could see at some level that it is even rewarding. Thats what is said in the practice, the buddhadharma is such that in all three phases, beginning, middle and end, it is always virtuous and positive. I think that it is the reason why, as long we have this attitude, the intention and motivation to do something beneficial for others, then whatever positive actions we do in all three phases, it is always meaningful. That is why many great examples, many great beings, many great teachers of the past, within this great history of Buddhism in the past 2550 years of history, have strongly

emphasized the practice of the enlightened attitude, of wanting to benefit others. The idea of wanting to benefit others is a quality that comes very naturally to us. Of course it always helps to have an example, to have a teacher to remind us of this quality. However, innately it is there, so it is easy and not that difficult for us to relate to that idea. In terms of a practical way of engaging into this, in terms of aim, we have to think of all sentient beings, and it starts basically with all those that are near or close to us. In a way it is helpful, it is practical, and much more effective to begin like that, to focus on the nearest individual. Afterward, by continuing or persisting or basically putting efforts in maintaining that attitude, then it becomes easier to initiate our practical engagement. Engaging in supporting others becomes easier. I think that the benefit is not only for now, not only for the moment, [it is not only at the beginning] or initially that it brings peace and meaning in ones life, but at all times. In all circumstances, whenever we look back, as far back as we can remember to have had that attitude, it has been very fulfilling. One feels that one has done the right thing. As it is said in the teachings, life is very impermanent, it is very unstable, we can never really know whats going to happen next, but maintaining this attitude has the benefits that, not only it helps us overcome whatever changes come in our way, but also when we look back, we feel that we can rejoice in the fact that whatever opportunities or time we have had, they were used wisely. When we focus on the benefits, just glimpses of the benefits, the more we focus on that, and as it is explained in one of the sutras: If one really wants to describe in simple words the benefits of having actually generated the attitude of wanting to benefit all sentient beings, it is not describable, it is beyond words, it is beyond thoughts. Sometimes, when we engage in vows or commitments, and particularly in the bodhisattva vows, the individual vows and so on, we often have uncomfortable feelings because the vows sound as if they are going to restrict our nature, our freedom. At the same time, we do know, we can have an idea by thinking logically about it, as well as engaging into it, that there are benefits [in taking these vows]. However, we feel a contradiction between first of all, seeing the benefits and seeing there is a reason and between feelings that it is restricting our freedom. Sometimes we are left in between [these two aspects]. I think that initially, it is very normal to go through this feeling, and as I said, the feelings are something that we can focus on. I mentioned already to some of you in the last two sessions of empowerments, that we often relate to all kinds of things, all kinds of practices, ways of life, methods, that we experience life based on i) positive feelings or ii) negative feelings. It is again normal in a way, normal in the context of being born as a human, meaning that the mind being born conscious within circumstances in a material existence, it is normal that the mind experiments these feelings. However, at the same time, this existence also gives an opportunity to examine whether we can overcome or not these feelings, or whether these feelings portray the truth, or whether they betray the mind, or whether they bear truth or something false. To cut it a little bit short, when you are in conditions of that type, it is normal to go through these experiences, but these feelings are not everything, there is something beyond that. If it were just about feelings, sensations, then life would be quite limited and boring, and it would not be meaningful. One cannot really trust anything based on them because feelings are always changing. If you engage lets say in the path of the bodhisattvas, and if you practice buddhadharma depending or based on feelings, good feelings, good vibes, in the end you cannot really trust the feelings because they will always change. I think that this is important for us as practitioners. Even if we are not a practitioner, I think that this is still relevant, we can engage in whatever deeds, activities, not really completely based on feelings, things are then much clearer and make more sense.

Do not take my word [for granted], as something profound or ultimate. On a day to day basis, or in contemplation practices, examine this yourself, it will be very beneficial I think, and your practice will be that much more meaningful. Thats why I was trying to emphasize the word, feeling. Probably you are waiting for the opposite, and are trying to contrast that. Meditating or practicing does provide positive feelings and we most of the time try base [ourselves] on these, so if this is not it [the correct base], then what is it? The answer is probably that we practice or basically relate to the idea of, wanting to benefit others, wanting to feel positive about meditating, studying and contemplating, because it is natural to us and not because it can give positive or negative feelings or whatever feelings. The mind is more at rest, at ease, is clearer when you focus inwardly and not outwardly. Similarly, when we try to develop the attitude of benefitting others, it makes sense; it is doable because it is natural to us. This is one thing to focus and to contemplate on. As I said earlier, we feel a contradiction about this vow, and this contradiction is due to the fact that we do not understand at times how to differentiate the aim of our practice and feelings, we do not know whether our aim is based on feelings or not. By the way, what is the English word for something we do not want? Rejecting? Rejecting feelings or disregarding them, comes really from the feelings called positive or negative. We are opposed to the idea of a code of ethics because of feelings. When the feeling is the guideline toward what is absolute or what is not, when the ethical conduct or code we abide in restricts that, then one naturally feels this contradiction. When in time, we gain more knowledge and experience through practice, when we can go more and more beyond this erroneous guideline, then this conduct, this level of sila in Sanskrit [tsltrim in Tibetan], the vows become much more natural to us. Indeed, it is not then the feeling that determines or judges what is good or bad, but it is more based on what is natural, what is clarity. Sometimes there are moments when we are refrained from the expression of compassion because of that reason also. When the expression or idea of compassion is relayed by an emotion or an expression of emotion, as an expression of positive feeling, then after some time it reaches its own limit and it does not allow many benefits, much inspiration. Lets go back to the bodhisattvas attitude. By the way, attitude is an interesting word, maybe it is a good word also. Nevertheless, the bodhisattvas vow is a type of vow, a type of conduct that focuses mainly on the mind. Indeed, there is benefit in applying these conducts for proper speech, proper physical activities, but still, they are all very much based on the mind, and this is why the vow is mainly focusing on the mind. We could think that the vow is introduced as a restriction, as a way to restrict; it is not wrong in a certain way. However, we must not take it completely literally. It is actually restricting what is not natural. Again, we must not take it too literally. It does not mean that we are cutting the cord of feelings and that we do not sense anything at all. Of course, we could do that, but this is not going to give us liberation or realization. In some ways we do need the feelings, at some level we do need the feelings as some sort of stepping stone to liberate ourselves. I am searching for a word to say stone in French, but I have exhausted my French... It is normal to experience feelings when we are in our conditions in this world. When the conditions are there, there is no way to stop them. Therefore, those vows apply, not to stop or cut the cord or roots of feelings, not to stop the feelings or suppress the feelings, but to apply a temporary mean of restriction. The vows are rules so that we will have stability and have the ability to observe the feelings. By observing the feelings, we will understand more and more that they are not absolute but just a part, a result of the conditions, of many types of conditions. We will then be able to, open ourselves more, feel compassion or wisdom or loving kindness, whatever. Then we can connect with others better. We should try to have this kind of view or perspective in our practice first; we [should] begin with practice. After practicing we could then change the direction of our perspective and try to apply it on what we call real life or normal life, then we

could really make a difference, I think. I just said I think not because I am not sure about it, I am sure about it, but it is my perspective, I cannot impose that on you, and you have to gain your own experience by yourself. In reality we talk about having trust issues, about having different types of issues [such that], whether the system works or not, whether an organization is working or not. All of this is again based on feelings. Of course, we have the right and the ability to give opinions about what we think. However, from step one, our priority, the guideline is wrong, erroneous, and then no matter how much we try to exercise it, it does not bring much benefit. I do not want to stray too far from the bodhicitta, so make wishes, make aspirations, aspirations that you may also develop proper bodhicitta, bodhicitta beyond feeling, beyond perception, beyond emotion one could say to be general. Aspiration is one, then together with it, step by step, try to focus on what do kleshas and emotions mean. I do not know how it translates in other western languages but in English, the Sanskrit word klesha or Tibetan word nynmong, is translated as disturbing emotions to be accurate, afflictive emotions, and as having to leave emotions as emotions. The meaning of the word klesha is not completely portrayed by the term emotions. One is trying to overcome emotions in general, it is said that disturbing emotions and even emotions themselves are definitely a priority. So maybe it is good if you pay attention to ideas like renouncing, purifying. The buddhadharma does not say that we are trying to destroy feelings because there is no way to destroy them. In some strange way they are somehow indestructible. But [if we mention that] it sounds like we are not going to be able to do anything. Where is the salvation? There is no real salvation. It seems that there is only one thing to do that is to develop the paramita, and develop bodhicitta as well as the very different levels of sila, pratimoksha, bodhisattva, vajrayana. We have to apply all these methods in order to gain the unique ability and strength to observe all of these [feelings] and let them then just be. That is why it is continuously said that the omniscient ones, the buddhas have observed for countless eons, have researched over and over again, but have not found any real samsara to reject or any real nirvana to obtain. Instead, whatever we call it, black or white, good or evil, samsara or nirvana, in the end, we just have to let all of this be, because both samsara and nirvana are generated by feelings. When you have had enough of something, you somewhat want to be free of it, and that becomes naturally your samsara. Whatever you want becomes your nirvana. It is somewhat of a cycle. For now, I think that I have said enough about feelings. As mentioned earlier, we should generate aspirations and then apply them. Anyway, we try to engage in the buddhadharma and we try to go beyond these emotions. If that does not happen, then we will feel that whatever path we choose, it is not working out, and we will constantly feel to have to change our path. The idea to want to benefit sentient beings can also be very practically based on the wish: May I be there to provide this knowledge to the sentient beings that have not understood or realized these kinds of facts or information. By the practice of generosity, one could provide countless universes for sentient beings, but in time there would always be a way to spend all that and they would eventually be left with nothing. Even if one were to try to spend as scarcely as possible, it would still be depleted at some point. We can also make conventional wishes, and for example, we could hope to be able to provide anything that is needed, anything that is needful, be it material, non-material, anything. In absolute, in essence we should make aspirations and generate efforts that through this bodhisattva path, we may be able to benefit others by offering this profound knowledge, knowledge that is priceless, and that at the same time cannot be depleted. If we think that way, are motivated that way, then

we will go somewhere. Otherwise, we will always be left in between. We want to go onto the path of the bodhisattvas because we feel that there is something beneficial but we do not know exactly what. [At the same time we think:] No, this path is restricting my feelings which, I think, are my nature. [If we engage in that path] we will not be left in between two minds, but if we leave our state of mind in between choices like described above, then time runs out and we have to wait until the next life again, and we have to start again from a, b, c or ka, kha ga, nga... Now I will offer you the vows, the bodhisattvas way. The refuge vows will be included in the bodhisattvas vows; there are no bodhisattvas vows without refuge. The refuge is probably the very first part of the individuals vows because it concerns the actions of body and speech, the three types of action of the body and four types of the speech. Now that the explanation is done, we will clear our mind in order to receive the vows, and well receive the vows while keeping a meditative focus. Whenever we take vows, we make sure that the mind is clear. That is true in general and not only now in the case of dharma vows, but in everyday life also. Indeed, whatever kind of vows, or contract, whatever we engage into, we do it with a clear conscience and with proper procedures. We do not engage in contracts or vows or commitments while for example, eating, while sleeping or walking around. One does not engage [with distraction in a wedding ceremony] saying: till death does us apart while munching on food, but instead we do it with a clear focus. Therefore I would like to ask all of you to clear all your thoughts. I mentioned also devotion, and I would like you to meditate Buddha Sakyamuni as large as possible in front of us, meaning in front of you, like the one we have right here. This statue is a way to represent the form of the Buddha, as material. However, we try to meditate the Buddha as lifelike as possible, not as a picture or statue but lifelike. Psychologically, I think it is a way of creating a comfortable environment where you do feel like you are engaging with someone. The Buddha was known as someone who was skillful in means as well as compassionate. We are supposed to overcome feelings, but knowing that we are very much compelled by feelings, many of the methods are actually based on providing temporarily positive feelings, this meditation is one example. You should also meditate on the dharma. Although it is the speech of the Buddha, the enlightened one, it is not mere speech or thoughts but it is the mind of the Buddha. That is the actual buddhadharma and this is temporarily represented by means of a text made of words in a given language. For example, the knowledge of a cook is actually the cooks recipe, it is not the book, and the book is just a medium. The dharma of the cook is his knowledge, and the recipes of the Buddha are his knowledge. We meditate this text of great splendor, great beauty, beautifully decorated and placed behind the Buddha, as a simple source of reference. We also meditate the bodhisattvas, not just as bodhisattvas by names but as bodhisattvas in actuality, realized beings like Chenrezi and so on. They are countless in number around the Buddha. Each of you must think that he is leading all sentient beings. At that moment it is also good while leading all sentient beings, to invite all kinds of sentient beings from the six different realms. All kinds, that is, those who can fly like the birds, those on the land like the four legged animals and then more and more animals with more legs, and then those who are underneath the earth and those who are in wetlands or in water. I can see some of you frowning, maybe because you are thinking about fishes? We are just training our meditative skills; we do not have to think about this temple as literally filled with water. Then we try to invite those from much lower realms, and from higher realms. We basically do not exclude anyone and invite everyone; we must take charge and responsibility as we are the one who is

leading all of them toward nirvana By taking refuge in the Buddha dharma and sangha, and until I, myself, am enlightened. Repeating the same words as before, Until the end I take the dharma as my absolute path, and will take the sangha of the realized bodhisattvas as my spiritual friends. Taking refuge in them three, is a commitment normally running for only one lifetime according to the individuals vows. However, the bodhisattvas vows are not restricted to one body and speech; they are not valid only for this life, for one life time but to all life times until one reaches the perfect enlightened state. The reason why the individuals vows are only for one lifetime, I think, is that for example, according to ones merit, one could be born in a pure land in ones next life. [In such a rebirth], there is no need to have again a pratimoksha. In sukavati for example, there is no cause for you to be angry at, or to feel jealous at, or desire at. Is the way of engaging the bodhisattva vows clear? Of course it is very simple to understand that, as I am responsible for leading all sentient beings toward nirvana, I will never exclude any for any reason, at any time. Having said that, then many questions rise: what about if I get angry at someone, what if I despise someone, what if I am disappointed with someone, does the vow brake or not ? Fortunately we do not really have the ability to break the bodhisattvas vow completely, which is a good thing. Indeed, to be able to do that requires very special conditions that are quite rare. However, we might, time after time continuously chip away or damage the vow. When we feel emotions from time to time, we might feel hopeless, and then some damage to the vow may be done but, I think that it does not completely break it. I mentioned special conditions [for it to be totally broken], it [is a case that] may not be that interesting but, if I do not explain it completely to you, you will become even more curious. So, the special condition is that of someone who develops a high level view and who strays away from that level. Developing determination in ones mind allows breaking the vow. That is the reason why, when we study Mahamudra, when we practice Mahamudra, we have to be very careful because it is a way to define the absolute view. That would be the case of a very determined person which would follow the stages of the view step by step and would make a little error, one step that would be wrong. That is a situation that most of you might have to contemplate only later but, for now, please focus mainly on not developing much damage. It is a fact that most of you are born as human beings particularly connected with the dharma. This already shows that all of us have shown great enthusiasm in buddhadharma, but not only in buddhadharma, also in the bodhisattvas path. That explains and is a very strong evidence of the reason why we are here. Being born as a human being took lots of efforts. Therefore, that effort cannot be cut down by one or two mistakes made in this life. However, these mistakes can damage the vow that is what we need to keep in mind. It is an important point, and even the vow [that we pronounce] specifies: Take this vow and apply it just as buddhas and bodhisattvas of the past. Therefore, it does not mean that we may apply the bodhisattvas vow and path according to our own taste and feeling. We are not searching our own way, but the highway. Ma route and the grand route I should not joke like that, I have lost my [train of thoughts] So yes, it is very important to do it that way, because a bodhisattva who would try to follow his own way would be original, but if we always stick to the original path, we cannot go wrong. You should always try to follow the cooks recipes, if you try to do otherwise, you may end up with something nice but you will never get the result intended in first intention, the result you first wanted to obtain exactly as the cook had described. We do not have to explain that too much because I am sure you all are very good cooks. Coming from this nation you must take great pride in it.

First I will recite a few words or prayers and then I will ask all of you to repeat few words after me. Before and while you repeat, I would like you to meditate the Buddha, dharma and sangha as described. Based on your accumulation of merit and wisdom, not just from this life but from all lives, repeat these words after me to generate bodhicitta. Think of all sentient beings, and for their sake, generate this mind. This mind will be a state of clarity, a state of consciousness free or beyond emotions, particularly the disturbing emotions. Focusing on the factor called karma, or the causality, the other factor named klesha will naturally be there also, and vice versa. The mind that we are trying to generate is a state free of those two factors as well as the habitual patterns. This is what we are trying to generate, if you are able to generate this kind of mind, then the mind is at peace, has great clarity, and will be able to focus on what is most important. The mind will focus on phenomena that have characteristics very similar to it, meaning sentient beings. When this mind sees the nature of fellow sentient beings, and particularly their state of mind, when one sees that they lack development or improvement, then naturally there is compassion. The compassion that is expressed from that state of mind is, by then, a positive kind of compassion because it is not afflicted by emotions. That is the type of mind that we are trying to generate. We try to generate this by imitating the bodhisattvas in all aspects, the way they walk, they talk. So please repeat after me At this very moment, try to acknowledge that you have generated the enlightened mind in your mind; please take some time if you will. Having acknowledged, repeat after me to rejoice We have now generated this precious mind and we now have the ability to benefit sentient beings. We also tell ourselves that, now that we are someone noble and that we are on the noble path, we should never stray from that path. We dont develop pride in ourselves but respect for ourselves; we are too good to develop any negative thoughts, speech, and actions. And we are also too good to ask someone to accumulate negative thoughts speech and actions, or to ask someone to even rejoice in the negative thoughts, speech and actions of others. With that in mind please repeat after me Congratulations, you must commit yourself to always contemplate and even recite the bodhisattvas vows every day. It is only three pages so it is very short. Everyone can do it. You can do this whether you are buddhist or not, it is like a medicine. I think that it is it for now, I have said enough. Later on, when there will be things that need to be said, then I shall do my best. Merci beaucoup.

Transcrit de loriginal par Patrice Boulanger