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Friday 30 March 2012

Kalachakra Tantra

Buddhism Now

The article published on Buddhism Now journal - February 2003, UK




Kalachakra Notes

Geshe Gedun Tharchin

Few notes I took during the Kalachakra teachings given by His Holiness the Dalai Lama in Graz city from October 15th to 23rd 2002:

The Kalachakra initiation was structured into two parts:
1. Preliminaries
2. Actual initiation
Preliminaries here refers to sutra practices which are mainly contained in the three principle aspects of the path of Sutra-yana, namely
1. Renunciation
2. Bodhicitta
3. Wisdom realising ultimate reality

The preliminary practices are also known as "Paramita-yana path" or "common Lamrim practices". Preliminaries are common for both sutra and mantra practitioners. Preliminary practices are also understood as fundamental practices because sutra practices are the fundamental practices of Mantra.
There is a saying in Tibetan: "The richness of thud (Tibetan cheese cake) is given because there is butter in it, without adding butter thud would simply become a bunch of dried cheese. The richness of mantra is given due to its foundation of sutra. Without sutra, tantra becomes a mere sound like HUM HUM PHAD PHAD."
Therefore sutra is the essence needed for the practice of tantra. A solid foundation of sutra supports tantric techniques to become significant for dharma practitioners. The combination of Buddhist sutra and general tantric techniques could bring one to enlightenment rapidly. The core function of mere tantra is to enable one to utilize ones innate or primordial mind as an instrument for the realisation of the three principle aspects of the path. For this purpose, deity yoga can be a very helpful method to ripen our subtle mind and body and transform them into the path to enlightenment.

The basic method for the practices of sutra and tantra is the combination of calm abiding and special insight meditation. Combining the practices of "Shi-ne" and "Lhak-thong" can bring the mind of compassion to a limitless progress. Eventually, the union of bodhicitta (altruistic mind) and the wisdom realising ultimate reality combined with the innate mind of clear light, become the actual lineage that reaches the state of enlightenment. Therefore tantra represents the lineage of the Buddha, "Gyud" in Tibetan, which is the union of bodhicitta and the wisdom of innate clear light, being an indispensable condition for the achievement of the omniscient state.
Regarding the realisation of renunciation, bodhicitta and the wisdom realising emptiness, there are no differences between sutra and tantra. The only difference lays in the subjective mind which realises renunciation, bodhicitta and emptiness. The sutra aspect only deals with the gross, luminous and cognitive mind and tantra works with the subtle mind of innate clear light.

There are four classes of tantra, defined by the levels of penetration to the vital points and their utilisation as instruments for the transformation of the innate mind as the path, through experiencing the physically related spontaneous bliss of emptiness. Here His Holiness was talking about the highest class of tantra which is the fourth: "Anutara Yoga Tantra". The other three tantras are: "Kirya Tantra", "Charya Tantra" and "Yoga Tantra". In English they can be defined as "Action Lineage", "Behaviour Lineage" and "Union Lineage". The "Anutara Yoga Tantra" could be called "Highest Union Lineage" in English.
During the first three days of this Kalachakra event, His Holiness taught basic Buddhist theory and practices as preliminary teachings based on the following scriptures:
"Middle length of Stages of the path" by Kamala-shila, ( Gom-Rim )
"Lamp of the path" by Atisha ( Lam-Rim) and
"Thirty Seven practices of a Bodhisattva" by Thokme Sangpo.

His Holiness explained basic Buddhist principles and the corresponding theory in an extraordinarily unique way by integrating the approaches of all three sources...very inspiring!
His Holiness used the fourth day to conclude the preliminary teachings and to prepare the disciples for the initiation. That day His Holiness explained to the audience that those who had just come to Graz for the initiation and did not turn up for the preliminary teachings were more smart than him. The reason for this being that he usually announces the Kalachakra initiation merely for the purpose of gathering people and when they are there, he mainly focuses on the introduction of basic Buddhist theory and practices rather than the Kalachakra initiation itself. His Holiness also said that his interpretation of the fact that there were people doing the initiation only was, that they already had the knowledge of the preliminary practices. Of course, His Holiness meant this statement to be a bit of a joke but there is also truth behind it! The point he was making was, that without having the realisation of the three principle aspects of the sutra path, and by simply meditating on the so called deity yoga or tantrism, enlightenment will not be reached. In the contrary, this kind of practice could cause one to abide in samsara even longer and to develop an egoistic attitude.

The common preliminary practices are suitable for all levels and all kinds of practitioners, even for those who simply want to learn about Buddhism. But the initiation itself is intended for qualified disciples and they are very rare. While His Holiness was conferring the initiation, he said in a very humble tone: "I have the minimum of minimum qualification to be an initiation master and to confer the Kalachakra initiation". Furthermore he added that in the case of Tilopa and Naropa there was no need to perform all these complicated and long rituals in order to give the Kalachakra Initiation. His Holiness also stated: "In our case, I myself and we all need to prepare according to the scriptures." In addition, His Holiness explained that the heights of thrones in the world of Tibetan Buddhism does not correspond to the levels of inner realisations but they simply stand for the social level in the hierarchy.

A detailed explanation quoted from the book "'Kindness, Clarity and Insight" by His Holiness the Dalai Lama: "If the (Bodhisattva) vows are taken and the practice of the six perfections is going well, it is then possible to receive the initiation and to engage in the practice of mantra (tantra). This is the fully qualified mode of procedure that is set forth in the great books, undertaken when there is time and opportunity to progress in this way. Otherwise, as is now the widespread custom, when you have some understanding of the three principle aspects of path, the determination to be freed from cyclic existence, the altruistic intention to become enlightened and the correct view of emptiness, and are making great effort at developing these attitudes, it becomes possible to enter the practice of mantra. However, if you do not have the understanding of the three principle aspects of the path, do not have faith from the depths of your heart in the Three Jewels, and so forth, it would be extremely difficult to say that you have actually attained mantric initiation even if you have attended a ceremony."

If somebody asked where Shambala land was, His Holinesses' answer would be: "Hum!..." The only thing left is to say "mysterious". The Dalai Lama manifested as a simple master, transmitting Buddhism in a practical way to people in the world. He never pretended to be himself an omniscient person. Even though many millions of people undoubtedly believe that he is an emanation of Avaloketisvara, the Buddha of Compassion in the Tibetan Buddhist tradition.

About how to rely on a spiritual guide, His Holiness advised as follows: in the beginning one can listen to Dharma teachings from a teacher, considering him a spiritual friend (in Tibetan "cho-drok") and not necessarily a dharma teacher yet (lama or guru). Later, when one is convinced that he or she is qualified to be ones teacher, then one can consider him to be ones dharma teacher. But once the teachings have been listened to with the attitude of considering him or her as ones dharma teacher, then one should not lose faith towards him or her. This is the essence of the practice of guru devotion, which is the very basis of the spiritual path to enlightenment.

Concerning the recognition of the Kalachakra deity, His Holiness said, that one should not think of the Kalachakra deity as an individual and independent deity with many heads, many legs and many arms. The Kalachakra deity is simply an aspect of realisation, especially symbolizing the aspect of the wisdom realising emptiness, the wisdom of ones own innate mind appearing as the deity. Therefore the Kalachakra deity is an aspect of the innate mind of realisation, of the indivisible oneness of method and wisdom realising emptiness as one notion, as a different identity. The appearance of the wisdom realising emptiness as the deity should be the mind of innate clear light. The deity yoga in this form stands for the realisation of emptiness and compassion.

The aspect of the deity is explained in "Kindness, Clarity and Insight" by His Holiness the Dalai Lama: "Deities in Mandalas are supramundane ones who have reached the path of no more learning and are Buddhas. In Yoga Tantra, for instance, there are mandalas with even a thousand deities who are the appearance of the one central deity. In the Highest Yoga Tantra mandala of Guhyasamaja there are thirty-two deities which are appearances of the factor of purification of the constituents of one person. Thus, even though many deities appear in the mandala, there is really only one being.

Deity yoga is practiced for the main purpose of achieving the supreme goal of Buddhahood in order to be of full service to others sentient beings. In general, the tantric path is comprised of the yoga of the non-duality of the profound and the manifest. The profound is the wisdom realising the profound emptiness of inherent existence, and the manifest is the simultaneous manifestation of that wisdom consciousness as a divine circle. The appearance factor of the consciousness manifests as deity, mandala dwelling, and so forth, and the ascertainment factor of that same consciousness realises the absence of inherent existence of those."

Concerning the distinguishing characteristics of highest yoga tantra techniques, His Holiness taught: The uncommon significance of highest yoga tantra is taking the innate clear light as the path to enlightenment. Utilising the innate mind as the path to enlightenment. A complete method and compassion are able to raise from the innate mind, that is called omniscience.
It is a quick path working through the connection to the vital points of channels, wind and drops.
The uncommon practice in mother tantra leads to the rainbow body.
The uncommon practice of father tantra leads to the illusory body.
The uncommon practice of Kalachakra tantra is the empty form.
To describe what Enlightenment is, His Holiness quoted from the "Tantra of Names of Manjushri":
"Buddha has no beginning, nor end. The primordial Buddha has no cause".
And from Naga-bhodi's analyses on ending of karma;
"When temporary minds become oneness or are not able to manifest anymore, when they are extinct from the primordial mind, that is the state of Buddha-hood". Meaning that, they are residing permanently in clear light just like clouds raising from the sky, finally disappear into sky and waves appearing from the ocean disappear into ocean again.

About the method of approaching an ecumenical aspect in Buddhism, His Holiness quoted from
"Tantra of manjushri's name":
"Different means of diverse vehicles".
The numberless vehicles and methods could help in many different ways to fulfill the diverse mental capacities of sentient beings. In this regard, one can develop admiration towards all kinds of religions by recognizing all religions as methods and means to serve and feed different mental dispositions of the human mind.
About the meaning of deity yoga retreat, His Holiness explained:
In Tibetan "Gompei kyona deipa byed" means :
While in retreat if one becomes reluctant in meditating then one should recite m
antras.

The actual deity retreat is not about reciting and counting mantras but it is about meditating on the three principle aspects of path by using deity yoga. Also retreat (in Tibetan "Nyen-pa") means to get closer. Often people understand "getting closer" to the deity as seeing the deity as an independently existing and individual protector deity. His Holiness says that this concept is wrong... this kind of retreat could create an even stronger egocentric attitude and stress. Therefore he prefers "Nyen-pa", in the context of getting closer to Buddha-hood, enlightenment or the omniscient mind. He said that many people in retreat just count mantras and when they get tired the only thing left is to take a break! With this style of retreat no real "Nyen-pa" is taking place!

On the last day of the event a long live puja for His Holiness with tsog offering was held. This time His Holiness performed the tsog puja with bread only and without wine and meat. Usually most lamas believe that a tsog ceremony must have three substances: some kind of bread, wine and meat, which is very similar to the way of performing a Christian mass. This time, His Holinesses' wise, skilful manner and his non-dogmatic approach and great knowledge gave a fantastic lesson about how to perform a non-alcoholic and vegetarian Tsog!

To conclude the event, His Holiness said, that the core practice of all of Buddha's teachings, bodhicitta and the view of emptiness, should be emphasized within oneself with the motivation of really developing them within oneself. If one practices such means using them as a practical help in some critical situation, one can then feel that dharma helps to solve problems. Otherwise if one does not apply the teachings and even if one meditates on deity yoga, when one has a headache one feels pain in the head, when one has a stomach ache one feels the pain in the stomach in the same way. Therefore, one then might assume that deity yoga does not help to solve problems. One should put effort in meditating on bodhicitta and the view of emptiness which practically help to solve problems and to reduce them in any critical moment of life!

I dedicate this note to the clarification of some questions that are often asked by tantric initiation participants. May this also be of benefit for many other sentient beings and meet their wishes.





Thursday 22 March 2012

Truth and Love



TRUTH AND LOVE

Geshe Gedun Tharchin 

        Human beings may differ as they certainly do in size, colors and quality, in material possessions, talents and dispositions, yet the soul that is hidden beneath earthly crust is one and the same for all men and women. It is like a large tree having countless branches and leaves through all of which throbbed the same life. Although, therefore, the universe is full of endless variety, there is, nevertheless, an all-embracing fundamental unity underlying the outward diversity. Since both the human and non-human beings have a common descent, I believe is it good to realize brotherhood or identity not merely with the beings called humans, but with all life. All life is essentially one no being can be exploited by man for his own purpose.

        We all believe in Truth and that which really exists is the one, spiritual, primordial source of the same universe. It is not a unity that destroys the diversity, but a unity that pervades diversity. It is the changeless substratum of all changes. Such all pervasive reality in which everything living, mysterious power behind the manifoldness and mutations in the universe, which power to be the ground of all existing things.

       There is a law that abides and governs everything in the universe. The particular law govern different spheres of the universe are the different ways of working of this One Law. This law is Truth or God itself. God’s law and God are not different things and the formless God assumes form for His devotee. Man tries to comprehend God who transcends speech and reason by giving Him names and forms. There are as many names of God as there are people who speak about God. ‘If it is possible for the human tongue to give the fullest description of God, I have come to the conclusion that for myself, God is Truth.’ Gandhi says. He identified Reality with God and God with truth. Truth is the choicest name for God for him.

       There is a higher level of knowledge where knowing is becoming and of existence and truth are identical. Truth coincides with reality and refers to the first principle of being in all things. Nothing is or exists in reality except Truth. That is why truth is perhaps the most important name of God for Gandhi. Truth is the Subject and never an object, something oppose to and different from the knower. Hence Truth is to be realized rather than to be known. In its deepest sense Truth is a state of being.

       The absolute Truth needs no proof. It transcends time and history It is beyond perception and description. Just as the sun shines by it’s own light, the Absolute Truth shines with its own light and is its own proof. It supposed by all the relatives, temporal and perceptible truths. It is only in the light of the ultimate Truth that the lesser truths can be understood.

       Word God was understood differently by people with different backgrounds and that numerous crimes were committed in the name of God. Therefore, known as unbelievers and atheists are convinced that the traditional idea of God was subject to very serious doubt. But even those who denied the existence of God did not deny the necessity and power of truth. To respect such fact we can say ‘Truth is God, which embraces all, including the atheists, who were seekers and followers of truth, no matter, in what form they perceived it.

       Absolute Truth is beyond speech and reason. Purity of heart is essential for the perception of Truth. A humble man who is ‘humbler than the dust’ alone can see the Truth. Therefore purity of life is essential for the intuition of Truth. Clarity of insight is based on purity of heart. Ethics and metaphysics are intimately related. They imply each other and support each other. Life and thought form an integrated whole. This is the core of philosophy of life and one has to demonstrate it through one’s own life.

       Truth and Love are inseparable and presuppose each other. Love is the expression of Truth in the world of phenomena. The absolute Truth which is the sum total of all relative Truths is the Ultimate Reality. It is one and is beyond ordinary human understanding. Yet it is not totally unknowable. It reveals itself in nature and man as the law of love. Thus the law of love is the mundane expression of the Supreme Law, Truth. Love that embraces all creation is the earthly expression of the Ultimate Truth, ‘The unity of all life’. To love is to live the truth. Therefore, Love has a metaphysical status equal to that of truth.

       In brief the ultimate ontological Reality. Truth is the God, reveals itself in the phenomenal world as the Law of Love, Peace, which becomes the law of philosophy of life. Peace can be lived only by the brave and the fearless. Within man Truth reveals itself as the ‘inner voice’, which is to be the light to his feet and guide to his life. The voice of conscience is infallible only when it is the outcome of a pure and disciplined life. Thus, metaphysical truth cannot be isolated from moral truth. Only an honest seeker with a pure heart can have the vision of Truth. For him or her Truth is God. Truth is Love and Conscience. Truth is ethics and morality; Truth is fearlessness. Truth is the source of Light and Life. Truth is God, Allah, Iswara and Buddha etc. I believe that a pure Buddhist can be at the same time a pure Christian, a pure Muslim, a pure Hinduist etc.
                                                                                                             Rome: 27th. May 2005

Ela Gandhi egandhi@gdt.org.za
23 October 2012, 21:41
to me,
Dear Gedunla,
This is beautiful.  Your explanation is so simple and easy to understand exactly as my Grandfather used to explain things to us.  Thank you for sharing this with me.  Best wishes and May your message be heard by many.
Ela Gandhi
Gandhi Development Trust
P.O. Box 477 Hyper-by-the-sea,
4053
tel 031 2012067
0827816843
fax 0865913993





Wednesday 21 March 2012

Intention and Motivation


Buddhism Now

The article published on Buddhism Now Journal - May 2004 in UK 


Accumulating Good Karma is Beautiful

Geshe Gedun Tharchin


In the mind training or mind transforming practices (lojong), it is taught that there are two things which should be done-develop appropriate motivation and dedicate the merit from practices to the benefit of all beings. Before coming to this summer school, for example, we should have produced a good motivation and at end we should make the dedication. So, motivation and dedicating merit are very important in Tibetan Buddhism.
     Motivation is a kind of alchemy which transmutes actions into something positive or negative. Everything we do-having breakfast, sleeping, whatever-can be transmuted into dharma [pure, religious or spiritual] action. The important thing is the motivation. We may be involved in an activity we do not consider to be dharma like cooking for example, but cooking can be transformed into dharma. How? Through motivation. The right kind of motivation can transform any action into dharma.
     In order to develop and maintain such motivation we need mindfulness or awareness. Awareness, in general, is a technique. The real spirit of dharma is not simply mindfulness or awareness, it is positive motivation, keeping going, maintaining awakening. We can also call that karma.
    Usually, karma is referred to as a kind of destiny, but it isn't. Karma is action. In English that is literally the translation. It simply means `work'. Putting your cushion from here to there is karma. Karma is not that complicated. It is not something done in the past; it is present. We are doing it. In Buddhism we hear `karma, karma, karma', but where does karma lie? In the motivation. I am trying to give you an idea of how karma works, the process of accumulating the karmic actions, karmic imprints.
    Motivation has two levels-causal and resultant-this is a kind of translation from the Tibetan. Causal motivation is fundamental, and resultant motivation is that which is present in the moment of action. Here we are at the Leicester summer school. What kind of intention did we have before coming here? Whatever it was is the causal intention regarding this summer school. That intention is very important, very powerful; it is the key to transmuting this five-day schedule into, what? How powerful will the dharmic action be? What sort of dharmic action will result? The causal motivation or intention regarding this summer school has already taken place. Now we are in the process, in the moment to moment living of it. With what kind of intention did we have breakfast this morning? Morning meditation, meetings, tea breaks, lunch-they take place one by one. What kind of intention did we have before each one? We can analyse it.
    Sometimes it is easy to calculate how much good or bad karma is being accumulated. The fundamental intention that we have before each activity will transform one hour, say, or more into either dharma or nondharma. So, this is causal intention.
    Then there is resultant or momentary intention. We might have had a good intention before this meeting, but during it some disturbance or wrong intention comes into our minds. However, that doesn't matter so much. Between these two-causal and resultant-causal is the more important; it has the greater power to transform. Positive karma still accumulates from the power of causal intention. So momentary intentions are secondary.
The Bodhicharyavatara by Shantideva points out that the root of dharma practice lies in intention; the spirit of it is positive intention. I would like to emphasise that it doesn't necessarily matter what you are doing, the important thing is how it is done and with what kind of motivation. That is the point. And awareness is the key to keeping positive intentions alive. A book by His Holiness the Dalai Lama, Ethics for the New Millennium, has within it a chapter entitled `No Magic, No Mystery'. This is very much His Holiness's style-no magic, no mystery-and the book contains a detailed analysis of motivation or intention. I feel this is a very important element in Buddhist practice-a state of mind and heart which covers not only something in the beginning but also during. The first motivation is the one which determines what follows-whether it becomes positive, negative or neutral; it determines whether positive or negative karma is created.
    People want to know what karma is. They ask, `Is karma destiny?' No, it is not destiny, neither is it complex. Actually, it is quite simple. There was a famous Tibetan yogi who in the early part of his life had been a robber. He lived on a mountain and robbed travellers who passed by. One day a poor man happened to cross his path and the poor man asked the robber, `Who are you?' The robber gave his name. The traveller was terrified, so much so that he fell down dead. This greatly saddened the robber, `Oh, just hearing my name is enough to kill people.' It was a turning point in his life and as a result he became a meditator, a yogi. In fact, this once notorious robber became an extraordinary yogi. He utilised a particular method with black and white stones. Every evening he would reflect on how much negative and positive karma he had produced that day, `I had this intention and that action followed. This was positive, that was negative.' In the beginning he picked up very few white stones; they were mostly black. Later on, however, more and more white stones were used and not so many black.
    What is interesting is that when he was a robber, he couldn't get enough food. Then, when he became a yogi the food could not get to him, so much was brought by devotees. The Tibetan saying is: The mouth couldn't reach the food. Now the food cannot reach the mouth. Karma is clear here. When he was a robber he was involved in bad karma. He worked hard but it was hugely difficult even to find enough to eat. Later he started to accumulate good karma and suddenly, not only did he get plenty to eat, there was too much. What concerned him in his practice was intention. How many positive intentions today? How many negative intentions?
    These practices are for all the activities which occur throughout the day. It is not a question of, `I'm practising the dharma for an hour now, and now I'm resting.' That is impossible. Sometimes we may think like this, `Now I'm practising. Now I'm not practising, I'm reading.' But this is dualistic. There is no difference between practising the dharma and our everyday lives, whether preparing breakfast, going to the office, driving, or whatever-all these things should be carried out with dharmic motivation.
    We may practise the dharma with three different levels of motivation-with the motive of attaining good conditions in a future lifetime, with the motive of realising nirvana, or with the motive of dedicating one's life to the causes of Buddhahood, to full enlightenment, to the awakened state. Out of these three motivations any action could become dharma practice. On the other hand, being able to sit like a Buddha statue is not dharma practice, and dharma practice is not for making oneself relaxed or getting rid of headaches, `Oh, I have a headache, I need to meditate.' We don't need to practise the dharma for this; there are better methods for getting rid of headaches. Using the dharma with this kind of intention is very poor. Feeling relaxed or being relieved of a headache may, of course, be an outcome of meditation. When we buy Coca-Cola the tin comes with it. Our intention is to buy the drink not the tin, but we get the tin anyway. There is no need to meditate in order to cure a headache-better to meditate for nirvana. If practice has the power to cure your headache, it will do so. Even if you don't want your headache cured, it will be. Practising the dharma for that purpose, however, is imagination for me, and maybe for the Tibetan people.
   In Buddhism we also have the three jewels-Buddha, Dharma, Sangha-and these are considered the protectors for all who wish to reach liberation, nirvana. But the Buddha, Dharma and Sangha are not for resolving the problem of a headache; they are not protectors for simple things.
    I feel it is a very important for Buddhist practitioners to get to the essence of the practice and not be wasting time on side issues. Buddha, Dharma, Sangha are the protectors for all those who are seeking liberation. If you use the three jewels-Buddha, Dharma, Sangha-for resolving very small problems, that is actually the misuse of dharma, that is also negative karma; it is not right karma. Let me make it clear, karma is not something we plant and which comes about without our knowing. It is quite evident that karma mainly depends on motivation. Motivation is the fundamental cause of how we are going to feel; what we experience is a result of previous intentions. If we have enough mindfulness we can clearly see this from our own experiences. It is not that things come without our knowing them. Happiness and unhappiness are our experiences. We begin to see that this good state of mind or this unpleasant state of mind was caused by this or that intention. This is how to check whether or not karma works.
    Buddhism teaches that we can overcome any physical problem with mental strength. Physical problems, small problems, are nothing for real practitioners; they are conditions for expanding the potential of their practice. Do we practise the dharma in order to resolve a small headache? No! If serious practitioners have headaches or some other kinds of pain or difficulties, these things become the conditions for expanding their spiritual strength of dharma, for realisation. This strength, this inner quality, has the power to overcome any external or physically-related problem. That is one special characteristic of dharma practice. To use that quality we need to know exactly how dharma works, what the process is, what it is really meant for, and how it affects us within.
    The realisation of impermanence is the beginning of dharma practice. Great masters often talk about `the clear light of impermanence', not emptiness. To talk in terms of emptiness may be too difficult for us to start with. Reflecting on impermanence, however, shows the route to dharma. If we reflect on impermanence when we start practising, that really opens up dharma action; it clarifies our aims of the practice. Otherwise we go to other goals-tiny goals which interrupt the real one. Reflecting on impermanence therefore will disclose the clear route to nirvana, not to these small things. Impermanence and the law of cause and effect is the start of practice.
    We need to keep these goals of practice in sight. That doesn't mean we have to avoid anything in our everyday lives. Motivation is all that needs to change. If anything else has to be changed it changes by itself. There is no need for us to think about it. If it changes here in the intention that changes everything.
     It is very important not to abandon our everyday activities while practising dharma. These two things support each other. We are in samsara, this very high-tech modern society. Without a mobile phone you can't be Buddha; you can't do anything! I recently led a small retreat in Assisi. There were some practitioners there who wanted to follow the renunciate's life. I told them they should just become beggars, that the beggar's life is the best for dharma practice. A woman said, `No, no, I can't. This is too much.' I said, `You should be a modern beggar; not that other type who have to live on the streets. The modern beggar discards the computer and mobile phone. In this society these are now almost considered to be prerequisites, indispensable to life, to survival-unless, of course, you have a very good secretary who takes care of everything for you. The woman was very impressed. She said, `Oh, I never thought about that.'
    It is nothing these days in this society to have a mobile phone. Every year many are just thrown away for the latest models. Computers are the same; they are very cheap.
    If we have a real sense of dharma and enough awareness, mindfulness, then we don't lose anything. The robber who became a yogi put a lot of effort into being a robber but couldn't get enough to eat. When meditating and counting black and white stones every day, however, he got more than enough food. You might say, `Oh, how could he get food by just counting stones every day?' Most people calculate everything, `If I do this, I will get that.' You try and plan but then you might think, `I won't have enough for the next five years!' But karma is not like that. You cannot programme the future. Just accumulate good karma and mysteriously things will come, naturally.
     I sometimes say to my friends, `No programme. No project. Just try to accumulate good karma.' I think this is beautiful; it frees us from a lot of stress and problems.
    So, this is how karma, motivation, dharma practice and everyday life work together. If we don't know how they work as a whole, we see contradictions, and that leads to confusion. As long as we see dharma practice and everyday life as a contradiction, we shall not understand what dharma means. Dharma can never contradict anything. It can go smoothly even with someone like bin Laden, no problem. We may think bin Laden is a very bad person, but still dharma can go with him. There is nothing to contradict the dharma. As long as we say, `That is in conflict with my dharma practice,' we have not yet understood how to practise. All this depends simply on our understanding, our capacity to catch the essence of dharma. Then we can practise dharma very easily.
    It is also very important to know what samsara is. We are practising in samsara, not outside of it, and dharma is not contradictory to it. Dharma actually helps samsara, purifies it, transforms it. In Buddhism we are taught of the nonduality of samsara and nirvana. We do not need to be on a high level in order to understand this nonduality of samsara and nirvana; it is just a matter of being here, knowing how to integrate dharma with samsaric conditions.
    Everyone can work fully in the dharma whatever they do. How do we continue with our normal lives and integrate them with the dharma in a complementary way? This may be difficult, especially if you are very busy, and yet the important thing is not to think in terms of time for practice as opposed to the rest of the day when you are not practising. That is the biggest problem. There is no time when you cannot practise the dharma. That is where intention comes in.
    The highest intention or motivation is the Boddhicitta and there are four preliminary steps of lojong or training of boddhicitta practice. The first thing to acknowledge is the human potential to produce goodness for others. The second is to realise that things are impermanent-good things are impermanent, bad things are impermanent, bodies are impermanent, absolutely nothing lasts forever. So it is important for us not to waste time. People say that time is money. The practitioner says that time is dharma. The next thing to understand is the karmic process-what action results in what. This is in terms of one's own experience and one's own behaviour. And finally one needs to understand samsara-its characteristics, its conditions and what it is. If we do not know samsara, we are confused. We are in samsara and have to know that. The dharma is practised in samsara, and when we are meditating, we are still in samsara.
    These four are preliminaries in the sense of training to be a practitioner of the awakened mind (bodhichitta). People say, `To have the awakened mind (bodhichitta) is very difficult, very idealistic, complicated,' as though it were an impossibility. It is only impossible, however, if there is a lack of preliminary practice. If we practise the preliminaries well enough, there will be no problem; it will not be difficult to get the result. The awakened mind (bodhicitta) will literally come to us like the rays of the sun.

(Ven. Gedun Tharchin is a Lharampa Geshe from Jangtse College of Ganden Monastic University of Tibet in India. He resides in Rome and teaches in Italy and abroad. His first book in Italian "La via del Nirvana - The Way to Nirvana" has realised in May 2003 by Ellin Salae editors. This article is from his teachings given at the Leicester summer school in August 2003.)