This verse is about the Five Wrong Livelihood of the
ordained ones. As the ordained depend on the benefactors or sponsors, it is
important for one to check the motivation of oneself, how one obtains the food
and clothing, etc to sustain oneself. One should abandon living in the Five
Wrong Livelihood. One has to live in the way of the Right Livelihood. The Five
wrong livelihood are: flattering, hinting, by force, seeking reward by favour
and by contrived means.
The example for flattering is to have the motivation to gain material
offerings from a person and praise that person based on such motivation. If in
the end, you obtain the material offerings then, this is considered ‘wrong
livelihood’. However, if without the motivation of any expectation, you praise
your benefactor, and the person happens to make material offerings to you at the
end, then it is not considered as ‘wrong livelihood’.
The example for obtaining things through hinting is to have the motivation of
obtaining something from another person through hinting. An example is saying,
‘Whatever you have given me last year was very useful for me’ or ‘someone gave
me something last year and it was very helpful to me’. With such hinting words
and the motivation to obtain certain objects from the other person, it is
considered ‘wrong livelihood’.
Next is to seek reward by favour. Giving the other person small gifts or
things of little value with the motivation to obtain more valuable or better
things from that person. This is considered ‘wrong livelihood’.
‘By contrived means or force’ is to try to get things from people through
pestering or insisting even after being rejected or refused and by force through
own authority, etc. If at the end, things are finally obtained in one of these
ways, it is considered ‘wrong livelihood’. However, if without such motivation
or force, just beg or ask and the person is willing to give, then it is not
considered ‘wrong livelihood’.
The example of obtaining things through contrieved means can be illustrated
as follows. In a monastry where a monk who is not seriously practicing Dharma,
upon knowing that his benefactors are visiting him, arranges his room nicely,
make nice offerings, pretend to practice and meditate just to impress his
benefactors. Doing all these with the motivation to gain something from the
benefactors. With such thoughts and behaviour, if the benefactors do make
offerings to him, it becomes a wrong livelihood. With wrong livelihood, whatever
one enjoys becomes negative.
Another example would be, a yogi who stays in a monastry but does not
practice very well. Sometimes, the lay community would visit the monastry to
worship. If the yogi thinks that his behaviour might affect the faith of the lay
community or cause them to lose faith and create negative karma, then he pretend
to practice and behave well. Due to that, if he receives offerings from the lay
community, it does not become wrong livelihood because his motivation was to
protect others.
When we talk about ‘offerings’, there are pure and impure offerings. The
Sanskrit word for offering is ‘puja’ which means ‘to please (the Triple Gem)’.
If we obtain things through any of the Five Wrong Livelihood, then the offerings
(obtained through wrong livelihood) we made to the Triple Gem would not please
them. Although, the teaching on the Five Wrong Livelihoods is mainly for the
ordained ones as they rely on the lay community for material support, it can
also apply to lay people. Whoever lives in the Five Wrong Livelihood creates
negative karma.
The Tibetan translation for the second line is slightly different. It says,
“From the very heart we are not always satisfied with what we have.” It is like
we always feel starved. Just like in a famine where there is always not enough
food and drinks, therefore we are always starving. This is caused by
self-cherishing.
Even though one has enough, one is always trying to collect and store more
and one is bound by miserliness. Out of miserliness we are not making offerings
to the Triple Gems as well as the poor and beggars. This is also caused by
self-cherishing.
All these wrongful actions, such as living in the Five Wrong Livelihoods, and
although we have food and money but out of miserliness, we are not able to
practice generosity. All these are caused by self-cherishing attitude.
‘Trample him…gain final release.’ These few lines means that by understanding
how self-cherishing works we should at least try to minimise if not eliminate
it.
We have done very little to benefit
someone,
Yet always remind him how much we have done.
We have never
accomplished a thing in our lifetime,
Yet boasting and bragging, we are
filled with conceit.
Trample him, trample him, dance on the head
Of this
treacherous concept of selfish concern.
Tear out the heart of this
self-centred butcher
Who slaughters our chance to gain final release
Whatever we have done to help is very little, yet we
keep boasting to this or that person that we have helped him a great deal. Also
we go round telling others that we have done a great deal for that person.
Although one is not qualified in the spiritual things and also not great in
wordly affairs so one is not qualified in the Dharma point of view and in
worldly point of view one is also not qualified. But acts as though one is fully
qualified in Dharma and worldly affairs and holds very strong pride. All these
pride is caused by self-cherishing.
Finally, as explained before, ‘selfish concern’ refers to self-cherishing and
self-grasping. One should strike at the hearts of these two attitudes or tries
to eliminate them.
We have many great masters and teachers to guide
us,
Yet shirking our duty, ignore what they teach.
We have many disciples,
yet do not ever help them;
We cannot be bothered to give them
advice.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centred
butcher
Who slaughters our chance to gain final release
Whenever there is teaching we rush to take it from
the Lama but we cannot keep the Guru-disciple relationship or samaya, thus we
break it. Later out of ignorance we find some fault in the Lama and we
criticised him. If one has received initiation, we cannot keep all the promise
or words of honour according to the vows we have received when we take the
initiation. ‘Duty’ refers to following the advice of the Guru whom we have
received the teaching or initiation. If you failed to follow the advice of what
is to be abandoned and what is to be developed, thus we go against the advice.
The cause of all these is again self-cherishing.
It is mentioned that if one can rely properly on many Gurus and teachers,
then it is good to do so because one can receive many teachings from the many
Gurus. If you meet highly realised Gurus or teachers, even if you do not
understand the teachings, you would still leave a great good imprint in your
mindstream. It is also mentioned clearly here that for those who cannot rely on
many Gurus, then to rely on fewer Gurus so that there is less danger and less
faults that one might accumulate. It is also mentioned that it is very important
that after one has relied or devoted to the Guru or teacher, one should not
disrespect or criticise that Guru. Sometimes we might see some faults in the
Guru due to our own impure karma. Even though the Guru has no fault but it is
from our perception that we perceive like that. It is very important that
although we have this perception, we should not loose our faith in him always.
When one rely on a master, it is very important to analyse at the beginning
whether that person is suitable to become one’s Guru or not. After analysing, if
you think it is suitable and you have strong faith in him then one can rely on
that person as one’s master.
From the Lama or teacher’s side, when they have disciples, it is their
responsibility to give the disciples teachings and guidance on the right path by
teaching or advicing them what are to be cultivated or the wholesome actions and
what are to be abandoned, etc. For those disciples who have material
difficulties, it is also the Lama’s responsibility to take care of them. But
there are some Lamas whose motivation is fame or reputation when they try to
collect as many disciples as possible. They are very happy to give teachings to
anybody just for fame and reputation. But do not care much about the disciples,
not teaching the right path and do not care or ignore whether the disciples are
practicing or not. Not having sincere motivation to help one’s disciples. Not
fulfilling the responsibilities of a teacher is due to self-cherishing.
Generally, when the disciple wishes to rely on a Guru, he has to analyse the
Guru whether he is suitable or not. Otherwise there is the danger that when one
sees some faults in the Guru later, one would start to criticise and that would
lead to accumulating a great amount of negative karma. Likewise, when the Guru
is going to accept the disciple, he has to check whether that person is suitable
to be his disciple or not. Therefore when he is requested to give teachings, he
cannot immediately teach that person otherwise there is the danger if later the
disciple tries to find fault in the Guru and criticise him then he would be
creating great negative actions. Therefore, due to the grave consequence of
adverse Guru-discple relationship, one should not simply or immediately accept a
disciple without checking.
The fact that practitioners are not able to keep the commitments received
from their Gurus and not able to keep good relationship with the Gurus; also the
Lamas not able to take good care of their disciples, all these faults are the
result of self-cherishing. Thus one has to minimise or eliminate
self-cherishing.
We promise to do many glorious deeds,
Yet in
practice we give others minimal help.
Our spiritual fame has been spread far
and wide,
Yet inwardly all of our thoughts are repulsive
Not only to gods,
but to demons and ghosts.
Trample him, trample him, dance on the head
Of
this treacherous concept of selfish concern.
Tear out the heart of this
self-centred butcher
Who slaughters our chance to gain final release.
For example, monks who received praktimosa vows and
bodhisattva vows and tantric vows from Higher Yoga Tantra initiations, as well
as for lay Buddhist who has received the five lay vows, one-day vows and those
who have received bodhisattva vows and tantric vows from Higher Yoga Tantra
initiations. All these commitments we have promised or pledged to preserve and
keep them but our practice is limited and poor. Our practice to benefit oneself
and others is very limited and poor. However we are very happy to pledge and
accept commitments but cannot hold or practice them well. All these are caused
by self-cherishing.
The second part, ‘our spiritual fame….repulsive…to demon and ghosts’, refers
to those monks who are well known or are regarded by people as very precious and
expert intellectually. But internally, their thoughts are very repulsive, not
having very good hearts, not practicing very well and are mainly concerned with
the happiness of this life. The conducts of such people not only shock the
Buddhas and Bodhisattvas but also the ghosts.
Question:
I wonder how can a teacher who does not have genuine practice or
realisation able to have his fame spread and be well known because it is usually
those who have genuine practice or realisations that their fame would spread?
Gen-la:
The phrase ‘our spiritual fame has been spread….our thoughts are
repulsive’ does not refer to very high and well known Lamas like His Holiness
The Dalai Lama or Lama Zopa Rinpoche. It refers to some teachers who are very
intellectually qualified or are good at teaching but inwardly they do not have
warm, kind love or good heart but in order to deceive people they teach very
profound teachings. They ask their disciples to praise them infront of others
such as saying ‘if you receive teachings from him, it will be very beneficial’.
Such people thus have motivations or thoughts that are repulsive or disgusting.
Thus even demons and ghosts would be shocked at such disgusting thoughts, not to
mention the Buddhas and Bodhisattvas. All these are again, caused by
self-cherishing.
Question:
[not audible]
Gen-la:
When one practice Dharma for the purpose of fame or good reputation, it
becomes dangerous because it will increase one’s pride and arrogance and these
are caused by self-cherishing. However, there are exceptions such as
Bodhisattvas, in order to benefit or help sentient beings, they need to have
some reputation or fame. So in this case when they aspire to achieve fame or
good reputation in order to help sentient beings then it is not caused by
self-cherishing but caused by cherishing others.
We have read very little, heard only few
teachings,
Yet talk with authority expertly on Voidness.
Our knowledge of
scriptures is pitifully lacking,
Yet glibly we make up and say what we
like.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centred
butcher
Who slaughters our chance to gain final release
Some people do not study extensively in Dharma and
scriptures but pretend that they have. When someone asks them a Dharma question,
they only know a bit here and there. With the motivation to be famous or gain
good reputation, they gave answers from very advanced teachings. They try to
explain on emptiness and teach tantra although they know very little and do not
know precisely. They even make up those they do not know regardless of whether
it is right or wrong. All these are caused by self-cherishing.
Some people do not study very well the path and ground leading to Buddhahood.
When they are asked some Dharma questions on these areas, they may reply that
the teachings on path and ground are not very useful. Instead, it is better to
meditate on emptiness and that is sufficient or say something like, ‘if one
knows one’s mind, one becomes a Buddha’. This shows that they lack the proper
knowledge though they pretend to be well educated on the scriptures explaining
the path to enlightenment.
The second part, ‘our knowledge of scripture is pitifully lacking…say what we
like’ refers to a person who has not extensively studied the scriptures but
pretends to be very expert like a great scholar. As he is not able to explain
very clearly on the Dharma scriptures, whenever he tries to teach, he lies and
gives wrong explanation, thus deceiving others.
The explanation for the remaining verse ‘trample him…final release’ is the
same as previously explained.
We have many attendants and people around
us,
Yet no one obeys us or heeds what we say.
We feel we have friends in
positions of power,
Yet should we need help, we are left on our
own.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centred
butcher
Who slaughters our chance to gain final release.
For example, some Lamas or ministers have lots of
attendants or servants, however they do not respect and treat these servants
well. Thus the servants do not obey or listen to them. Not gaining the obedience
of the servants is also due to self-cherishing.
We make friends with people of high position such as ministers and we try to
bribe them or offer them gifts in the hope that should we get into trouble in
the future, we would have many friends in high positions to help us. However,
when we are really faced with trouble, no one turns up to help us. Again, this
is caused by self-cherishing.
We have gained lofty status and ranks of
prestige.
Yet our knowledge is poorer than that of a ghost.
We are
considered great Gurus, yet even the demons
Do not harbour such hatred or
clinging desire
Or as closed-minded an outlook as we seem to have.
Trample
him, trample him, dance on the head
Of this treacherous concept of selfish
concern.
Tear out the heart of this self-centred butcher
Who slaughters
our chance to gain final release.
In Tibet, the reincarnated Lamas have the previledge
to be seated at the front in an assembly or at the top of the line. ‘Status’
here refers to titles like ‘His Holiness’ or ‘Holder of the Ganden Throne’, etc.
When the reincarnated Lamas do not study hard in the monastry, their knowledge
is poor thus it says ‘knowledge is poorer than that of a ghost’. This is due to
self-cherishing.
Although incarnated Lamas should have less delusion but when they have very
strong attachment and hatred, they are known to be worse than the Demon of
attachment. Again this is due to self-cherishing.
We do not mean that all reincarnated Lamas are like that but it is possible
that some incarnated high Lamas have strong hatred and attachment.
Question:
You mentioned that it is possible for some incarnated Lamas to act
badly. In such circumstances, is it because the Lama has been selected wrongly
or is it that they purposely put up a show to train the students?
Gen-la:
Some of the reincarnated Lamas use their appearance or show to benefit
sentient beings. Like one of the early kings in Tibet whose action was terrible
and at one time was expelled from the kingdom. There are some reincarnate Lamas
who are very famous in their previous life and when they passed away, they go to
pure land or other worlds but some return to this world. It is possible that
some incarnated Lamas have been recognised as similar to the previous ones but
not the actual person. There are also many levels of incarnated Lamas. Those who
have not gain control of their mind, when they mixed with bad company, it is
possible that they be ‘spoilt’ by the bad company.
We talk about theories and the most advanced
teachings,
Yet our everyday conduct is worse than a dog’s.
We are learned,
intelligent, versed in great knowledge,
Yet cast to the wind wisdom’s ethical
base.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centred
butcher
Who slaughters our chance to gain final release.
Although some people do not have high realisations
on tantric practice, they act as though they have the high realisation in
tantric practice and they also talk about tantra and emptiness. Even though they
are not ready to use consort and alcohol, they proceed with these; thus enjoying
consort and alcohol with attachment and create negative karma. Therefore their
behaviour is ‘worse than a dog’.
When monks engage in tantric practice, they have to observe the vows on moral
discipline purely so that they would not use consort and alcohol when they are
not yet ready. As moral discipline is the basis of all good qualities, without
it or when one’s vow is broken especially on moral discipline, one will not
develop concentration. If one does not develop concentration, there is no way
one can generate any wisdom. Thus in breaking one’s vows or moral discipline,
one breaks all the other attainments.
Question:
[not audible]
Gen-la:
When the person has reach that level (directly realising emptiness),
whether he is having a woman or drinking alcohol, it serves as a path to
decrease or destroy his delusion and help him advance in his practice.
For example, when one lacks the realisation, one is not suitable to use
consort and alcohol otherwise one will only fall into the lower realms. The
analogy is like riding on a mad elephant which would end up being killed by the
mad elephant. However, if one has reached the level, using consort and alcohol
will enhance one’s realisation. The analogy is riding on a well-tamed elephant
which will eventually bring one to the destination.
Question:
[not audible]
Gen-la:
If
the practitioner or bodhisattva reaches that kind of level, when he uses a
consort, initially attachment manifests in his mind but as he has control over
his delusion, from the second moment, the attachment will transform into great
bliss which will help him to progress in his realisation.
Like what we have mentioned before, if poison is consumed by the peacock, it
will enhance itsbrilliance but if poison is consumed by the crow, it will kill
the crow. Similarly, if attachment is used by the bodhisattvas (those in the
Path of Seeing), it will enhance or help them to progress in their realisation.
But for those who have not reach this level, it will only cause them to fall
into lower realms.
We have selfish desires and horrible
anger,
Which fester inside us, we would never admit;
Yet without
provocation we criticise others
And self-righteously charge them with faults
we possess.
Trample him, trample him, dance on the head
Of this
treacherous concept of selfish concern.
Tear out the heart of this
self-centred butcher
Who slaughters our chance to gain final release.
Due to self-cherishing, whenever one engages in any
activities or actions, the motivation is to achieve one’s own benefit or aim.
When we do our daily prayers, since it is a Mahayana practice, we should always
think of doing so to benefit other sentient beings. Instead, when we do the
dedication, most of the time we dedicate long life, health and wealth to
ourselves.
Sometimes, when we commit unwholesome actions such as stealing or lying, we
always blame others. Whatever we do, all our faults, we put the blame on others.
All these again, are caused by self-cherishing.
We wear robes of saffron, yet seek our
protection
And refuge in spirits and gods of this world.
We have promised
to keep solemn vows of strict morals,
Yet our actions accord with the demon’s
foul ways.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centred
butcher
Who slaughters our chance to gain final release.
Some monks, when they faced problems, they go and
seek refuge in worldly gods and demons. But since these worldly gods or demons
are not free from samsara, they cannot protect us. Since one has taken refuge in
the Triple Gems, it is not right to seek refuge in ordinary beings or worldly
gods. When one encounter problems and seek refuge in wordly gods and ordinary
beings, this again is caused by self-cherishing.
Although the verse mentioned ‘saffron robes’, it is indirectly advicing
Buddhist in general (those who have taken Refuge in the Triple Gems) that
whenever one encounters any problems or need help, one should not seek refuge in
wordly gods. Whatever help one needs, whether temporal or ultimate, one should
always make request to Triple Gems who have the potential to protect or help us
from any problems as well as to protect us from the lower realms and samsara.
Even when we make offerings to the wordly gods in exchange for favours, we
should not take them as the ultimate refuge from the depth of our hearts. Thus
it is best that whenever we have any problems we should pray to the Triple Gems.
In practice, the novice who have receive the novice vows, the fully ordained
monks have fully ordained vows, those who have received Bodhisattvas vows and
tantric vows, etc they have to abide by the vows. If their behaviour or conduct
is always full of strong attachment towards relatives and friends and strong
hatred towards enemies, all these negative conduct is similar to the Demon. If
our conduct is similar cherishing that we are not able to abide by the vows.
Question:
Are the two phrases in Verse 69 related? It seems that the first
phrase is referring to lack of faith in the Triple Gems and the second one is
the inability to keep solemn vows. Especially, the first phrase on lack of faith
in the Triple Gem, how does that link to self-cherishing?
Gen-la:
For example, when you encounter problem in your business or career, you
think that if you make offerings to the worldly gods, you can receive help from
them faster than the Triple Gem. All these is because you are concern with the
gains of this life thus instead of going to the Triple Gems, you turn to the
worldly gods. Therefore this is caused by self-cherishing.
************************************************************************
Note on authentication
Jacqueline Lam prepared the original typescript from the tape
recording. Pek Chee Hen checked and edited the typescript.
@ Losang Dragpa Centre, September 2001
