2016-09-05 View, Meditation, Action and Fruit- Part Eight(Last)

A teaching given on the 5th of September 2016. 

The basis is the view. As I said before, one ascertains a correct view and tries to understand the mode of abidance of conventional reality, which are the principals of karma- cause and effect and dependent arising. In addition, one eliminates misconception regarding the meaning of profound emptiness, the ultimate mode of abidance. One should meditate continuously and repeatedly on the view which misconceptions have been eliminated in relation to, while being inseparable from the holy Lama’s oral instructions. As well, one should have a stable basis of the four preliminary practices and the practice of the four thoughts which change the mind. Through generating time and again the mind of enlightenment (Bodhicitta), one should perform repeatedly a meditative stabilisation of calm abiding and special insight. We should not just leave the meditation as such, but rather, while going, staying and doing all activities at all times, all the time and in all situations, while experiencing any problems and difficulties, we need to infuse all these situations with the practice of the view. By not forgetting the object of observation of the view, one trains repeatedly in the power of this meditation on the view. The repeated practice in the power of meditation on the view is what is called conduct. 

The mode of abidance of all sentient beings’ mind is primordially Buddha nature. This nature never gets contaminated by defilements, yet temporarily, it is obscured by conceptual thought patterns. Therefore, training in the strength, or in other words, continuously practicing the inseparability of view, meditation and conduct causes the obscuring defilements of the nature of mind, being: afflictions such as attachment and aversion, adhering to good and bad, virtue and non-virtue, all the patterns of conceptual thoughts, clinging to dualistic fixation; these two obscurations : afflictive and cognitive obscurations become lesser and lesser, slighter and slighter gradually. Until finally, when one reaches a state of meditative stabilisation like a vajra, all the fine defilements without exception are extinguished. 

Having extinguished the defilements by meditating properly on the meaning of emptiness, in dependence on the accumulation of wisdom, the nature of mind’s primordial purity from defilements suddenly gets released. By abandoning the defilements, the result of the Dharmakaya (Truth Body) which is endowed with the two purities becomes manifest. 

We complete a vast accumulation of merit with the practices of: generosity, morality, patience, diligence, cultivating love and compassion, cultivating the practice of the four thoughts which change the mind, praying repeatedly for all numerous sentient beings, wishing to attain enlightenment and generating Bodhichitta time and again. The result of such a perfect accumulation of merit is the ability to benefit all limitless sentient beings without excretion or effort until the end of space, until Samsara empties with the two bodies: the Enjoyment Body (Sambogakaya) and the Emanation Body (Nirmanakaya). 

In the Buddha-Dharma it is spoken about the view which knows correctly the worldly conventionalities and the view which realises profound emptiness, the ultimate mode of abidance of reality. To begin with, we should study these views and eliminate misconceptions in relation to them. Directly applying these two views to your mind you should meditate repeatedly. Do not only meditate, but also while going, staying and doing all activities, when the strength of the practice on the view and meditation comes to mind during the experiences of problems, difficulties, troubles and any situation at all, we should perform a conduct which is inseparable from the view and meditation, conduct which is driven from the power of view and meditation. Depending on this kind of continuous practice of the view, meditation and conduct with effort, the afflictive and cognitive obscurations without exception are abandoned and the attained perfect result is the Dharmakaya and Sambogakaya until the end of space, until Samsara is empty. 

We need to understand properly the view, meditation, action and result. Based on that, it is very important to train gradually according to our mental capacity and ability. When worldly beings engage in agriculture, at first the farmers make the field fertile. After that, the seed is planted and all weeds and other plants are removed, water and fertiliser are spread and the field is properly protected. In dependence on that, in the autumn a result of perfect crops would grow only when all the conditions are complete and the order is correct. Otherwise, sayings such as: ‘I don’t need a field, I only need the fruit’. Or:’ I do not need water and fertiliser in my field’.’I will put fertiliser and water, but I will not clean it nor protect it’. In these cases, will crops grow? Absolutely not. Just like this example, while practicing the Buddha-Dharma, if you need to remove your own suffering and attain an excellent result, based on knowing properly the principal of view, meditation, action and result and being inseparable of the practice of view, meditation, action and result as well as knowing their respective order, it is extremely important to practice like that. 

If you are not a Buddhist and don’t want to do the Buddhist practice, there is no need or reason to know this. However, if you are a Buddhist and are someone who wants to practice the Buddha-Dharma properly, if in dependence on the practice of the Buddha Dharma, you are someone who is able to attain peace and happiness and if you are someone who in dependence on the practice of the Buddha Dharma wants to eliminates difficulties and problems from this and future lives, as I said before, knowing the meaning of view, meditation, action and result is incredibly the most important thing to know. 

Dharma friends who have trust and hope in me, Dharma friends who want to hear my Dharma teachings, don’t listen only once to that which I have taught, but listen time and again. Don’t leave it just at listening, but practice it personally. Having practiced, listen time and again. 

Not only that, but also study time and again the many Sutras spoken by the Buddha and commentaries composed by his followers on the subject: view, meditation, action and result. Learn through listening and contemplating about the teachings from other qualified virtuous spiritual friends. If you make efforts properly, there is no doubt as to the arousal of an excellent result. 

Not doing that, but instead sometimes practicing in a simple and easy way very shortly thinking that it will become good, is merely a hope and prayer. In actuality, in that way, it is completely impossible to transform your mind, be able to eliminate your suffering and attain excellent happiness. Therefore, please practice, make effort and be diligent by understanding the purpose of that. All of you, don’t ignore these teachings and don’t be distracted. The reason is that practices such as this in the Buddha Dharma are not only for the purpose of this life, but a great aim will be accomplished for many future lives to come. Since it isn’t just for yourself, but rather the welfare of all sentient beings who are as vast as the sky, do not ignore such an important purpose. That is very important. 

In this life, during a few years for food and clothing, during how many years have you gone to school? How much did you study? After studying, for the purpose of your food and clothing, during how many hours have you worked day and night? Every day, how many problems did you bear? Therefore, in this life for only a few years, if we can make such effort, why can’t we make efforts for the goal of many future lives? Why can’t we endeavour for that? Being deceived with only the purpose of the happiness of this life, if we throw away the goal of future lives, there is no more severe mistake, there is no more severe error and there is no more severe delusion. Therefore, by knowing these reasons, all of you please practice. I join the palms of my hands and make supplications repeatedly. The ones who have trust and faith in me, all Dharma friends, I make these supplications to you. Please don’t leave my hope unfulfilled. These supplications that were made with effort to you, don’t ignore them meaninglessly. 

My thanks and appreciation to you all.