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<\/a>His Holiness the Dalai Lama: The merit we accumulate from these practices should then not be dedicated to our own well-being, freedom from samsara, existence in higher realms and so on, but solely to the attainment of buddhahood in order to relieve the suffering of others. We must also have the wisdom to see the void of the existence of the triad. This constitutes the 37th practice. <\/p><\/div>\n
4 – The Thirty-Seven Practices of the Bodhisattvaby\u00a0His Holiness the Dalai Lama, Bodhgaya 1974.<\/span><\/p>\n Once we have taken birth in bondage, everything else follows automatically. We all suffer the fruit of the past. The intrinsic nature and cause of samsara are impure because it is a product of karma and delusion, which it in turn produces. It is always endowed with suffering, karma and delusion\u2014circumstances always cause delusion to arise. There are, therefore, five wrong qualities of birth: birth with suffering, birth in the wrong place, birth reproducing the same errors in the future, birth into a state of suffering and delusion, birth taken without freedom of choice.<\/span><\/span><\/span><\/p>\n Until we can free ourselves from this existence, this production of karma and fruit prevents any true, permanent happiness. So we must try to free ourselves from this plight by practicing the threefold training of morality, wisdom and meditation, with morality as the base. By our practice we must destroy delusion, the cause of all our trouble, by the force of antidote. So we must strive to attain nirvana.<\/span><\/span><\/span><\/p>\n The ninth practice of the bodhisattva:<\/strong><\/em><\/span> The tenth practice of the bodhisattva: These verses express the essence of Mahayana Dharma. In short, all the infinite sentient beings share the wish to avoid suffering and obtain happiness. To seek solely one\u2019s own happiness therefore is reprehensible. From time immemorial we have always been concerned solely with our own happiness, yet what good has it done us since we still suffer!<\/span><\/span><\/span><\/p>\n As it is said in the <\/span>Guru Puja<\/em><\/span>, \u201cThe chronic disease of holding oneself dear is very harmful, preventing us from working, walking or eating properly; we are half a body, half a person. As long as we are self-cherishing, we are like half a human being.\u201d Therefore we must do our best to get rid of this disease, and in the <\/span>Wheel of Sharp Weapons<\/em><\/span>, a mind-training text, this self-cherishing is particularly attacked, it is called an evil ghost or demon. An external worldly demon does temporary harm to us, but the inner demon harms us all the time. The truest demon is attachment to self, grasping by the self, ignorance, then the self-cherishing attitude. From this demon arises \u201cI want this\u201d and \u201cI want to be happy\u201d; ignorance and self-cherishing reinforce and support each other.<\/span><\/span><\/span><\/span><\/p>\n Were these the only two demons we have to cope with, it would not be too bad, but usually others like jealousy, wandering thoughts, drowsiness in meditation, and so forth, arise. So being a true practitioner of the Dharma is not easy, he is like a true soldier always fighting the enemy within\u2014delusion. The demon of selfish grasping is the great enemy we have to fight. Sometimes this is very difficult and one may get discouraged. Naturally there are times when we have to face many problems, but we should not lose heart but struggle on until we obtain final victory. It is impossible to defeat all our worldly enemies, but this most glorious victory over the enemy within is possible. As Nagarjuna puts it, \u201cThere has never been anyone who has defeated all his worldly enemies and passed away peacefully.\u201d Which is very true. But we can defeat the enemy within and do so once and for all. As the Bodhicaryavatara says, \u201cAll our worldly enemies can be temporarily defeated but they will regroup and attack again. But the enemy within can be defeated forever.\u201d To fight with the true enemy, our delusions, is the responsibility of the practitioner. Ben Kungyel says, \u201cMy practice is to stand at the door of delusion with the spear of the antidote raised. If he is fierce, I am also fierce.\u201d<\/span><\/span><\/span><\/p>\n The practitioner of Dharma cannot be lax in this respect. Therefore, it is not at all easy, but we should not let ourselves be discouraged. Unlike bodhicitta and <\/span>shunyata<\/em><\/span>, self-cherishing has no firm foundation. It is not only that the attitude of holding others dear and <\/span>shunyata<\/em><\/span> has a solid foundation, but all the buddhas and bodhisattvas are backing this, giving power and energy to their supporters. Though there may be <\/span>maras<\/em><\/span>fostering self-cherishing through ignorance, those who support us are enlightened. So on the one side there is unsteady backing and on our side indestructible support on firm foundations. As the <\/span>Bodhicaryavatara<\/em><\/span> says, \u201cIt is the buddhas who have thought and contemplated for <\/span>kalpas <\/em><\/span>on bodhicitta, which is the essential thing for all sentient beings.\u201d<\/span><\/span><\/span><\/span><\/p>\n Thinking in this way, though our standard, our ability, is poor and weak, we have many reasons for confidence in our victory. Even though egoism and self-cherishing seem strong they are without foundation. One reason is that the most subtle consciousness arising in us can be transformed into a realization of <\/span>shunyata<\/em><\/span>\u2014delusions cannot survive indefinitely. So we should not be discouraged but struggle against self-cherishing and eliminate completely this chronic disease. And we must develop the attitude of cherishing others by realizing the great qualities.<\/span><\/span><\/span><\/span><\/p>\n As it says in the <\/span>Guru Puja<\/em><\/span>, \u201cSeeing that the mind which tries to lead others to happiness is the door from which enter all the infinite qualities, although these beings may rise against me as enemies, bless me to be able to hold them dear, even dearer than my life.\u201d The mental attitude of holding others dear is the supreme medicine, the ambrosia of the inner guru and master. Realizing this fact we must generate such a mind where none exists and develop it where it does. Do this in all actions, walking, sleeping, and thinking. If we can do this we become a supreme practitioner of Dharma, drawing on the essence of life, making a supreme offering to bodhisattvas, and using the supreme method to rid ourselves of obstacles. There is nothing higher or greater than such a mind.<\/span><\/span><\/span><\/span><\/p>\n \u201cIf therefore from time immemorial we have been cared for with motherly love \u2026\u201d<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n The eleventh practice tells us that by seeing the wrong of self-cherishing and the virtue of cherishing others, we should exchange our happiness for their suffering.<\/span><\/span><\/span><\/p>\n The twelfth\u00a0practice of the bodhisattva: This also involves the exchanging of self, and I will now point to some particular practice of this. For example, if somebody from intense greed robs us or encourages others to do so, he greatly harms us, at the worldly level, and may therefore become an object of hatred, and, legally, we have every right to retaliate. But for one who practices bodhicitta to react in that way is quite wrong. Instead we should dedicate to him not only our possessions but also our body and merit from past, present and future lives. A case in point is the author of these thirty-seven practices. He was in Sakya, and had just left a monastery where he had received offerings. On the road he was stopped by thieves who took everything from him and ran away. Very peacefully he called out after them, \u201cWait!\u201d They stopped and he explained that he had asked them to do so because he had not had time to dedicate their spoil to them properly. He then made a very slow and complete dedication. They returned the property and, after receiving his teaching, became his disciples.<\/span><\/span><\/span><\/p>\n The thirteenth practice of the bodhisattva:<\/em><\/span> This is another very difficult point and situation. One is completely innocent oneself and yet someone else from jealousy or some other reason wants to harm or even kill us. Yet even towards such a person we should not react with hatred but should generate strong compassion. Out of great compassion we must practice taking upon ourselves his unskillful deeds, while giving him our merit.<\/span><\/span><\/span><\/p>\n The fourteenth practice of the bodhisattva:<\/em><\/span> From dislike, desire to abuse us, debase us, someone spreads bad reports about us, though we are totally innocent ourselves. Of course, at a worldly level we should try to establish our innocence and thus defeat him. But from the point of view of the bodhisattva path, we must respect and praise his qualities.<\/span><\/span><\/span><\/p>\n The fifteenth practice of the bodhisattva:<\/em><\/span> This clearly is a case of someone that dislikes us and wants to hurt us by showing off our faults in an unpleasant way, bringing a flush to our cheeks\u2026<\/span><\/span><\/span><\/p>\n You should protect your heads from the sun. Put your robes over your heads, like \u201cyearlong meditators.\u201d When I was a boy I played a game with squares designed to show a child the stages of spiritual progress, and one square showed a \u201cyearlong meditator\u201d with his robe over his head. Now you can look like him!<\/span><\/span><\/span><\/p>\n We must respect someone who does this for making us do a self-criticism, he is a very helpful person. We do not see our own faults clearly, someone who helps us to do so is like a great guru, and we should respect him as such.<\/span><\/span><\/span><\/p>\n As scripture does, a guru instructs us and points out our faults. The Dharma is a mirror to show us our faults and accordingly how to correct them. We discover our impurities of body, speech, and mind by looking into the mirror of Dharma. So someone who discovers our faults instructs us as well as a guru. As the gurus and Tibetans say, \u201cPraise is good, but criticism is better,\u201d as criticism shows up our faults, and if we suffer from it we remember Dharma. Praise may kindle pride and make us forget our faults, while criticism teaches us not to commit the same faults again. In the same way happiness is good but suffering is better, because it takes us to the Dharma. Happiness eats the fruit of our past merit.<\/span><\/span><\/span><\/p>\n The sixteenth practice of the bodhisattva:<\/em><\/span> As in the <\/span>Eight Verses on the Training of the Mind<\/em><\/span>, \u201cWhen a person I have benefited, and placed great hopes in, hurts me very badly, may I regard him as my supreme guru.\u201d With so much sacrifice, love and care it is natural, and seems almost obligatory, that such a person should be kind to us, and then he does quite the opposite and treats us like an enemy. Another example would be a child afflicted with a bad spirit who attacks his mother with a knife. The mother should do everything to separate her child from that bad spirit and to show her child even more loving care. We cannot hate a child or a man with a knife, because they are driven by delusion. These are very difficult but essential practices and have to be singled out.<\/span><\/span><\/span><\/span><\/p>\n The seventeenth practice of the bodhisattva:<\/em><\/span> This is really very beneficial. I do this sometimes. If someone upsets or disappoints us, makes us feel very angry, one should sit and meditate, mentally recite the verse from the <\/span>Eight Verses on Training the Mind<\/em><\/span>, \u201cWhenever I am in the company of others may I think myself the lowest of all and hold the others supreme in my heart.\u201d One should visualize oneself bowing to the other person, respecting and praising him. If we do this it is very helpful, we are the humblest of all. Servants of all other sentient beings, we bow to them. Previously, visualization would have brought hatred, but if we respect this practice it will subdue hatred. Therefore, as the practice says, instead of visualizing an enemy whom we hit, visualize bowing respectfully to him. If you feel shy about this, do it in a corner, and then if you meet him in the street pretend that nothing is the matter. The whole purpose of this is to tame and train the mind, to bring it the peacefulness we need.<\/span><\/span><\/span><\/span><\/p>\n The next verse refers to two of the great obstacles of Dharma practice. The first is when everything in our life is fine, the second when we feel very despondent.<\/span><\/span><\/span><\/p>\n The eighteenth practice of the bodhisattva:<\/em><\/span> This is like the situation of the Tibetans losing their country, getting criticism from Indians, getting TB and feeling very despondent. \u201cHow can I practice Dharma under these conditions? I shall give up my robe, renounce my vows, go and get a lay job.\u201d It is very easy for this kind of thought to come, and very easy to lose the Dharma this way. Although poor, while there is someone to help us, there is still hope. But let us assume there is no help forthcoming, and we are subject to abuse. Well, if your body is in good health, things are not bad. But let us assume that we are ill. If our mind is at peace, then this can be borne too. But let us assume our mind is troubled as well. In such a situation the practice of the bodhisattva will, if we are not careful, be lost. So we should in such times take upon us all the suffering of sentient beings, wish all suffering upon ourselves, and dedicate our efforts to them \u2013 this is a practice of the bodhisattva.<\/span><\/span><\/span><\/p>\n Another dangerous case is when matters are faring too well for us:<\/span><\/span><\/span><\/p>\n The nineteenth practice of the bodhisattva: One may, for example, be very famous for one\u2019s worldly knowledge, or knowledge of the Dharma, and be respected by all. One\u2019s good qualities \u201chit the headlines,\u201d and one is universally popular and respected, worshipped by everyone. One becomes so wealthy one doesn\u2019t have to admire anyone, being one of the “top people.\u201d This is another time when there is a real danger of ceasing to practice the bodhisattva path. We may have a very strong pride in our wealth and fame, know Dharma so well that we think, \u201cI can outdo Nagarjuna.\u201d<\/span><\/span><\/span><\/p>\n Being the object of great respect and praise, one can be misled into thoughts such as: \u201cI could kill a man, it would not matter so much, like killing lice.\u201d In criticizing and abusing others, all sorts of defects come, sitting there like an owl. One must be very careful of this. Tsongkhapa says, \u201cWhenever people prepare for me a splendid seat, prepare for me a great offering, I have the presentiment that this is of the nature of suffering. I\u2019ve had this habit for a very long time.\u201d And he also pointed out that even great fame is not worthy of attachment. As it says in the <\/span>Bodhicaryavatara<\/em><\/span>, \u201cWhy is one so attached to praise? Because others criticize us. So why hate those who criticize, when others praise?\u201d<\/span><\/span><\/span><\/span><\/p>\n
\n<\/strong><\/span>Happiness is like dew on the tip of a blade of grass, short-lived and bound to vanish. Therefore we must seek the supreme stage of nirvana which never changes into suffering \u2013 this is the practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>From time immemorial we have been cared for by others with motherly love. If they remain in samsaric suffering how cruel just to free ourselves! To save them and other countless beings, produce bodhicitta, the wish for buddhahood \u2013 this is the practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>Whoever steals our wealth or lets others steal it, may we dedicate to him our wealth, body and merit \u2013 this is a practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>Although innocent of any offence, even if someone threatens to kill me, I must, by the power of compassion take upon myself all the sin of that person \u2013 this is the practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>Then there is the case of someone that slanders me, spreads unpleasant stories about me throughout the length and the breadth of the world. But I, out of a loving mind, must praise his qualities in return \u2013 this is the practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>Though someone may deride and speak bad words about you in a public gathering, looking on him as a spiritual teacher, bow to him with respect \u2013 this is the practice of\u00a0bodhisattvas. <\/em><\/span>1<\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>Someone we have taken care of like a son, and who then treats us like an enemy, we should love particularly dearly, as a mother does a sick child \u2013 this is the practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>If someone equal or inferior to us in attainments insults us, we should be humble towards him and respect him as a guru \u2013 this is the practice of the bodhisattva<\/em><\/span>.<\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>When we are badly off, abused by everyone, plagued with serious illness and in very low spirits, to never be downhearted but rather to take on ourselves the unskillful deeds of other sentient beings \u2013 this is the practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n
\n<\/strong><\/span>When one has a good reputation and the respect of many, with all the wealth of the God of Riches, see that such fruit of samsara is insubstantial, and do not take pride in it \u2013 this is the practice of the bodhisattva.<\/em><\/span><\/span><\/span><\/span><\/p><\/blockquote>\n