Tag: mindfulness

Khenpo Karma Wangyel returns in October to Romania. In continuation of the presentation from May of this year, he will hold a session of teachings between October 18-20, 2024 in Bucharest with the subject of practical preliminaries (ngondro), compassion and meditation.
You can read more about Khenpo’s first visit to Romania here:

https://gardenofmaitreya.com/2024/06/09/a-touch-of-grace/

Ngondro means “that which goes forward”. In other words, it is the very first step. Also called foundational practice, it is a structured practice manual designed to generate the mind of renunciation, purify negative karma, and accumulate merit so that we cannot actualize our potential or realize our true Buddha nature. Ngondro practice is divided into two parts. The outer part consists of reflecting on the four thoughts that take your mind away from samsara, while the inner part in the Vajrayana Dzogchen tradition presents the request itself, the Refuge project, followed successively by Bodhicitta, Vajrasattava, Mandala and Guru Yoga practices.

Khenpo Karma Wangyel is an exponent of Bhutanese Buddhism and his teachings are from the perspective of the Pema Lingpa lineage, the keeper of the teachings of the Nyingma lineage in Bhutan.
In Tibetan, the word for compassion is nying-je (Tib. snying rje), which literally means noble heart. Compassion is the most dignified, noble, and profound love of our hearts, the ultimate intention that makes possible enlightenment and liberation for the good of all sentient beings.

Bhutan is an isolated Himalayan kingdom where the people have still kept their purity and faith due to little contact with Western civilization. Also called the Kingdom of Happiness, Bhutan is considered the country with the happiest people.
The teachings will be presented in Tibetan and English translation will be provided. If there are people who want the translation into Romanian, it can be provided upon request.

Location:
Sambodhi Studio, Popa Rusu str. no. 16A, Bucharest.
Program:
Friday 18 October: 14.00-17.30
Saturday 19 October: 14.00 – 17.30
Sunday October 20: 14.00 – 21.00

Participants can make a small voluntary donation to the teacher.

Registration can be done by email at citizenk2014@gmail.com or by phone at no. 0727673376 or 0727848430 within the limit of available seats offered by the space dedicated to the event.

With gratitude, event coordinators:

Mihai Rapcea / Veronica Anghelescu

Geshe Jampa Gelek

Romania, June 2024

Simultaneous Translation by Thubten Sherab

Transcript and Postprocessing by Veronica Anghelescu

Moderator: Alexandra Grigorescu

White Tara Study Group & The Garden of Maitreya

Geshe Jampa Gelek is the resident teacher of Buddhist studies at the Lama Tsongkhapa Institute in Pomaia, Italy. He earned his Geshe degree from Sera Je University in South India, becoming the first to graduate in 1999. Currently, Geshe Jampa Gelek is concentrating on tantric studies and teaching in the Institute’s Master Program, which is part of the Foundation for the Preservation of the Mahayana Tradition which follows the Gelug tradition of Buddhism.

His colleague, Thubten Sherab Sherpa Yangzin, is from Nepal and was formerly a monk at Kopan Monastery in Kathmandu. He is now engaged in translating sacred Buddhist texts and teaching the Tibetan language at the University of Napoli, in Italy.

Alexandra Grigorescu, our moderator, is the coordinator of the White Tara Buddhist Study Group in Pitesti, Romania, and she is one of the organizers of this event. She holds a Master’s degree in the Management of Social and Health Services and, through personal efforts, she has built a meditation and practice space at Pitesti, where many venerable teachers have come to offer teachings and empowerments.

Veronica Anghelescu, the sponsor of the event, holds a doctorate in musicology, and is a student of Venerable Geshe Jampa Gelek in the Master’s program at the Lama Tsongkhapa Institute. She is the coordinator of the Garden of Maitreya Dharma publication. She will co-participate in today’s translation.

Geshe Jampa Gelek: First of all, I just want to express my happiness to see you all here. I welcome you and sincerely thank you for coming.

To begin, I want to outline some of the main principles of Buddhism. The first principle revolves around the interdependent connection or relation, and the second principle concerns conduct and behavior.

Regarding the first principle, interdependent relation, we must understand two key concepts: samsara and nirvana, or liberation. What is samsara? It refers to the cycle of rebirth that we are compelled to undergo due to our karma and delusions. As long as we are bound by this cycle, known as samsara, we are essentially trapped. However, when we manage to cut off these delusions and karma, we gain the freedom to choose our life and reincarnation. This state of freedom is nirvana, or liberation.

These principles underscore the interdependence of all things and emphasize the importance of our own behavior.

When we talk about interdependence, we don’t necessarily have to refer specifically to samsara and nirvana. However, when we discuss samsara, we need to understand it as the cycle of our successive births, which is primarily driven by our actions, whether good or bad. The moment we manage to break free from this cycle, we attain freedom and the ability to choose our future births. This brings us to the actual answer to the question about karma.

We focus on karma because it is the key factor that compels us to undergo life and reincarnation within samsara. Karma, as the cause of our rebirth in samsara, has different aspects. If the karma is negative or bad, it results in a bad rebirth or incarnation. Conversely, if the karma is positive or good, it leads to a good rebirth. This is how karma directly influences our lives and the cycle of our reincarnations.

Our actions, which coordinate and condition the development of the soul, can be virtuous or non-virtuous. Virtuous actions lead to a good rebirth in the future, while non-virtuous actions result in a less favorable rebirth. To create karma, we need a motivation, which is often driven by the conception of grasping at self-identity. This grasping is the fundamental cause that motivates us to create karma.

With this understanding, any rebirth taken under the power of external forces is marked by suffering. Conversely, any rebirth chosen freely is characterized by happiness. Unfortunately, when we undergo rebirth due to karma and delusion, we are influenced by external conditions and lack true choice. This is what we mean by being empowered by other conditions. As long as we are conditioned in this way, suffering is inevitable. However, when we have the freedom to choose our rebirth, we experience true liberation and happiness.

Let’s try to understand how the mechanism of samsara begins. In this context, we discuss the 12 links that facilitate the cycle of samsara. These 12 links consist of six causal links and six resultant links. The causal links explain how the cycle starts, with ignorance as the starting point. Ignorance refers to the mind or thought that does not understand the reality of phenomena. This is the first causal link.

The second link is known as karma formation. Due to ignorance, we produce karma. Once karma is created, it needs a basis to be stored, which brings us to the third link: consciousness.

To illustrate this, we can use the analogy of a farmer. Imagine a farmer who has a field to work in. The farmer represents ignorance. When the farmer plants seeds in the field, his actions—moving back and forth and spreading seeds—represent karma, the second link. The field itself represents consciousness, the third link. These are the first three of the six causal links.

Therefore, the first link is ignorance. From a Buddhist perspective, ignorance is the thought or mind that refuses to understand or recognize the reality of phenomena. Karma, which drives the cycle of samsara and the birth of beings, arises because of ignorance. Karma cannot exist without ignorance. Once karma is created, it requires a foundation to be established.

Continuing with the farmer analogy: after the farmer plants the seed in the field, he must perform additional work, such as providing water and manure, for the seed to grow. This process illustrates that the seed needs to mature gradually. The farmer’s efforts to nurture the seed symbolize the ongoing actions necessary for karma to develop and manifest.

Therefore, ignorance is the first link, leading to the formation of karma. Karma, in turn, needs a basis, which is consciousness. The farmer analogy helps us understand how these links interact and develop over time.

Craving is like manure: the desire for this or that fuels craving, which provides the conditions for the seed to grow. When craving becomes very strong, it intensifies the seed. This leads us to the next stage: grasping. Once grasping becomes very strong, it further strengthens the seed. At this point, the seed reaches what we call the third link: becoming, or existence.

To put it simply, the karma that makes us take birth in samsara is a type of contaminated karma. This contaminated karma is what causes us to be born in samsara. When discussing karma purely on an intellectual level, it may seem subtle and abstract. However, using the analogy of a seed makes it easier to understand.

The seed of karma ensures that we are bound to be born in samsara, but if conditions like craving and grasping are absent, there is no guarantee of being reborn in samsara. Therefore, craving and grasping are crucial conditions for the continuation of samsara.

For example, in Buddhism, there is a type of being called an arhat. An arhat is someone who has destroyed their inner enemies—the afflictions and delusions. When an arhat was a normal person, they overcame their inner afflictions and delusions, eliminating these inner negative conditions. Consequently, the “water” and “manure” necessary for the growth of bad karma are absent.

This means that although an arhat may still have residual bad karma, without the conditions of craving and grasping (symbolized by water and manure), this bad karma cannot produce results in samsara. Just as a seed needs water and care to grow, karma requires specific conditions to manifest.

Therefore, if all the conditions (such as craving and grasping) are present, karma is generated, and we are reborn in samsara, potentially in better or worse circumstances. However, when these conditions are absent, as in the case of an arhat, karma cannot bring about rebirth in samsara.

Indeed, not all arhats experience rebirth in the conventional sense. Arhats, having attained realization, have overcome desires, temptations, and the inner enemies such as ignorance. They are no longer ordinary beings subject to rebirth in better or worse realms. Their karma is different because they have eradicated the conditions that would nurture seeds for future births. Without these nurturing conditions, like water and nourishment for seeds, the potential for new growth is absent.

As mentioned earlier, Buddhism emphasizes the principle of interdependent origination or dependent arising. According to this principle, everything within samsara, including ourselves, the environment, and all phenomena, arises from specific causes and conditions. Without a cause, there can be no effect. This interconnectedness highlights the mutual dependence of cause and effect, illustrating how they are intricately linked.

Understanding this fundamental concept of interdependent origination is crucial in Buddhism. It underscores the interconnected nature of all phenomena and provides insight into the workings of karma and rebirth within the cycle of samsara.

The philosophical concept of interdependence, as understood in Buddhism, emphasizes that everything, including ourselves and our environment, arises from causes and conditions. Nothing exists independently; everything has a preceding cause. Without a cause, there can be no effect. This principle is central to understanding the interdependent origination of phenomena.

When we create positive karma, it leads to happiness and positive outcomes. Conversely, negative karma results in suffering and negative consequences. Thus, karma is deeply influenced by our motivations. Positive motivations lead to beneficial consequences, while negative motivations lead to harmful outcomes.

For example, consider a doctor who, with a genuine motivation to help patients, treats them with kindness and care. Despite the doctor’s best efforts, there might be unforeseen mistakes or accidents that result in a patient’s death. In such a scenario, the crucial question arises: what is the outcome? From a Buddhist perspective, even if an unfortunate event like a patient’s death occurs due to accidents or mistakes, the karmic implications are based on the doctor’s underlying motivation and intentions.

This illustrates how karma is not solely determined by the outcome of actions but by the motivations driving those actions. Positive motivations mitigate negative consequences, even in challenging situations where outcomes are not what was intended.

In Buddhism, the intention behind actions is crucial in determining the karmic consequences, regardless of the outcome. If a doctor acts with genuine, positive motivation to save lives and yet, due to unforeseen circumstances or mistakes, a patient doesn’t survive, the karmic weight of this outcome would be lighter because the motivation was pure and compassionate. In this case, the doctor’s intention was not to harm but to heal, and this positive intention influences the karmic result.

Buddhism teaches that when the motivation or intention behind an action is positive, the action itself becomes positive, regardless of external factors or outcomes. Conversely, if the motivation is negative, even actions that appear outwardly good may result in negative consequences.

Understanding this principle of interdependence and karma guides Buddhists in how they should conduct themselves. Knowing that positive intentions lead to positive outcomes encourages individuals to cultivate compassion, kindness, and altruism in their thoughts and actions. This awareness helps practitioners navigate moral dilemmas and challenges with mindfulness and ethical conduct.

The second aspect, conduct, emphasizes the importance of behaving ethically in terms of body, speech, and mind. This entails acting in a way that avoids harm and promotes well-being for oneself and others. Practitioners are encouraged to refrain from any form of violence and to actively engage in actions that benefit others whenever possible. If direct assistance is not feasible, the minimum requirement is to avoid causing harm.

Maintaining positive behavior across body, speech, and mind helps individuals cultivate virtuous qualities and contributes to personal and collective well-being. Buddha himself emphasized the principle that every action has consequences, just as every seed sown results in sprouts or stems in due course. This underscores the fundamental law of karma in Buddhism, where causes and conditions shape our experiences and outcomes.

By adhering to these principles of conduct—avoiding violence, promoting kindness, and understanding the interconnectedness of actions and consequences—Buddhists strive to create a harmonious and compassionate society. These teachings encourage mindfulness in how one interacts with oneself and others, fostering a path toward personal growth and spiritual fulfillment.

Certainly, just as a seed alone cannot produce fruit without the right conditions such as water, seasons, and timely rains, karma also requires a complex interplay of factors to manifest its results. In Buddhism, karma is not just a simplistic cause-and-effect relationship; it involves a series of interdependent causal links.

To bring about its fruition, karma relies on all twelve links of dependent origination. Each link—from ignorance (the first link) to craving, grasping, and so on—is integral in the process of generating karma and leading to its eventual result. Ignorance initiates the cycle by clouding our understanding of reality. Karma formation (the second link) occurs due to this ignorance, followed by consciousness (the third link) providing the basis for karma to be stored.

As the analogy goes, just as a seed needs water, seasons, and proper nurturing to grow into a plant, karma seeds require time, conducive conditions, and the appropriate sequence of causal links to ripen into their outcomes. This comprehensive understanding highlights the intricate nature of karma and the profound impact of our actions and intentions across the continuum of existence.

By recognizing and understanding these causal links, practitioners gain insight into how their thoughts, words, and deeds shape their present experiences and future outcomes. This knowledge serves as a guiding principle in cultivating wisdom, ethical conduct, and compassionate living in accordance with Buddhist teachings.

In Buddhism, our understanding is grounded in two primary sources: spiritual authority or scriptures, and reasoning. Certain aspects of doctrine and practice are validated through scriptural authority, relying on teachings and texts considered authoritative within Buddhist traditions. This spiritual authority provides foundational principles and guidelines for practitioners.

Additionally, reasoning plays a crucial role in Buddhist inquiry. It involves examining external objects and phenomena through direct sensory perception and logical analysis. Through reasoned inquiry, practitioners seek to understand the nature of reality, including both visible and invisible aspects.

In the process of learning, discussions, and debates within Buddhist education, emphasis is placed on both scriptural authority and logical reasoning. Different aspects of Buddhist philosophy and practice may require validation from either scripture or logic, depending on the nature of the subject being studied. This dual approach fosters a comprehensive understanding that integrates spiritual insights with rational inquiry, guiding practitioners towards deeper wisdom and insight into the nature of existence.

Through logic and reasoning in Buddhist philosophy, we explore how everything around us exists and the processes by which objects manifest through our sensory perceptions. This includes understanding the causal processes that underlie the continuity of events, as described by scholars like Dharmakirti. This continuity spans from simple seeds germinating into plants, which then multiply into larger groups, illustrating the interconnectedness and causal nature of phenomena.

What does it mean to be a good person in Buddhism? It means cultivating a good heart towards our neighbors and all sentient beings. At its core, Buddhism emphasizes the transformation of oneself to embody compassion and kindness towards others. The essence of this practice lies in developing a genuine concern for the well-being and happiness of all beings.

The Buddha taught that all sentient beings, whether humans, ants, or animals, share a common desire for happiness and aversion to suffering. This fundamental similarity underscores the interconnectedness and equality of all beings in their pursuit of well-being.

By recognizing and nurturing this universal aspiration for happiness, Buddhists strive to cultivate virtues such as loving-kindness, compassion, and empathy. These qualities form the foundation for ethical conduct and spiritual growth, fostering harmony and peace both within oneself and in relation to others. Thus, being a good person in Buddhism entails embodying these virtues and extending them universally to all sentient beings.

When we focus solely on ourselves, using terms like “self,” “oneself,” or “I,” it reflects a narrow perspective limited to our individual existence. However, when we shift our focus to altruism and concern for others, we recognize a broader scope encompassing numerous beings beyond just ourselves. This shift in perspective is fundamental in Buddhist teachings.

Buddha emphasized that benefiting others ultimately benefits ourselves indirectly. This principle highlights the interconnectedness of all beings and the interplay of karma.

What does it mean practically when we perform small acts of kindness or benefit others? It means that immediately, in this present life, our actions bring happiness to others. This immediate benefit is tangible and fosters happiness in the present moment. Additionally, due to the positive karma generated by our actions, we also create conditions for future happiness and positive outcomes. This represents the long-term result of our actions, which may manifest in future lives.

Conversely, when we harm others, whether directly or indirectly, it causes immediate suffering and unhappiness. This harmful action creates negative karma, which in turn leads to negative consequences or suffering in our future lives. The effects of our actions, whether positive or negative, extend beyond our current existence and can influence our future experiences, sometimes even in subsequent lifetimes.

Buddhism encourages practitioners to consider the long-term consequences of their actions, emphasizing the importance of cultivating positive intentions and behaviors. By fostering altruism and kindness towards others, we not only benefit them in the present but also create positive conditions for our own future well-being. This understanding underscores the interconnected nature of karma and the ethical imperative to act with compassion and mindfulness towards all sentient beings.

When we engage in actions that benefit others, the effects can be seen both immediately and in the long term. Immediately, the person we help experiences happiness and positive outcomes. This immediate impact reflects the direct result of our compassionate actions in bringing joy to others’ lives. Moreover, in the long term, these positive actions generate good karma, leading to future happiness and favorable circumstances for both ourselves and the person we assisted.

Conversely, if our actions cause harm to others, the negative consequences are felt immediately by the person affected, leading to unhappiness and suffering. This immediate harm highlights the direct impact of negative actions on individuals’ well-being.

In addition to the immediate effects, both positive and negative actions create karma that influences future outcomes. Positive actions build a foundation for continued happiness and well-being in future lives, whereas negative actions generate negative karma, resulting in future suffering and adversity for both the doer and the recipient of harm.

Therefore, in Buddhism, it’s crucial to consider the short-term and long-term implications of our actions. By cultivating mindfulness and compassion in our interactions with others, we not only promote immediate happiness but also sow seeds of positive karma that will bear fruit in the future. Conversely, by avoiding harmful actions and cultivating virtuous conduct, we mitigate the potential for future suffering and contribute to a more harmonious and compassionate world. This understanding encourages practitioners to act ethically and responsibly, mindful of the profound impact their actions have on themselves and others across different timeframes.

Going forward and referring to one of the questions issued by the moderator, to overcome selfishness in Buddhism and purify negative karma, practitioners rely on specific methods and principles.

1. Cultivating Altruism and Compassion: Selfishness is countered by cultivating altruistic attitudes and compassion towards others. This shift in focus from self-concern to concern for the well-being of others helps in reducing selfish tendencies. Practices such as loving-kindness meditation and the cultivation of bodhicitta (the altruistic intention to attain enlightenment for the benefit of all beings) are central to this process.
2. Purification of Negative Karma: Negative karma, which results from harmful actions driven by selfish motivations, can be purified through specific practices known as the “four antidotes of purification.” These antidotes include:
   1. Regret: Acknowledging and sincerely regretting the negative actions committed.
   1. Restoration: Making a commitment not to repeat the harmful actions.
   1. Remedy: Engaging in virtuous actions to counteract the negative karma.
   1. Refraining: Taking precautions to avoid similar negative actions in the future.

By applying these antidotes with genuine intent and sincerity, practitioners can gradually purify and mitigate the effects of negative karma.

• Supporting Factors for Purification: Purification practices are supported by two key factors:
  • Holy Beings (Buddha, Dharma, Sangha): Seeking refuge in the Triple Gem and invoking the blessings of enlightened beings.
  • Sentient Beings: Engaging in practices that benefit others and seeking forgiveness from those whom one has harmed. This includes making amends and practicing generosity and kindness towards all beings.

Whether purifying negative karma in relation to enlightened beings or sentient beings, the process involves sincere repentance, taking responsibility for one’s actions, and actively cultivating positive virtues.

By integrating these practices into daily life, practitioners not only work towards overcoming selfishness but also contribute to their spiritual growth and the well-being of others. This process aligns with Buddhist principles of ethical conduct, compassion, and the interdependent nature of karma and its purification.

In Buddhism, the process of purifying negative karma involves engaging with specific antidotes tailored to address the causes and effects of harmful actions. One essential antidote focuses on the support factors, which includes seeking refuge in the Buddha, Dharma, and Sangha, as well as cultivating compassionate intentions towards sentient beings. By taking refuge in the Three Jewels, practitioners draw upon the wisdom and guidance of enlightened beings and the teachings of the Dharma to cleanse negative karma associated with harmful actions. Concurrently, developing altruism, compassion, and ultimately bodhicitta—the aspiration for enlightenment for the benefit of all beings—serves to purify negative karma rooted in harmful interactions with others.

Another critical antidote is the cultivation of regret for past negative actions, acknowledging their consequences and fostering a commitment to avoid similar mistakes in the future. Through these practices, practitioners not only seek personal purification but also contribute to the well-being and harmony of all sentient beings, aligning their actions with the path towards spiritual awakening and enlightenment.

In Buddhism, the process of purifying negative karma involves engaging with specific antidotes tailored to address the causes and effects of harmful actions.

One crucial antidote is Determination or Resolution. This entails making a solemn commitment within oneself to abstain from repeating negative actions. By firmly resolving not to engage in harmful behavior again, practitioners initiate a process of inner transformation and purification.

Another significant antidote is Constant Application of Virtue. This involves consistently engaging in virtuous actions to counteract past negative karma. For instance, if one has committed the negative action of killing, they may undertake acts of kindness, generosity, or participate in activities that save lives, such as animal rescue or supporting charitable causes. By dedicating these virtuous deeds towards reducing the negative effects of past actions, practitioners actively purify their karma.

The Antidote of Remedial Action is also essential. This involves performing specific practices or rituals aimed at directly addressing the consequences of negative karma. For example, engaging in confession practices, making offerings, or participating in ceremonies that symbolize purification can help alleviate the karmic burden associated with harmful deeds.

Additionally, Meditation and Contemplation serve as potent antidotes. Practices such as meditation on emptiness, compassion, or the nature of reality can profoundly transform the mind and weaken the grip of negative karma. By cultivating wisdom and insight, practitioners develop a clearer understanding of the causes and conditions that lead to suffering, thereby facilitating the purification process.

Ultimately, the process of purifying negative karma in Buddhism emphasizes a holistic approach that combines inner resolve, virtuous conduct, remedial actions, and profound contemplation. Through these antidotes, practitioners actively strive towards personal growth, ethical refinement, and spiritual liberation.

In Buddhism, when someone has committed a serious negative action like killing, there are specific approaches to purify the resulting negative karma. One effective method is through the continuous application of virtuous actions. This involves consistently engaging in positive deeds such as acts of kindness, generosity, and helping others. After performing each virtuous action, one dedicates the merits accrued from that action towards mitigating the effects of the negative karma associated with killing.

Another direct antidote is to actively engage in saving lives. For instance, one can rescue animals destined for slaughter or fish from markets where they are sold for consumption. By directly intervening to prevent harm and preserve life, practitioners counteract the negative karma of taking life and promote compassion and altruism.

Meditative practices also play a crucial role in purifying negative karma. Meditation on emptiness, for example, helps practitioners understand the lack of inherent existence of the self and phenomena, thereby loosening the grip of self-cherishing attitudes. By cultivating awareness of the interconnected nature of existence and reducing the fixation on a solid, independent self, individuals can diminish the causes of negative actions rooted in selfishness and egoism.

We can therefore see that the process of purifying negative karma involves a multifaceted approach that includes moral conduct, direct remedial actions, and transformative contemplative practices. By consistently applying these methods, individuals can actively work towards mitigating the harmful effects of past negative actions and fostering spiritual growth and ethical development.

Shantideva also asserts that all suffering in the world originates from egoism — the self-centered attitude that places undue importance on one’s own desires, needs, and existence. When we are driven by egoism, we tend to disregard the well-being of others, leading to actions that can harm them and create discord, ultimately resulting in suffering for ourselves as well.

These teachings underscore the transformative power of altruism in cultivating inner peace and contributing to a harmonious society. By shifting our focus from self-centered concerns to the welfare of others, we not only alleviate suffering but also create the conditions for genuine happiness and fulfillment to flourish. The message from Shantideva encourages introspection and a shift in perspective towards altruism as a foundational principle for personal well-being and societal harmony. It reminds us of the interconnectedness of all beings and the profound impact our attitudes and actions can have on shaping our own happiness and the happiness of others.

The concept of bodhisattva in Buddhism represents an ideal of altruism and compassion that stands in stark contrast to the negative consequences often wrought by selfishness and egoism. A bodhisattva is someone who is dedicated to the welfare and liberation of all sentient beings. This dedication arises from a deep-seated motivation and intention to alleviate the suffering of others, regardless of personal gain or benefit.

The term “bodhisattva” literally means “enlightenment-being” or “awakening-being.” Bodhisattvas are seen as individuals who have generated bodhicitta, which is the altruistic intention to attain enlightenment for the benefit of all beings. Unlike arhats, who strive for personal liberation from the cycle of samsara (the cycle of birth, death, and rebirth), bodhisattvas postpone their own enlightenment until all beings can be liberated from suffering.

The magnetism or attraction associated with bodhisattvas stems from their genuine altruistic motivation. Their willingness to help and their selfless commitment to others create a powerful influence that draws people towards them. This is because bodhisattvas embody qualities such as compassion, wisdom, patience, and generosity, which inspire and uplift others.

In contrast, the suffering and negative consequences observed in the world are often attributed to selfishness and egoism. When individuals prioritize their own desires, needs, and interests without consideration for others, conflicts can arise. Ego-driven actions can lead to greed, aggression, exploitation, and even wars, perpetuating cycles of suffering and discord. The concept of bodhisattva serves as a beacon of hope and inspiration in Buddhism, illustrating the transformative potential of altruism and compassion. By cultivating bodhicitta and following the path of a bodhisattva, individuals strive not only for their own spiritual growth but also for the benefit and well-being of all beings, fostering harmony, peace, and genuine happiness in the world.

The teachings of Buddha emphasize the importance of overcoming the self-cherishing mind and cultivating compassion and care for others. The self-cherishing mind is characterized by prioritizing one’s own interests, desires, and well-being over those of others. This mindset often leads to conflicts, suffering, and disharmony in society, especially when leaders and individuals in influential positions exhibit such attitudes.

Buddha’s teachings encourage individuals to reflect on their own body and mind as examples of how they naturally care for themselves. We instinctively protect and nurture our own bodies, seeking their well-being and avoiding harm. Similarly, Buddha advises that we extend this same care and consideration to others. Just as we value our own physical and mental well-being, we should strive to ensure the happiness, welfare, and mental peace of others.

When individuals are driven by a self-cherishing attitude, they tend to disregard or neglect the needs and concerns of others. This can manifest in various forms of injustice, inequality, and conflict, as people compete for resources, power, and recognition at the expense of others’ welfare. The strong attachment to one’s self-identity, whether personal or political, can exacerbate divisions and hinder collective progress towards harmony and mutual respect.

Therefore, Buddha’s teachings advocate for a shift from self-centeredness to altruism and compassion. By recognizing the interconnectedness of all beings and valuing the happiness and well-being of others as much as our own, individuals can contribute positively to creating a more harmonious and compassionate society. This transformation begins with cultivating empathy, understanding, and a genuine concern for the welfare of others, thus reducing the harmful impacts of self-cherishing attitudes on both personal and societal levels.

In Buddhist philosophy, the principle of critical inquiry and discernment is highly valued. Buddha himself encouraged his followers to approach teachings with a sense of rationality and discernment, advising them to accept teachings only if they make sense and are logically coherent. This approach highlights the importance of personal understanding and wisdom rather than blind acceptance.

According to Buddha’s guidance, individuals are encouraged to scrutinize teachings and concepts using their own faculties of reasoning and intelligence. If a teaching aligns with one’s own logic and understanding, and if it is perceived as beneficial and logical, then it can be adopted and integrated into one’s practice. Conversely, if a teaching does not withstand critical examination or if it does not seem beneficial, it should not be accepted or practiced.

Buddhist texts delve deeply into the understanding of valid cognition and logical reasoning, providing frameworks for how to analyze phenomena and discern truth from falsehood. This analytical approach is integral to Buddhist practice, where practitioners are encouraged to engage actively with teachings, to question, to investigate, and to apply their findings in a practical manner.

Philosophically, Buddhism emphasizes the middle way (madhyamaka), which is a central tenet. The middle way view avoids extremes and acknowledges the interdependent nature of reality. It encourages understanding phenomena as they are, without falling into the extremes. Thus, the middle way view teaches practitioners to see reality as it is, acknowledging its conventional existence while understanding its ultimate nature. This philosophical standpoint guides Buddhists in their quest for understanding, compassion, and the alleviation of suffering, encouraging a balanced and nuanced approach to both spiritual practice and everyday life.

Determining whether our actions lead to positive or negative results in Buddhism involves a deep consideration of intention, discernment, and the observed outcomes.

Firstly, Intention: Before taking action, it’s essential to understand our motivation. If we act with genuine compassion and a desire to alleviate suffering or help others, our action is likely to be positive. Respectively, if our intention is selfish or harmful, the action may lead to negative consequences.

Secondly, Discernment: It’s important to carefully assess the situation before acting. This involves considering whether our assistance is truly needed and whether it will genuinely benefit the person in question. By investigating and discerning the best course of action, we align our deeds with ethical principles.

Thirdly, Observing Outcomes: After acting, we should observe the results of our actions. If our help brings relief and positively impacts the recipient, the action can be considered beneficial. Conversely, if our assistance is misused or doesn’t alleviate suffering, the outcomes may not align with our initial intention.

Fourthly, Karmic Implications: Buddhism teaches that every action has consequences, known as karma. Positive actions performed with pure intentions create positive karma, which leads to favorable outcomes not only for the recipient but also for ourselves, fostering conditions for happiness and spiritual growth.

Finally, Reflection and Learning: Reflecting on our actions allows us to deepen our understanding of ourselves and our impact on others. By cultivating mindfulness and wisdom, we can refine our intentions and actions, striving to contribute positively to the well-being of all beings.

Approaching another topic suggested by the discussion’s moderator, let us ponder over the idea of intention behind our every deed.

A personal story.

In my experience traveling to New Delhi from Italy, I encountered a situation that taught me a lot about karma and ethical decision-making. Upon arrival, two elderly men approached me urgently, claiming they had been robbed and needed money to travel to northern India. Their pleas were frantic, emphasizing the need for immediate help. However, my companions warned me that these men seemed suspicious, possibly involved with drug consumption.

Taking their advice seriously, I decided to inquire further. Other locals confirmed that these men were known for repeating their story to newcomers as a way to solicit money. This revelation made me pause and reconsider my initial impulse to help. While my intention was to alleviate their apparent distress, I realized that giving money hastily could potentially enable harmful behavior.

Reflecting on the situation, I understood the importance of intention and discernment in karma in a very… practical and direct way. Though my initial motivation was compassionate, I had to consider the broader implications of my actions. By choosing not to give money, I aimed to prevent possible negative consequences, both for the men themselves and for the community affected by their actions.

This experience reinforced Buddhist teachings about karma—how our intentions behind actions matter deeply. Despite my desire to help, the need to discern wisely and act ethically prevailed. It taught me that ethical decisions are not just about immediate relief but also about considering long-term effects and the well-being of all involved.

In conclusion, while my intention to help was sincere, I learned that true compassion requires careful consideration and discernment. It’s about balancing compassion with wisdom to ensure that our actions contribute positively to the welfare of others and ourselves.

It’s entirely possible that we don’t always know how others will utilize the help we offer; responsibility also lies with them. In the context of karma, there are several important principles to consider. First, the idea that we cannot experience a karmic result without having created the cause. This underscores the necessity of actions leading to consequences. Second, once karma is generated, it doesn’t simply disappear; it persists until its effects are experienced.

Reflecting on the wisdom of Shantideva, he advises that when faced with difficulties or challenges, it’s crucial to assess whether a solution is possible. If a solution exists, there’s no need to worry. If a situation lacks a solution, becoming upset or unhappy serves no purpose. This practical advice encourages us to approach problems with a clear mind and to avoid unnecessary emotional turmoil.

Integrating Shantideva’s teachings into our actions helps us navigate life’s challenges with wisdom and equanimity. It reminds us to focus on solutions where possible and to accept situations beyond our control with grace and resilience. Applying these insights can lead to greater peace of mind and a more skillful approach to handling life’s ups and downs. We should indeed be grateful for this capability.

Human minds are also complex, often causing the majority of our problems. In Buddhism, the approach to resolving these issues emphasizes working directly with the mind itself, rather than seeking external solutions like material possessions.

Buddhism offers profound insights into the study of the mind, including its mental factors, functions, and psychology. There is extensive literature on training the mind, which can be immensely beneficial for anyone seeking deeper understanding and personal development. Exploring these teachings can provide practical methods for managing mental challenges and cultivating inner peace.

By focusing on understanding and training our minds, we can address the root causes of our difficulties and lead more fulfilling lives. This approach aligns with the Buddhist perspective that true happiness and well-being arise from transforming our minds and attitudes toward life.

It’s evident that events occurring in specific places are karmic results of collective actions. Conversely, individual karma is intricate and can lead to varying experiences even in similar circumstances. Some individuals may endure more intense outcomes due to accumulated past influences, as understood in Tibetan culture.

There’s a saying in Tibetan: peacocks can ingest poison without harm, enhancing their vibrant plumage. In contrast, even a small amount of poison can fatally affect humans. This illustrates the concept of individual karma. For instance, a dog can consume grass without harm, while humans may face adverse effects.

As humans, we naturally aspire to be the most attractive and successful. However, reality dictates that achieving these ideals is not always possible. This paradox underscores the complexity of karma and its implications on individual lives.

In the context of karma in Buddhism, the circumstances of one’s birth, whether into a prosperous family or with health challenges, are seen as outcomes of individual karma. This means that the conditions one is born into, including family status, wealth, and health, are a result of past actions and intentions.

For those born into favorable conditions—such as good health, wealth, and supportive family—it’s understood that they are experiencing the positive results of their past virtuous actions. Conversely, individuals born with sickness or into difficult circumstances are believed to be experiencing the repercussions of past negative actions or unskillful behaviors.

The question then arises: Did these individuals consciously choose these conditions before birth? According to Buddhist philosophy, it’s not about conscious choice in a conventional sense, but rather about the imprints of one’s past actions ripening into circumstances in this life. The workings of karma are complex and are influenced by myriad factors, including past actions, intentions, and the interplay of causes and conditions.

In Buddhism, the explanation for the circumstances in which people are born, whether favorable or challenging, is rooted in the concept of karma rather than a divine creator. According to Buddhist teachings, individuals experience the results of their past actions and intentions, known as karma. This means that the conditions of one’s birth, including family status, health, and wealth, are a direct consequence of their previous actions and intentions in past lives.

When questioned about why some children are born into difficult situations, Buddhists would explain that these conditions are a result of specific karmic causes created by those individuals in their previous lives. It’s not a matter of conscious choice before birth but rather the natural unfolding of cause and effect governed by the law of karma.

Hypothetically, if someone were to attribute these circumstances to the will of a creator God, it raises further questions. For example, if God is responsible for the conditions of birth, why would a benevolent God allow some to be born into suffering while others enjoy privilege? This leads to philosophical inquiries about the nature of God’s impartiality, omnipotence, and the distribution of justice.

Anecdotes, like the one involving the Dalai Lama and the Indian philosophical master, illustrate differing perspectives on these matters. The Dalai Lama’s response humorously suggests that if God created both heaven and hell, then some people must inevitably embody negative qualities, as someone also needs to populate hell as well 😊

In conclusion, while Buddhism emphasizes karma as the primary determinant of one’s circumstances, discussions comparing this view with concepts from other philosophies, such as divine creation, often delve into deeper inquiries about morality, justice, and the nature of existence.

A question from the public: How may we help others see the necessity of following a spiritual path?

Helping others discover the necessity of a spiritual path, especially through a Buddhist lens involves engaging in meaningful – but very careful conversations and reflections. Here’s how we might approach it:

Firstly, discussing the concept of interdependence should come first. We can explain how every action, thought, and event is interconnected with others, shaping collective experiences and outcomes. By illustrating examples from daily life, such as environmental impacts, societal dynamics, and personal relationships, we can demonstrate the pervasive nature of interdependence.

Moreover, highlighting the consequences of actions is crucial. Using real-world examples like conflicts and wars, we can illustrate how individual decisions can escalate into widespread suffering for all parties involved. Emphasizing that even perceived victories in conflicts often lead to enduring losses and ongoing cycles of suffering can underscore the importance of ethical conduct and compassionate action.

It’s also valuable to discuss the cycle of suffering and its roots in ignorance and attachment, core teachings in Buddhism. By exploring how spiritual practices aim to break this cycle through wisdom, compassion, and ethical living, we can invite others to contemplate their own experiences of suffering and happiness and consider how their actions contribute to these states.

Approaching these discussions with a rational and empathetic mindset allows us to connect with others on a deeper level. By sharing personal insights and experiences, we can make these teachings more relatable and applicable to everyday life. Encouraging self-reflection and offering practical guidance on integrating spiritual principles into daily routines can empower others to explore the spiritual path authentically.

Ultimately, the goal is not to impose beliefs, but to inspire curiosity and introspection. By fostering open dialogue and providing supportive guidance, we can help individuals recognize the interconnectedness of their actions and cultivate a deeper understanding of the benefits of walking a spiritual path. Focusing on the immediate and tangible aspects of interdependence can be a powerful way to help others understand the value of spiritual principles without overwhelming them with complex metaphysical concepts like karma or past lives.

When we emphasize how our actions affect not only others but also ourselves, we tap into a universal truth that everyone can relate to: the pursuit of happiness and the avoidance of suffering. By illustrating how harming others ultimately harms oneself and how helping others brings benefit to oneself, we highlight the practical implications of ethical behavior and compassion.

These insights resonate deeply because they reflect our everyday experiences and interactions. They invite people to reflect on their own actions and choices, encouraging them to consider the broader impact of their behavior on their own well-being and the well-being of others.

By focusing on these realistic and undeniable truths, we create a foundation for discussions about deeper spiritual concepts. Gradually, as individuals become more open and receptive, they may naturally develop an interest in exploring teachings on karma, rebirth, and the spiritual path.

I just want to close the session by saying that thank you so much for your being here, you’ve listened with interest; we are very happy and we thank you so much.