SECRECY AND PUBLICITY

SECRECY AND PUBLICITY: And The Buddha said: "Three things, O disciples, are characterized by secrecy: love affairs, priestly wisdom, and all aberrations from the path of truth. Women who are in love, O disciples seek secrecy and shun publicity; priests who claim to be in possession of special revelation, O disciples, seek secrecy and shun publicity; all those who stray from the path of truth, O disciples, seek secrecy and shun publicity. Three things, O disciples, shine before the world and cannot be hidden. What are the three? The moon, O disciples, illumines the world and cannot be hidden; the sun, O disciples, illumines the world and cannot be hidden; and the truth proclaimed by the Tathagata illumines the world and cannot be hidden. These three things, O disciples, illumine the world and cannot be hidden. There is no secrecy about them."

THE ANNIHILATION OF SUFFERING: And The Buddha said: "What, my friends, is evil? Killing is evil; stealing is evil; yielding to sexual passion is evil; lying is evil; slandering is evil; abuse is evil; gossip is evil; envy is evil; hatred is evil; to cling to false doctrine is evil; all these things, my friends, are evil. And what, my friends, is the root of evil? Desire is the root of evil; hatred is the root of evil; illusion is the root of evil; these things are the root of evil. What, however, is good? Abstaining from killing is good; abstaining from theft is good; abstaining from sensuality is good; abstaining from falsehood is good; abstaining from slander is good; suppression of unkindness is good; abandoning gossip is good; letting go all envy is good; dismissing hatred is good; obedience to the truth is good; all these things are good. And what, my friend, is the root of the good? Freedom from desire is the root of the good; freedom from hatred and freedom from illusion; these things, my friends, are the root of the good. What, however, O brethren, is suf- fering? What is the origin of suffering? What is the annihilation of suffering? Birth is suffering; old age is suffering; disease is suffering; death is suffering; sorrow and misery are suffering; affliction and despair are suffering; to be united with loathsome things is suffering; the loss of that which we love and the failure in attaining that which is longed for are suffering; all these things, O brethren, are suffering. And what, O brethren, is the origin of suffering? It is lust, passion, and the thirst for existence that yearns for pleasure everywhere, leading to a continual rebirth. It is sensuality, desire, selfishness; all these things, O brethren, are the origin of suffering. And what is the annihilation of suffering? The radical and total annihilation of this thirst and the abandonment, the liberation, the deliverance from passion, that, O brethren, is the annihilation of suffering. And what, O brethren, is the path that leads to the annihilation of suffering? It is the holy Eightfold Path that leads to the annihilation of suffering, which consists of right views, right decision, right speech, right action, right living, right struggling, right thoughts, and right meditation. In so far, O friends, as a noble youth thus recognizes suffering and the origin of suffering, as he recognizes the annihilation of suffering, and walks on the path that leads to the annihilation of suffering, radically forsaking passion, subduing wrath, annihilating the vain conceit of the "I am", leaving ignorance, and at- taining to Enlightenment, he will make an end of all suffering even in this life."

Dharma Talks by His Holiness The Dalai Lama... Old Age Is Part Of Life...

Now old age, or sick, or eventually death -- if you look realistically, then these are part of our life. So long this body there, old age will come. If you want to live long, old age bound too happen. (laughter) We want long life -- at the same time, do not want old, old experienced body. That's, I think, nonsense.

A realistic approach for an interdependent world... No matter how one individual is powerful, its survival and its successful life depend on other[s]. And especially with today's modern economy, and also the environmental issue, and also I think the population, and also, due to technology -- our world becoming much smaller. So, in reality, heavily interdependent. That's the reality. So under those circumstances, now compassionate attitude is something really realistic, a realistic approach.

The right to a happy life... We are the same -- the same human beings -- physically, mentally, emotionally, basically we are the same. So to me there are no differences in our background. Basically we are the same -- whether rich or poor. Some are professors, some students, or some billionaire or some beggar -- no differences. All are same human being and all want happy life. And everyone have the right to have happy life. Happy days and weeks and months -- happy life.

Too much "me, me, me"... Those individuals who always feel oneself most important - so as expression, as a result of expression use "me," "I," "my," "mine," like that – often people who often uses these words, these people have greater danger of heart attack. I think reason behind this sort of finding, I feel, quite clear. More compassionate feeling inside it automatically open our inner door and through that way - find it very easy to communicate with other fellow human being. And not only other human being, but even animals. And also the moment think about other, or humanity, or world, your mind widen. So, as a result, your own problem then appears not much significant – not like unbearable. But if one think oneself only "me, me, me," like that, then your whole sort of attitude, very narrow. So then small problem appear looks very big, very serious, unbearable.

How to develop self-confidence... So I would like to share with you that happy life, successful life much depends on our own inner strength. If we too much rely on other other external things then we will get sometimes much more disturbances or disappointment. So for that, self-confidence is very important. Self-confidence with reasons, I think that is very crucial. Now how to develop self-confidence properly: Sometimes I think self-confidence out of ignorance -- that also happens -- that is even dangerous. But then I think the proper, useful self-confidence -- how to develop it? I believe warm heart – compassion -- is, I think, the real basis of the development of inner strength that brings positive self-confidence.

Affection and compassion for a happy life... I believe, I think many of us I think believe, human affection, human compassion, these are I think very important factors for our happiness, for our successful life, for our... well, happy life. So therefore, affection, compassion -- these are very very important matters.

The foundation of peace is compassion... Peace [is] not just absence of violence, but peace is something full. Peace means, I think, any action [made] out of compassion, out of sense of concern, out of respect [for] others' rights; that is peace. So in the promotion of peace we have to create a foundation of peace: that is human compassion.

Parents have a special role... Then if we judge the whole human life at the beginning as I mentioned earlier like that then during school age, the family affection is so important. For well growth of body as well as brain -- very important. So in order to develop, I think, affectionate, compassionate human society, affectionate, compassionate human family, I think parents have special important role to bring up compassionate child, compassionate children.

The spirit of dialogue... Each individual also have I think immense sort of power. Not immediate, but long run, I think each of you have, I think, important role for promotion of nonviolence and promotion of spirit of dialogue with spirit of reconciliation. If you respect others' rights and realize other also part of yourself, then spirit of compromise very easily can develop. Because their interest is my interest. Therefore I must respect, I must protect their interest.

Religion is not necessary for happiness... Whether we accept religion or faith, or not, that's up to the individual. We can see some successful or some happy person without religion, we can see. So in order to have happy life, religious faith if have, very good, but even without you can be a successful family, a happy family. But without human affection, without human sense of concern I think that person very difficult to be one happy human citizen. So therefore, irrespective of believer or nonbeliever, very important to have a more compassionate heart.

The whole world is one body... Then look [at] humanity as a whole. Now today the reality - whole world almost like one body. One thing happen some other distant place - the repercussion reach your own place. And particularly in the field of modern economy and environmental issues - our world is just one -- one body. So we have to look all parts of the world, all parts of the humanity is part of your life - your self.

Religious harmony is essential... Now the practice of love, compassion, forgiveness, contentment -- these things, something very useful, something very important for a happy life. On this subject, if you look, all the various religious traditions all talks about these things the same way, all carry the same message -- the message of love, compassion, forgiveness, tolerance, contentment, self-discipline. So all these religions teach us these values. So all major religions have the same potential to make better human beings, happier human being. So under those circumstances, the harmony among the different traditions is very very essential.or as enemy is essentially destruction of yourself.

These are The Ten Self-Imposed Troubles.

Let Us Live Happily... Let us live happily, without hate amongst those who hate. Let us dwell unhating amidst hateful men. Let us live happily, in good health amongst those who are sick. Let us dwell in good health amidst ailing men. Let us live happily, without yearning for sensual pleasures amongst those who yearn for them. Let us dwell without yearning amidst those who yearn. Let us live happily, we who have no impediments. We shall subsist on joy even as the radiant gods. Buddha
DEPRESSION... Prayer for Freedom From Suffering... May all beings everywhere plagued with sufferings of body and mind quickly be freed from their illnesses. May those frightened cease to be afraid, and may those bound be free. May the powerless find power, and may people think of befriending one another. May those who find themselves in trackless, fearful wilderness -- the children, the aged, the unprotected -- be guarded by beneficent celestials, and may they swiftly attain Buddhahood. Buddha
The Four Immeasurables... May all living beings have happiness and the causes of happiness; may all living beings be free from misery and the causes of misery; may all living beings never be separated from happiness, devoid of misery; may all living beings abide in equanimity free from prejudicial attachments and aversions. Buddha
Traditional Blessing and Healing Chant.. Just as the soft rains fill the streams, pour into the rivers and join together in the oceans, so may the power of every moment of your goodness flow forth to awaken and heal all beings, Those here now, those gone before, those yet to come. By the power of every moment of your goodness May your heart's wishes be soon fulfilled as completely shining as the bright full moon, as magically as by a wish-fulfilling gem. By the power of every moment of your goodness, may all dangers be averted and all disease be gone. May no obstacle come across your way. May you enjoy fulfillment and long life. For all in whose heart dwells respect, who follow the wisdom and compassion, of the Way, may your life prosper in the four blessings of old age, beauty, happiness and strength.
Meditation in Affliction... Assailed by afflictions, we discover Dharma and find the way to liberation. Thank you, evil forces! When sorrows invade the mind, we discover Dharma and find lasting happiness. Thank you, sorrows! Through harm caused by spirits we discover Dharma and find fearlessness. Thank you, ghosts and demons! Through people's hate we discover Dharma and find benefits and happiness. Thank you, those who hate us! Through cruel adversity, we discover Dharma and find the unchanging way. Thank you, adversity! Through being impelled to by others, we discover Dharma and find the essential meaning. Thank you, all who drive us on! We dedicate our merit to you all, to repay your kindness.
Gyalwa Longchenpa

THE TEN SELF-IMPOSED TROUBLES...

(1) To enter the state of the householder without means of sustenance produceth self-imposed trouble as doth an idiot eating aconite. [Aconite is a poisonous plant.]

(2) To live a thoroughly evil life and disregard the Doctrine produceth self-imposed trouble as doth an insane person jumping over a precipice.

(3) To live hypocritically produceth self-imposed trouble as doth a person who puteth poison in his own food.

(4) To be lacking in firmness of mind and yet attempt to act as the head of a monastery produceth self-imposed trouble as doth a feeble old woman who attempteth to herd cattle.

(5) To devote oneself wholly to selfish ambitions and not to strive for the good of others produceth self-imposed trouble as doth a blind man who alloweth himself to become lost in a desert.

(6) To undertake difficult tasks and not have the ability to perform them produceth self-imposed trouble as doth a man without strength who trieth to carry a heavy load.

(7) To transgress the commandments of the Buddha or of the holy guru through pride and self-conceit produceth self-imposed trouble as doth a king who followeth a perverted policy.

(8) To waste one's time loitering about towns and villages instead of devoting it to meditation produceth self-imposed trouble as doth a deer that descendeth to the valley instead of keeping to the fastnesses of the mountains.

(9) To be absorbed in the pursuit of worldly things rather than in nourishing the growth of Divine Wisdom produceth self-imposed trouble as doth an eagle when it breaketh its wing.

(10) Shamelessly to misappropriate offerings which have been dedicated to the guru or to the Trinity [The Buddhist Trinity is the Buddha, the Dharma (or scriptures), and the Sangha (or Priesthood). Neither gurus nor priests in a Buddhist or Hindu community have the right to demand any form of payment in ret
urn for their performance of religious duties. Their disciples or laymen, however, being duty bound to provide for their maintenance, make voluntary offerings to them, chiefly in the form of food and clothing, and sometimes in the form of property endowments to their ashramas, monasteries, or temples. According to the rule of Buddhist monasticism, no member of the Sangha should touch money, but nowadays this rule is not usually observed; and the offerings commonly include money, often for expenditure in some pious work, such as building a stupa, making manuscript copies of the Scriptures, restoring an image, or to help in the building or repair of a shrine.] produceth self-imposed trouble as doth a child swallowing live coals. [The evil karma resulting from the act of impiety is for the devotee as painful spiritually as the swallowing of live coals is for the child physically.]

THE THIRTEEN GRIEVOUS FAILURES...

(1) If, after having been born a human being, one give no heed to the Holy Doctrine, one resembleth a man who returneth empty-handed from a land rich in precious gems; and this is a grievous failure.

(2) If, after having entered the door of the Holy Order, one return to the life of the householder, one resembleth a moth plunging into the flame of a lamp; and this is a

grievous failure.

(3) To dwell with a sage and remain in ignorance is to be like a man dying of thirst on the shore of a lake; and this is a grievous failure.

(4) To know the moral precepts and not apply them to the cure of obscuring passions is to be like a diseased man carrying a bag of medicine which he never useth; and this is a grievous failure.

(5) To preach religion and not practise it is to be like a parrot saying a prayer; and this is a grievous failure.

(6) The giving in alms and charity of things obtained by theft, robbery, or deceit, is like lightning striking the surface of water; and this is a grievous failure. [According to this simile, lightning in striking water fails of its true purpose, which is to set afire some inflammable object, even as does the giving in alms and charity of things dishonestly acquired.]

(7) The offering to the dieties of meat obtained by killing animate beings is like offering a mother the flesh of her own child; [All living things are inseparably parts of One Whole, so that any injury or suffering inflicted upon the microcosm affects the macrocosm. Herein the Kargyupta Sages prove themselves to be true to the great compassionate doctrine of ahimsa (or 'not hurting') which is stressed by Hinduism, Buddhism, Jainism, Taoism, and Sufism.] and this is a grievous failure.

(8) To exercise patience for merely selfish ends rather than for doing good to others is to be like a cat exercising patience in order to kill a rat; and this is a grievous failure.

(9) Performing meritorious actions in order merely to attain fame and praise in this world is like bartering the mystic wish-granting gem [The wish-granting gem of oriental myth, known in Sanskrit as the Cintamani, like Aladdin's magic lamp, grants any desire which its possessor formulates.] for a pellet of goat's dung; and this is a grievous failure.

(10) If, after having heard much of the Doctrine, one's nature still be unattuned, one is like a physician with a chronic disease; and this is a grievous failure.

(11) To be clever concerning precepts, yet ignorant of the spiritual experiences which come from applying them, is to be like a rich man who hath lost the key of his treasury; and this is a grievous failure.

(12) To attempt to explain to others doctrines which one hath not completely mastered oneself is to be like a blind man leading the blind; and this is a grievous failure.

(13) To hold the experiences resulting from the first stage of meditation to be those of the final stage is to be like a man who mistaketh brass for gold; and this is a grievous failure.