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The Internet Newsletter of Jewel Heart

In this issue:
· Stop Running Towards Misery As If It Were Joy
· First Conference of the Tibetan Buddhist Dharma Centers of the Americas
· Fall Lam Rim Retreat at Garrison Institute

A Teaching from Gehlek Rimpoche:
Stop Running Towards Misery As If It Were Joy

Ordinarily, we all do have the mind that wants to get rid of suffering. Who does not have that? But even though we have that desire, we end up running towards misery. In our ignorance we do not know how to get rid of our suffering and we do the wrong things. It is like being thirsty and drinking salt water. Instead of quenching our thirst we end up thirstier than when we started! This is the effect ignorance has on our mind. Ignorance pushes us to drink the salt water. Ignorance constantly gives us the wrong information. Based on this wrong information we build a fantasy which we call a successful life. Then we work towards that fantasy in whatever way we have to. We cheat people and do all kinds of negative actions in order to fulfill the fantasy our ignorance is generating.

Recently, I saw a movie about two brothers who fell in love with the same young woman. She said, “I will marry whichever one of you becomes rich.” So one of the brothers immediately started a cattle business, and the other brother started digging for gold. The brother with the cattle business was raising and killing cows in order to sell their meat and hides. He was trying to build his wealth by killing cows, so that he could marry the woman of his dreams. This is exactly how we function. Our mind sets up a fantasy and in order to reach that we go out and kill so many cows. This is an example of how we run towards misery while wishing to obtain happiness. The ignorant mind does not really know what brings happiness, but it acts as if it does and unfortunately we believe it.

If you don’t want unhappiness don’t create its causes. If you don’t want misery don’t run towards it. The way to reverse our usual pattern begins with our motivation. Whatever you do, think about benefiting all beings. When you act with a perfect motivation you stop running towards misery. It is okay to work for a successful life, but know that that success is in the nature of impermanence, in the nature of emptiness. Work towards it for the benefit of all beings. This is how you can function.

If instead of thinking about benefiting others you are always thinking about defending yourself, you will not get along with others. Instead, you get angry with your friends and family and attack them, and then they attack you back. You snap at each other. You use harsh words and soon you start to think about what would be the most effective way to hurt the other person, and your tongue becomes a sword to cut other people’s hearts. Then, of course, they do the same and it keeps getting worse and worse. This is another way we run towards misery and destroy joy as if it were an enemy.

The friends you fight with and the companions you hurt are actually people you love. But ignorance makes you try to control them and when they don’t behave the way you want, you lash out and end up destroying everything. Sometimes you have to fight back, but you have to learn how to do that without being angry, without losing your temper. If you want to hurt the other person and are thinking of sharp words to say, hold back. Try to develop compassion and love. Think of all the information you have about the causes of happiness and the causes of misery and try not to lose your temper. This is how we create the conditions for the happiness we seek.

—Edited by Aura Glaser, November 2003

Report on First Conference of the Tibetan Buddhist Dharma Centers of the Americas

<Click here for more photos>

When Madonna asked if I would write a brief description of the recent “First Conference of the Tibetan Buddhist Dharma Centers of the Americas” I thought I’d quickly and easily synthesize my experiences and share them with the sangha. Seven hours later, I’m wondering if maybe I shouldn’t have just given her the following:

Seas of monks and nuns robes on a beautiful late Autumn day in upstate New York—how did I land in an historic Catholic monastery that Diane & Jonathan Rose have transformed into a Buddhist paradise? Wait a minute—isn’t that our very own Uchgenla with Richard Gere? I can’t believe His Holiness will spend a whole day with us! Wait—there’s Tsultrim Allione, Sharon Salzburg, Jack Kornfield, Sogyal Rimpoche, Lama Surya Dass, Glenn Mullin, and Robert Thurman. Jewel Heart flowers are popping up all over— Sandy, Kathy, Kathleen, Hartmut, Chris, Nina, Anne, Amy, Kent, Karla K.—and we’re all so lucky, so full of happiness and appreciation for Buddha, Dharma, Sangha and especially our very own Rinpoche.

Here’s the 7 hour version:

Recently, many in Jewel Heart were fortunate to attend a conference hosted by the Office of Tibet and the Garrison Institute of New York. Garrison is a former Capuchin monastery that has been exquisitely renovated by Jewel Heart members Diana and Jonathan Rose. They have created a retreat center along the Hudson that houses a sanctuary with a five-foot golden Buddha, simple and elegant rooms for many guests, a dining room with Arts & Crafts Stickley dining tables and chairs, and whirlpool facilities for both men and women.

In this setting this extraordinary conference drew more than 300 people from dharma centers in North and South America. Jewel Heart was well-represented with delegates from all chapters and many from Ann Arbor who volunteered to help with the event. Tibetan Lamas, monks, nuns, scholars, teachers, translators, authors, practitioners all came together for two days to connect through presentations, small group discussions, and workshops.

Professor Jan Willis presents the history of Buddhism in America

Professor Jan Willis of Wesleyan University gave a beautifully concise history of Buddhism in America. She said that from 1960 to 1975 all major traditions came here. Geshe Wangyal arrived and his first three students were Robert Thurman, Jeffrey Hopkins and Christopher George. In 1967 Geshe Sopa arrived at the University of Wisconsin, Tarthang Tulku to Berkeley in ’68, Chogyam Trungpa to Vermont, and Kalu Rimpoche to British Columbia in 1970. In 1998 there were 352 dharma centers in America, now there are 554 (113 in Canada, 441 in USA) and the number of dharma centers is doubling every decade, all as a result of these early teachers.

She went on to discuss five issues that have surfaced:

1) As traditions come to the USA, they meet students who are “independent, scientifically-minded, impatient, adverse to hierarchies, and with supermarket mentalities.” She sees the need for serious, creative dialogue on how to best address and meet the challenges of studying and teaching.

2) Sectarian biases

3) Purity of lineage is not always easy to verify, with questions of how to certify new teachers, and questions of whether second generation teachers are accorded as much respect.

4) Practice “in our daily lives”; i.e. without monasticism. Dr. Willis has concern since teachers have always come from monasteries and nunneries.

5) Women leaders and teachers, which she finds a beneficial trend worth continuing.

She sees optimism and activism flourishing in Tibetan centers, and emphasized the need for people of color to feel welcome. She ended her talk by saying, “We must seek to emulate the examples of teachers whose wisdom and kindness we’ve experienced.”

Marco Antonio Karam on Tibetan Buddhism’s presence in South America

The next speaker, Marco Antonio Karam, President of Casa Tibet Mexico spoke of Tibetan Buddhism’s journey to the countries of South America. He shared the challenges of adapting to the culture, the dangers of “dharma lite” and spiritual materialism. He also poignantly brought home how we in North America are so fortunate to have a wealth of English/Tibetan translators for currently there are a very limited number of dharma books translated into Spanish.

His Holiness the Dalai Lama gives the keynote address

Next, the keynote address we had all been waiting for was presented. His Holiness the Dalai Lama began by expressing deep appreciation for “forty years of dharma in America being represented by so many scholars.” He said as he had listened to Dr. Willis and Mr. Karam he was reflecting on many centuries ago when Buddhism first came to Tibet and the Land of Snows. He thought many of the same difficulties in coming to a new environment were present then as now. The major difference is in time, the historical period, and how in today’s complex world we’ve been given technology.

He commented the difficulties may be far greater today, but also noted the methods and solutions for overcoming the difficulties are also greater. He felt comparison between Tibetans first receiving dharma from India and our situation in America with advances and resources will require further research and conversations.

He went on to say how religious traditions in North and South America are primarily Christian, Judaic and Islamic, with such a long history of serving humanity. He thinks it’s generally better for people of different countries to stay within their traditional religions. He finds it “spiritually safer”—because occasionally when switching it can lead to confusion. However, he continued, “at the same time among millions there may be a few with past karmic inclinations, predispositions, karmic imprints and or interest who may feel connected to Buddhism.”

He posed the question, “what is the aim of dharma?” He said, it’s ultimately to achieve Buddhahood, and the only reason to achieve such a state is to help and serve other people. To achieve the state of Buddhahood he emphasized it won’t come from the outside, but from within, by transformation of the mind. He said, “not from blessings, through practice.” It’s through deep ascertainment of the way things really are, and by deepening our sense of reverence and faith.

He went on to say how sometimes we get concerned with the “image of a thing instead of the basic principle.” He cautioned us to respect the existing traditions, and how it is wrong to think competitively regarding Buddhism as being better than other religions. He said the main Buddhist message is “(using). . .Wisdom and Method to transform our mind, especially emotions.” He then commented on how construction of Buddhist temples is much easier than the construction of our inner world.

He counseled us to be “very sincere lay practitioners,” and to use our brains to their “maximum extent like Nagarjuna, Vasabandhu, Digpa, and Arya Asanga.” The purpose of application of intelligence in such a sophisticated manner is to transform and discipline one’s mind. He underlined how important is to study as well as practice, and that Centers should include both study and meditation as being equally important.

He shared how Buddha stressed four factors in helping others:

1) Live one’s life according to the teachings;
2) Teach others in accordance to what you live.
3) Believe in Buddha.
4) Trust in Buddha.

He wanted us to see the value of a disciplined mind and life, and believes those teachers who do not follow rules of self-discipline should be dealt with seriously regarding poor motivation and using their status for money or sex. He believes the media’s attention to a teacher’s life can help. His Holiness said, “Practice of buddhadharma, study and discipline is my only interest.”

He then said how today’s human beings’ emotions are the same, because regardless of the century you’re born in, there are six root afflictions. He said if in our complex society we develop a new affliction then we’ll need a new set of teachings to counter that, but that wasn’t likely! “Since the American brain is the same, the antidote is sufficient and efficient.” He doesn’t think an approach of synthesizing bits and pieces from everywhere will be helpful, as it might end up looking “like a coat of many colored patches.” He did think it conceivable, however, that with American and European Buddhism it might be quite possible that, “chanting refuge could someday take the form of rock music. But we can’t decide how culture will take in Buddhism and affect it. That will take time.”

He concluded by saying building a statue or temple, doing a ritual – all those actions are much easier than real transformation of our inner worlds. He cited how Milarepa always criticized and was sarcastic of those who made outer shows. Milarepa would joyfully dance on rocks and leave his footprints there, saying that was his ritual.

His Holiness left us with these words, “We are all the same community of students of Buddha.” He told us to work responsibly, using common sense, seriously and sincerely.

Sogyal Rinpoche hosts panel on teaching and studying Buddhism in the Americas

The afternoon’s panel hosted by Sogyal Rinpoche addressed the theme, “The Experience and Challenge of Teaching and Studying Buddhism in the Americas.” Overall concerns were how do we safeguard this rich tradition, and are we trying to make it too palatable for United States by just making it a quick and easy product to master. We mustn’t make dharma a mere remedy for the ills of this life or to offer temporary happiness, but to pass on the real aim of dharma, complete enlightenment for all sentient beings.

Presenters were students who read papers written by their teachers. Geshe Sopa’s student shared the virtue of the scholarly side of the tradition, pointing out that Geshe Sopa has in 33 years of teaching personally overseen 22 Ph.D.’s. Judith Lief’s presentation entitled, “Baking Fresh Bread” pointed out if you take the view that you’re passing on the bread, it’ll grow stale, but if you pass on how to bake the bread, it stays fresh.

A question and answer period followed where His Holiness was asked, “How will we know we’ve succeeded (here) if we look back from 2020?” His Holiness replied how the future is open, and what is important is to ensure the purity of our motivation and use our common sense. “The only thing we can ensure is our state of mind in the present.”

Robert Thurman hosts panel on universal responsibility and the Buddhist contribution to the modern world (includes Gehlek Rimpoche’s talk)

Robert Thurman hosted the afternoon panel “Universal Responsibility and the Buddhist Contribution to the Modern World.” Unlike all the other teachers, Gehlek Rimpoche delivered his own speech, and Phillip Glass shared his comments, both presenting within the ten-minute time limit! Rimpoche’s speech was far-ranging and one of my dinner companions later that evening remarked on the extraordinary “inclusiveness of his words,” and how important it was to him as a person of color that Rimpoche mentioned Martin Luther King, as well as Mother Theresa and Mahatma Gandhi. Others mentioned how Rimpoche’s talk most pointedly addressed the topic. Philip Glass shared how he had asked a writer friend to find words on altruism and compassion for some music he’s composing. His friend used Matthew’s words of Jesus emphasizing compassion, forgiveness, discipline and contentment. Philip was unfamiliar with the text but found it so beautiful, and important that we all recognize Buddhist teachings present in other sources.

His Holiness commented at the end of the afternoon’s session, “Compassion and a sense of universal responsibility – that is pure dharma!” He said all major religions emphasize this, and we must all, “Think how much can I contribute to the betterment of society, not how can I propagate Buddhism.” The end of the first day culminated in a photograph on the steps to the monastery with His Holiness and all those who’d traveled from far and wide and were exultant to part of such an extraordinary gathering.

Tsultrim Allione’s workshop on how to foster basic human values in society

The second day of the conference was a day of interaction with six concurrent workshops offered. Sandy Finkel and I attended Tsultrim Allione’s workshop, “How to Foster Basic Human Values in Society.” Twenty of us sat in a circle, and within three minutes we were to answer the following questions: How have I personally or communally fostered human values? What concrete aspirations or plans do I have to foster human values in myself and community? Some participants had started schools that foster Buddhist principles, others consult to businesses so that there’s more kindness in the workplace, while others counsel in hospice settings. One said, “Inner transformation. . .helping others is the same thing as helping yourself;” and another offered, “The way I can know how I’m doing in my practice is to ask my neighbor.”

Report on all day two workshops

In the afternoon, we all met in the main temple to hear about each session from the presenters. Sharon Salzburg and Rimpoche addressed, “Preserving the Essence of Buddhadharma.” Comments concerned how transmission is only gained by people getting realizations, how one needs to teach the dharma not just for this life but for all lives, that “Dharma Lite” is a problem since so many people are frightened, afraid of losing their sense of God, and how much spiritual hunger there is in our society and the innate power in the teachings. Finally, how important it is to have a system where one starts with the foundation then goes to the High Yoga Tantra, not the other way around.

Jack Kornfeld’s panel was on “Promoting Collaboration among Practitioners and Communities.” It was suggested an organization could be formed that can help communication among dharma centers internationally. E. Gene Smith spoke on “Tibetan Buddhist Cultural Heritage,” and how little connection exists between the Tibetan community and dharma centers. There was a concern for preservation of monuments in Tibet, and that we sustain the living tradition in the West. Ven. Thubten Chodron reported on “Promoting Inter-Religious Dialogues.” Given our pluralistic society, it was suggested every conversation in the West is an “inter-religious dialogue.” All areas of human society can be addressed with Buddhism: with our neighbors, through health care, with peace and reconciliation groups, in hospice. Finally, Glenn Mullin spoke on “Translation, Preservation and Compilation of Buddhist Texts.” There were more than 20 Tibetan/English translators at the conference that were “inspired to do so because they love Buddhism and the Masters.” Translation is still in the “pioneering state,” but “we have to thank Tibet’s lack of freedom for providing us the possibility of freedom for ourselves and others.”

Prof. Samdhong Rinpoche, recently elected to the post of Prime Minister of the government of Tibet in exile, gave the concluding remarks. He eloquently gathered together all the various strands of conversation from the previous two days. We must keep dharma alive, and as long as it is transmitted from one person to another, it is alive. Transmission of scripture is very clear, but transmission of realization is hard to judge. He cautioned us to assure the quality of a teacher before taking teachings, be qualified as students, don’t expect a perfect lexicon of Tibetan to English as “ultimate reality can never be expressed through the word ‘shamatha,’” and that sanghas are “unique democratic institutions that we facilitate 2500 years later.” He thinks centers are important and echoed what Gehlek Rimpoche had suggested earlier in the day, that the next conference should be organized by the dharma centers themselves, because collaboration and integration of centers is so important. There may be a “Confederation of Sanghas” from the ten directions, where we’d meet, exchange experiences, share problems and remedies. By the centers organizing the next conference, it would be a purely religious gathering so “spiritual strength could be combined as one spiritual force to serve humanity in a better way.”

Conclusion

I have tried to give you a sense of the content of the conference. On a personal note, it was a humbling experience to recognize how tirelessly, with what great kindness and sacrifice so many have gone before so that I can hear dharma from realized masters, read dharma texts in my native language, and have a community of people who are invested in making the Buddha’s words alive in the West. With inspiration, gratitude and sincere apologies for any mistakes I may have made in my notes or for any ways I have not done justice to the extraordinary gathering of masters and scholars present at this conference.

—Rochelle Winter, Chicago

Fall Lam Rim Retreat at Garrison Institute

This daily practice of showing respect for the lineage and Rimpoche, combined with the beautiful contemplative environment at Garrison, provided a wonderful “container” for the teachings we were to receive.

Rimpoche stressed the importance of the unbroken lineage that traces back to the Buddha himself, and reminded us that academic information does not substitute for teachings, from an authentic teacher. In other words, Rimpoche said, “Book-dancing has no value.” The unbroken lineage, on the other hand, provides the “force” that helps us to grow, and the “fertilizer” for growing our own Buddha nature.

Many of the students in attendance were Vajrayana practitioners. Rimpoche suggested that some of us “really needed this retreat badly.” He stressed the importance of our continuing to meditate on the Lam Rim and the necessity of grounding our Vajrayana practice in daily meditation on the Stages of the Path.

—Madonna Gauding, Ann Arbor