Understanding Virtue and Pacifying Obstacles
This weekend in London, Lama Jampa continued with the teaching and transmission of Sakya Pandita’s text ‘Discriminating the Three Vows’ (Tib: Dom Sum Rabs Gye).
Lama Jampa began by pointing out that although the title references the vows, the main theme of the work is moral discipline, the first of the three trainings (morality, meditation and wisdom) which constitute the Buddhist path. So ‘the three vows’ of the title refer to the three approaches or vehicles of Buddhism: the hinayana of the shravaka, the mahayana of the bodhisattva and the vajrayana of the vidyadhara. Lama Jampa emphasised that the key to understanding the relationship between these three is that they are not separate but in fact constitute a fully integrated system with each set of vows relying upon correct understanding and practice of the previous set. It is therefore as important for mahayana and vajrayana practitioners to have a full understanding of the pratimoksha vows as it is for the follower of the hinayana.
The section of the text covered this time included further discussion of the teachings on buddha nature and of common errors in understanding and interpretation of this important doctrine. Following this, dedications of merit and the difference between realisable and unrealisable prayers was presented. Lama Jampa explained how the former are fruitful as they rely upon the universal law of dependent origination, whereas the latter are worthwhile in that they strengthen our bodhichitta and change our view and behaviour so have great indirect benefit despite being currently unrealisable.
The text also covered the nature of both virtue and non-virtue, explaining in particular that virtue is not passive but depends upon having overcome non-virtue. So virtue is accomplished only by a mind that has overcome aversion through the practice of loving kindness, desire through the practice of non-attachment, or ignorance through the application of wisdom. Furthermore, ignorance is non-virtuous because it constitutes the refusal by us to examine cause and effect: one is culpable if one does not examine casue and effect because by ignoring them one is looking away in order to privilege oneself. So neither virtue nor non-virtue are inherent in an action but depend upon and arise from mind.
The value of this text for 21st century students of Buddhism is undoubtedly great, as when fully explained to us by a living master, followed by careful individual study of what has been taught, we can develop certainty and confidence in the path.
In the afternoon, Lama Jampa bestowed the initiation of Black Manjusri from the famous Thirteen Golden Dharmas of Sakya. Although Manjusri is the embodiment of wisdom, the practice of this form is particularly efficacious in pacifying obstacles to dharma activities.
The day ended with a group photo in the presence of the statue donated by The World Buddhist Centre in Japan in celebration of World Buddhist Day.