Importance of Studying the Dharma by Khenpo Appey

7/30/2019 Importance of Studying the Dharma by Khenpo Appey

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THE IMPORTANCEOF STUDYING THEBUDDHADHARMA

BYKHENPOAPPEYRINPOCHE

TranslatedbyJampaLosal&KungaSonamDronma

2006


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The Importance of Studying the Budhadharma

H o m a g e t o th e Om n is cie n t O n e !

O n L i s t en i n g R e s p e ct f u l ly t o t h e T e a ch i n g s o f L o r d

B u d d h a , w h o is t h e S o le B en e fa ct o r o f a ll S en t ien t

B ein g s o f t h e Th r ee R ea lm s .

The purpose of the matchless Buddhas attaining the omniscient

wisdom through practicing the great compassion for many

countless aeons, was to open the eye of wisdom of beings by

preaching the path of temporary and ultimate happiness, to those

sightless people who have not seen the path of benefit and

happiness. However beings of these times do not have the fortune

to see Lord Buddha directly. Yet for those beings who by merely

having faith towards the dharma taught by the Buddha, if they

listen to His teachings respectfully, having acquired the wisdom

eye; and also diligently work to enter the authentic path; andthereafter sincerely strive to lead others on that path then all these

are unsurpassable activities.

In many sutras it is stated, with the support of logical reasons, that

expounding and listening to four words of the teaching of the

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The Importance of Studying the Buddhadharma

Buddha is far more meritorious than making an offering to the

Triple Gem of the entire world filled with seven different types of

precious jewels. This is because making offerings of material

wealth is the cause of samsaric prosperity, while expounding and

listening to the teaching is the cause of the Dharma of the Exalted

Ones. As a further example the Sadharmapundarika (Sutra) says,

If a person w ho rev eres, honors, pays hom age to and m akes

offerings to the Tathagatas filling the three thousand worldsystem and residing for the length of time of as many aeons

as the sand of the R iver Ganges and m oreover reveres etc the

stupa of those Tathagatas w ho have gone to parinirvana and

generates merit is compared to som eone w ho enters well into

the Dharm a, and utters the well spoken Dharm a such as all

phenom ena are im perm anent, or are su ffering or em ptiness

or are devoid of self-nature, Ananda, then the latter is more

m eritorious than the first.

Ananda, it is like this because acts of giv ing other than this

are accompanied by defilements and afflictions and are the

cause of one wandering in samsara; while, Ananda, the

treasure of precious Dharma, which has been practiced for

uncountable millions of aeons without material things, isunsurpassable. With it the continuum of samsara is cut.

Ananda, w hen they hear this precious and unsurpassable

Dharm a, beings w ho are subjected to birth w ill be totally

liberated from birth; beings who are subjected to sickness,

death, anguish, wailing lament, misery, mental unhappiness

and mental turmoil will be totally liberated from all of those,

including from sickness up to m ental turm oil. Ananda,

having seen the basis of the m eaning of this, both the one w ho

respectfully expounds the Dharma, and the one who

respectfully listens to the Dharma, generate many merits,

thus I say. Anan da one w ho respectfully expounds the

Dharm a to a Bikshu w ho is seeking for Dharm a, and the

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Bikshu w ho also respectfully listens to the Dharm a, Ananda,

both these two generate immense, immeasurable and

uncountable m erits.

Whether one can abandon samsara or not solely depends upon

whether one has heard the Buddhadharma or not. Confirming

this, Acharya Aryadeva said,

Sam sara is not endless because it is hard to find the one w ho

listens, the Dharm a to w hich one listens, and the teacher w ho

teaches the Dharm a.

This means that the human life with leisure and endowments, the

Buddhadharma to which one listens, and a Dharma Master who

teaches, are all hard to find. If one is able to listen to the Dharma

with these three characteristics, then one can abandon samsara;

and therefore samsara is not without end. If all these three

characteristics are not present, then one cannot abandon samsara,

and therefore samsara is endless. This is further illustrated from

another Sutra,

For the exhausted, the road is long,

For the sleepless, the n ight is long,

Likew ise, for the child like bein gs

Dev oid of Dharm a know ledge,

Sam sara is long.

Only the Buddhadharma is confirmed to be the path, which

abandons samsara. This is because, although there are other

teachings that explain samsara should be viewed as suffering, that

know attachment as a fault, that discard bad Karma, that practice

austerities and in which adepts receive various vows etc.; these

methods alone cannot harm the root of samsara, so these

teachings cannot reverse samsara. The root of the samsara is self-

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grasping and the antidote for that is the wisdom of apprehending

selflessness. The selflessness to be understood by that wisdom is

expounded only by Buddha. Moreover, the profound methods to

obtain liberation and omniscience are also taught by Buddha

alone. Therefore, Acharya Vasubhandhu said,

Buddha's doctrine is hard to find

W ithout it there is no liberation.

Thus, aspiring for liberation,

One should devotedly listen to it.

Further, in order to show briefly the manifested realisation of the

path of three Yanas, Vasubhandu said in the Abhidharma,

One who has developed moral discipline, hearing and

contem plation, should undertake the practice of medita tion.

In this way the Mahayana path must be completed with these four

characteristics: moral discipline, which is the cause of not being

distracted; hearing, which is the cause of not being ignorant;

contemplation, which is the cause of ascertainment; and

meditation, which is the cause of parting from defilements.

From Sutralankara it is also said,

If m eaning is com prehended m erely by hearing,

Meditation w ill becom e purposeless.

If you en ter in to m editation w ithout even hearing

Buddha's shastra w ill becom e purposeless.

As is clearly stated in the Sutralankara, both hearing and

meditation are important. Otherwise, if one could comprehend the

meaning merely by hearing, there would be no purpose for

meditation; and similarly if only meditation without hearing was

sufficient, then there will be fault of Buddha's teachings having no

significance.

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Also in the Vinaya teachings it is said that one should not meditate

in isolation unless one holds the Tripitaka. Further, the Pramana

philosophy states,

Attainm ent should be preceded by entrance (to the Dharm a),

En trance should be preceded by com prehension

That is in order to obtain the fruit, its cause, which is entering into

the path, has to come first; and entering the path has to be

preceded by knowing the path.

The enlightenment of a Shravaka can be obtained with minimal

hearing, but to obtain perfect enlightenment one needs to have

vast hearing. That is why it is shown in the Sutras that the

unsurpassable Tathagata Samyak Sambuddha is dependent on

vast hearing. In the Boddhicharyavatara it is said,

There is nothing that a Bodhisattv a should not be trained in.

Some say, that even though listening to the Dharma is required to

teach others, for one's own practice, listening to the Dharma is not

required. Making this kinds of statement impedes others

immeasurably, blocking them from the entrance to the Buddha's

Shastra. This is so because, without hearing it, one can not even

know the Buddha's Dharma in the first place, so what would it be

that one is practicing? Without knowing the essential points, even

if, one exerts oneself in the task of physical and verbal virtue by

way of imitating others, it is hard to yield a great result or fulfill a

great purpose. In Bodhicaryavatara it is said,

Just as a person aff licted or shaken w ith d isease,

Is rendered w ith n o strength,

Likew ise, if (som e on e's) m ind is agitated by ignorance,

(he or she) w ill becom e powerless in Dharm a activities".

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Some even say that, meditation itself is adequate and that there is

no need to listen to the Dharma at all. The person who makes such

a statement indicates that he or she does not comprehend the fact

that hearing and contemplation of Dharma are the causes of

meditation. Since, result devoid of cause is not possible, the three:

Hearing, Contemplation and Meditation referred to as the Three

Wisdoms do not arise without each relying on the preceding ones.

As it is said in the Bavana-krama of Kamalashila,

If som e one asks w hat is the assem blage of En lightened

In sight;Thoroughly searching for m anifold hearing of Dharm a,

Contemplating appropriately etc.

Many so-called learned masters of the modern age, claim that it isadequate to learn Sutra merely by going through it, without even

the need of relying on a spiritual teacher. This is a wrong

assumption, because without seeking the spiritual guidance of a

learned master, it is difficult to comprehend the meaning of the

profound view of the Tathagata.

In Sutra Samucaya, it is said,

The victorious one w ho possess suprem e qualities said,

It is by rely ing upon sp iritual m asters,

That one w ould comprehend Buddha Dharm a.

Further to this, in many Sutras it is directed that, one must

rely upon Spiritual Masters by knowing the advantages and

disadvantages of seeking Spiritual Masters. Otherwise, one

will contradict the statements: even at the cost of life, one

must not forsake Spiritual Masters, and one should respect

the Spiritual Masters from whom one receives spiritual

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teachings, in the same manner as one pays obeisance to

Tathagathas. Further the teachings expounded by Buddhas

and Bodhisattvas would also become purposeless.

Because, it is said,

Taking Austerity as the essence, is the tradition of Janism;

tak ing Recitation, as the essence is the trad ition of Hind uism ,

and taking meditation preceded by listening to the Dharma

as the essence, is the tradition of Buddha.Moreover for those individuals who believe that their

wishes can be fulfilled merely by chanting and recitation, it

is proper that they should come to understand the essence

of the method to make human life purposeful. They should

know that emphasizing on austerities is the Jain tradition;emphasizing on recitation of Veda, is the Brahmin

tradition; and emphasizing on meditation preceded by

hearing and contemplation, and having the base of

morality, is the Buddhist tradition.

The main objective of human activities is to obtain happiness andpleasure and avoid harm and suffering. This objective can only be

met in a very slight way by other means. However, by the

Buddha's teaching all the flow of suffering without exception can

be cut and one can also accomplish permanent happiness.

Shantideva prayed for the Holy Dharma to remain long in thisway,

May the doct rine of Buddha,

The source of all happiness and

The only m edicine for the suffering of sentient beings,

Long rem ain , through the presence of

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Benefactors m aking offerings and

Dev otees pay ing reverence.

In this verse Shantideva is making the prayer that the holy

teaching expounded by the Buddha will remain in this world, as it

is the unsurpassable path through which all sentient beings obtain

the temporary happiness of the higher realms and the permanent

benefit of perfect liberation.

The Sutra known as Paltreng Sengei Dra states that all the prayers

are combined in to one. If one should ask what is that prayer, it is

May I hold the Holy Dharm a.

In the sutra known as Namkha Zod, the Lord Buddha addressed

Maitreya thus:

The four activities of the Bodhisattvas are: dispelling a ll the

sufferings and maras; suppressing the harmful forces in

harmony with the Dharma; thoroughly ripening sentient

beings and thoroughly holding and propagating the Holy

Dharm a. All these four activities can be essentialised in to

one, which is thoroughly hold and propagate the HolyDharm a.

The great Bodhisattva known as Adorned with Merit reported

thus to the Lord Buddha,

I perceive the roots of all the virtues, other than hold ing and

propagating the Holy Dharm a, as on ly the size of a sesam e

seed; But I perceive the root of virtue of holding and

propagating the Holy Dharm a as vast as all of space in the

ten directions.

In this way many sutras describe that measureless merit will arise

from holding and propagating the Holy Dharma.

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Further Buddha said to his disciples,

Aft er m y Parinirvana this Holy Dharm a w ill becom e your

teacher. That is w hy y ou should hold it w ithout losing the

w ords or the m eaning.

Buddha further said to Ananda,

Ananda! you m ust m ake sure that this Holy Dharm a w ill

remain for a long time, and that it thoroughly benefits

hum ans an d celestial beings.

The merit gained by one sentient being generating the

enlightenment thought in order to attain supreme enlightenment

is higher in quality and greater in volume than that from creating

a stupa to house Buddhas relics made entirely of precious jewels,

high enough to touch Akanishta and wide enough to contain the

three thousand worlds; and moreover for endless aeons making

offerings to that stupa with all available offering substances. This

is because the former will enable the holy dharma to continue for

a long time and thus the lineage of the Buddha will not be broken.

The quotation from the Four Hundred Verses supports this:

The stupa w hich is of the nature of precious jewels

Created higher than any w orld you can imagine,

The person w ho has tam ed one sentient being

Is sa id to be m ore suprem e than that.

If one should ask what is it that should be held thus and with what

methods it should be held, the Abhidharma gives the following

answer,

Buddha's tw o Holy Dharm as are the teachings and the

realization. The only way to hold that Dharma is by

expounding the teaching and by practicing.

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The Buddha's Dharma refers to the Tripitaka, which is the

Teaching, and the Three Trainings which are the Dharma of

Realization. Teaching the Dharma without errors, and meditating

on the Dharma of Realization in the correct manner are the

methods with which those two Dharmas should be held.

If one does not take refuge in the Triple Gem one cannot bring an

end to the suffering of samsara. However taking the refuge vow

cannot, by itself, accomplish the goal; the precepts of the refuge

also need to be protected and observed. Associating with Noble

Beings, listening to the Holy Teachings and practicing in

accordance to the Dharma are the precepts of refuge that need to

be complied with. The one who teaches and practices the

Buddhadharma, as it has been expounded by Buddha, is a Noble

Being. The Tripitaka which is confirmed to be truly the Buddha's

words and the Shastras composed by Acharya Nagarjuna,

Asangha, Vasubandhu, Shantideva and Chandrakirti, as Buddha

intended, are the doctrine of the Buddha. Practicing in

accordance with Dharma means that the teachings and all the

practices should be done according to the Buddhas doctrine.

The benefits of hearing dharma are explained in the sutra

requested by Vishnu,

Noble son! For on e w ho has hearing, w isdom w ill arise; for

the one who has wisdom defilements will be thoroughly

pacified ; for the one w ithout defilem ents the m ara do n ot find

any opening.

It is explained in detail in this way.

In a Sutra it is said that there are five benefits of hearing the Holy

Dharma. They are:

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Being able to hear w hat one has not heard before; becom ing

w ell trained w ith wha t one has heard; rem oving doubt; being

able to distinguish betw een right and wrong views and being

able to comprehend the meaning of the Holy Dharma with

the help of w isdom .

If I were to explain all the five cited here, the explanation would be

too lengthy. Therefore, I will clarify only the first one. The

meaning of the first one is that one will be able to hear about thefive aggregates, the eighteen spheres of perception, the twelve

sources of perception, the two truths, the four truths, samsara

and liberation, the paths of three yanas and the faults that can be

abandoned by those paths, and the temporary and the permanent

results. You will hear all of these for the first time, never having

heard them before.

Further another Sutra gives another set of four benefits of hearing

the Dharma in the following way: First it is said,

By hearing one w ill understand the Dharm a.

This is because by hearing the doctrine one would know that the

Three Trainings are the dharma as spoken by Buddha; and one

would know that the paths, which are expounded by other

Masters, are not the genuine Dharma.

Second it is said,

By hearing on e abandons non-v irtue.

After having listened to the Dharma one would take the vow, and

having taken the vow one will abandon non-virtue.

Third it is said,

By hearing one w ill abandon all the purposeless things.

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This is because having received the mind training through hearing

one would abandon the gross defilements and through this one

would know that all the sensual pleasures that worldly beings are

attached to are known as purposeless.

Fourth it is said,

By hearing one achiev es Parinirvana.

This is because by hearing one obtains the training in wisdom andabandons the subtle defilements.

Acharya Vasubhandu, after having spoken at length of the benefits

of listening to the Dharma, further said,

The purpose of listening to the Holy Dharm a has no limit an d

w hat I have stated is only a part of it.

There is that purpose because all the paths and results of the three

Yanas occur on the basis of listening to the Dharma.

Further, many disadvantages of not hearing the teachings are

described in the Sutras.

The temporary disadvantage is:

Although hum an beings have tw o feet,

They are no different from cattle,

They are foolish and this foolishness has to be abandoned.

And further,

Those on this earth w ithout the w ealth of hearing,

One should consider as blind.

This blindness has to be abandoned.

And again,

Ev en though w ithout hum p and dew lope,

Hum an beings are lik e cow s w ith upper teeth.

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And so on. In this way those humans, who are deprived of hearing

the Dharma are looked down upon by the learned ones.

In the Vinaya Sutra it is said that

The one who is like a lion should not respect the one who is

like a w olf.

This has the same meaning as the above quotes.

The permanent disadvantage of not hearing the teachings is that

one is not able to pacify defilements and sufferings, and one will

not attain liberation. This is because, as it says in the

Abhidharmakosa,

Without the thoroughly discriminating Dharma there is no

method with which one can totally uproot the defilements.

Due to defilem ents the w orldly beings w ander in the ocean of

cyclic existence. Therefore the Buddha has expounded the

doctrine, which possesses the thoroughly discriminating

wisdom.

As it is said if one has not heard the holy dharma, one will not

obtain the liberation which pacifies the defilements and suffering.

In the Karuna Pundarika sutra it is said,

Ananda, m any sentien t beings m ay becom e com pletely

degenerate due to not hearing a dharma jewel treasure of

this kind.

In particular dialectic schools produce scholars of Buddhistdoctrines and are the source of many good qualities. Further, if

there are no such schools, there is the fault that without the

hearing and explaining of dharma the continuity of scholars will

be broken, and without scholars who know the dharma, even

though there may be many scriptural texts, the Buddhas doctrine

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will be demolished. Thus it is said in the Illumination of the

Sages Intent. Further in one Sutra it states,

The com ing of the Buddha in this w orld

Is as rare as the appearance of a person on a deserted road.

The hum an body is obtained w ith great difficulty.

Alas! Having devotion to the Dharm a and

Having the opportunity to listen to the Dharm a

Are difficult to find

Ev en for hundreds of k alpas.

It is appropriate to encourage people to listen to the Dharma by

explaining that it is extremely difficult to obtain the causes and

conditions of hearing the teachings.

In the Shiksasamuccaya, Shantideva taught five verses for

encouraging people to listen to the Dharma respectfully. These

verses indicate two ways to encourage beings:

The first is encouraging people by explaining to them the

disadvantages of not listening to the Dharma. These are that by

not hearing the teaching of Buddha the defilements of the mind

cannot be pacified, and due to this one would have the sufferings

of being burnt in the ravines of the hell realms, which one would

never be able to tolerate. The suffering would be immense and

not only immense for one time, but one will be tormented by this

kind of suffering again and again. Thus one should direct beings

to be delighted to listen to the Dharma by keeping this in mind.

The second is encouraging people by showing the advantage of

listening to the Dharma. Having listened to Buddhas doctrine, if

one pursues the practice of mediation then one entirely abandons

all non-virtues, which are the cause of the suffering of all births in

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the lower realms; and one obtains the happiness of humans and

the gods of the higher realms. You will obtain the bliss of

liberation which will never decline, the inexhaustible bliss of the

Bodhisattvas and all the unmatched perfections of the Buddha.

Therefore if today you obtain the meaningful, rare to obtain,

jewel-like Dharma all the Gods, Humans, Nagas, Siddhas,

Gandharvas, Yakchas, Garudas, Demi-Gods, Kimnaras and

Demons will become happy, inspired and faithful. So, because of

that very reason, all are asked to come for teachings in this way.

In the Vinaya Sutra it is said,

I w ould explain the Buddhas doctrine,

W hich is the cause of the happiness

And w hich thoroughly pacifies the defilem en ts

To the Gods, Nagas, Dem i-Gods, Kimnaras and Shakra etc.

W ho perform ed the supreme activities of Dharm a.

Therefore you m ust com e here to listen to the Holy Dharm a.

Further it says,

Therefore you m ust respect w ith devotion

The precious treasure of the Buddhas Teachings

W hich has imm ense qualities,

And w hich fu lfills the purposes of others.

Since nothing can be heard that is superior to this,

One mu st listen to the doctrine of the Buddha,

Having tam ed the sense faculties as one tam es the w ild horse.

In brief, knowing that the Buddhas doctrine is very difficult to

find, that it has a grand purpose and that it is not going to remain

for long, it is appropriate, for all those who have devotion, to listen

and practice.

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Moreover, when the Victorious Ones doctrine is on the brink of

extinction, it is particularly essential and greatly meritorious to

hold and preserve the Holy Teachings.

In the Sutra of Avalokiteshvara it says,

W hen it is on the brink of extinction,

To hold and propagate

The doctrine of the Sav iour of the World

Both day and night,

Is m ore m eritor ious

Than to revere hundreds of thousands of Buddhas,

W ho are as man y as the grains of sand in the River Ganges

For count less aeons.

Some say that if someone hinders the teaching of, or the listening

to, the Mahayana Dharma, that person will remain in lower

transmigrations for a long time.

As it is said in Bodhicaryavatara,

W hoever even for a single m om ent

Creates obstacles to the Mahay ana Teachings,

Is thereby w eaken ing the fu lfillin g of the purposes of sentien t

beings,

And therefore the low er transm igration s of that person w ill

have no lim it.

In the Sutra known as Rabtu shi ba rNampar Ngepa Cho'trul gyi

mdo it is said,

One who creates an obstacle to the Bodhisattvas virtuous act

of giving a handful of food to an anim al, w ill create a greater

non v irtue than one w ho kills all sentient beings and snatches

their possessions. This is because the form er creates an

obstacle to a virtuous deed that will cause the future

appearance of a Buddha.

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In the Sutra called Chos Thamsched 'byungwa med-pa bstenpa,

in the doctrine of the Thatagata who is known as Ri Rab ltar

m ngon par phag pai it is said,

There was a Bikshu nam ed spyod pai blo dros w ho w as

endowed with moral discipline, five clairvoyances, complete

with retinues, and who resided in seclusion and exerted

himself in the practice. At the sam e tim e there w as a Bikshu

called chos smra ba spyod pa rnam dag w ho wan dered in the

cities and markets and towns and in the palace of the king

giving teachings. The first Bikshu said to him, Since Buddha

has praised seclusion y ou should not go to tow n an d m arkets.

Instead you should practice m editation in an isolated place.

Ev en aft er he told him not to go to tow n, he saw him in the

tow n, associating w ith ordinary vulgar friends, so disrespect

tow ards that Bikshu arose in his m ind. He said This bikshuhas broken his vow s and is interested in worldly things. In

this way the first Bikshu stopped the other from the task of

giving teachings. By the negative pow er of that act, Bikshu

spy od pai blo dros died and w as born an d suffered in

unceasing hell in as many as ninety nine thousand million

aeons. The Bikshu spyod pai rnam dag during that tim e was

m yself and spyod pai blo dros who gave teaching then w as

Buddha Achala. Thus Buddha said.

Since everyone has the same motivation whether sitting together

to discuss about setting up a philosophical Institute, or other ways

of supporting Dharma study; or contributing financial aid for the

Dharma practice; they will all gain the same merit as those whoare directly involved. Confirming this, Vasubandhu said,

Since in w ar etc all have the same purpose, whether they are

directly or indirectly involved they will all have the same

non-virtue as the actual killer.

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In many Sutras it is said that by requesting the spiritual Masters

to give teachings one will acquire the same merit that one would

get by making supplication to the Buddhas to turn the wheel of

Dharma, as in the Seven Limb Practice.

Also if you encourage others to listen to the Dharma then you will

obtain the root virtue of those others performing Dharma. If

without jealousy you rejoice in others teaching and listening to the

Dharma and if you say Well done to others actions, then you will

obtain the merits of rejoicing as in the Seven Limb Practice.

In the bdud rtsi brjod pa Mahayana Sutra it is said,

There w on't be disease, epidem ics, contagious sickness and

chaos in the country where this kind of Sutra is held and

propagated, or w here som ebody dw ells and transm it the

teachings, or where various teachings are inscribed on

scrolls.

In other Sutras it is said,

There won't be starvation, wars and harms created by evil

spirits, and there will be perfect wealth and good harvests in

any place w here the Kings etc venerate the Sutras. Those

places w ill alw ays be protected by the Four Guardian Deities

and Indra and Brahm a.

Even these days there are many Bikshus and worldly beings who

have renounced cyclic existence, taken vows, discarded their

homes and are engaging in the path of liberation and omniscience.

They are the field of accumulating merit for those who practice

rejoicing and making prostrations to them. Therefore really it is

not necessary for me to encourage people to listen to and practice

the Dharma.

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Nevertheless, I have taken pains to extract a few scriptural

quotations from the Sutras in order to persuade those lay

householders, who although they have faith in Buddha, do not

have knowledge about Buddha's teaching, and are not engaging in

Dharma practice; or even if they are engaging in Dharma practice,

are doing so incorrectly.

By this teaching I wish to tell them that if they listen well to the

Dharma they will gain understanding, and as a result they will

have delight in engaging in the practice, and thereby all their

purposes will be accomplished. In this way I have presented a few

scriptural quotations from Sutras and Shastras so that devotees

can more readily understand them.

Even if one obtains the wealth of the world, this is not considered

as the best wealth. However, hearing one verse of Buddhadharma

will become the excellent wealth because it can grant permanent

happiness to oneself and to others. It is of course missing a great

opportunity if one fails to gain ones own dividend of wealth, food

and status etc. However it is even more unfortunate to miss the

opportunity, either as a monk, who has less work and fewer

purposes, or as a lay person, to gain ones own dividend of

hearing, contemplation and meditation. This is because then one

will not be able to attain the perfect Buddhahood, which

spontaneously accomplishes ones own purpose and the purpose

of others.

When you obtained human birth, meet with Buddhas Dharma,

and have faith in Dharma then you have the rare opportunity to

practice the Dharma, which is difficult to obtain. So at this time

you must abandon samsara. Having all these opportunities, why

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is it that you do not have the thought of abandoning samsara?

Why do you not have the thought of attaining Buddhahood? And

why do you not have a thought of listening, contemplating and

meditating on the Dharma? You should carefully check the

reasons for this.

One of the reasons given is that householders have a lot of their

own works, and that is why they do not have the time to practice.

If that is claimed, then for this, Buddha has especially taught the

short Sutras for lay people who have many things to do, and for

the Bikshus who mainly engage in the practice of meditation. So

they should study whatever Buddha has expounded for them.

At least one should try to know and understand the following with

clear ascertainment: what is the cause of attaining Buddhahood;

what is the path which facilitates one to attain enlightenment;

what are the characteristics of the resultant Buddhahood; what

are the subjects that beginners should practice; and what are the

indispensable Dharmas and how should they be practiced. After

understanding all of these one should practice as much as one can.

Otherwise, if one wastes this perfect opportunity of practicing the

very essential Dharma, and if therefore one departs to the next

birth naked and empty handed, one will certainly experience

intense regret. In the Karuna Pundarika sutra it says,

Ananda! don 't forget to be vigilant! If you forget to be

conscient ious, later you w ill definitely regret it.

Another reason for not practicing the Dharma is that one regards

it as unimportant. Thus one has the idea that the householders

works are important and one thinks that it is alright if one does

not practice Dharma despite its benefits. However, that evaluation

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is false. Most worldly activities cause you and others to suffer in

this and future lives. Even if such activities help to some extent,

their benefit is trivial. Buddhas teaching will always help, and it

will never harm. The benefits that you get from the Buddhas

teaching are permanent.

Arya Nagarjuna said,

If a fire breaks ou t on your head

And bu rns y our head and clothing,

Do n ot pause to ext inguishing it!

Rather exert effor t to stop fu ture rebirth.

There is no purpose superior to this.

Actually, when fire has broken out and ones head and ones clothes

are smoldering, then in general one does stop other things one isdoing, and tries to extinguish that fire. Nevertheless, the learned

ones by ignoring the fire, and not even looking at their bodies and

wealth, should instead exert effort to abandon samsara, because,

as it is said, there is no task superior to abandoning samsara.

Few people say that understanding Dharma is good. Parents andrelatives, who love and care for you, sometimes object to your

involvement in Dharma activities. Recognizing that these are

obstacles to Dharma practice, one should try to dispel them. The

best method to do this is to have unwavering and steadfast faith in

the Dharma. Shantideva said,

You take birth alone, and y ou die alone.

Since, others w ill never take your share of suffering

W hat benefit can one expect from relatives

W ho cause obstacles to the v irtuous deeds?

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In this way your dear ones get in the way of your dharma practice.

So do not come under the power of others.

Manjushri said,

Neither paren ts, n or rela tives can be a Refuge for you .

They discard y ou and go wherever they w ish.

All the lay householders are always engrossed with worldly

activities for the purpose of this life. There are none who engage inhearing, contemplation and meditation. Always comparing

themselves with others they are content with their worldly

activities. One should think about this. While it is alright to

imitate others, there are many different types of examples to

follow. There are many who indulge in extremely dreadful action.

Therefore one should look for good examples. From the Sutras it

is also recommended that one should take vows as did the

Tathagatas of the past, and one should dedicate like Manjushri did

in the past. Performing deeds after carefully analyzing for oneself,

is the correct guideline of the learned ones. Performing an action

by listening and watching others is the procedure of the unwise.Therefore, one should be able to make decisions as to what one

deems as good, by investigating with proper reasoning.

If with disheartened mind one thinks a person like me cannot

engage in study, that thought will block the door of study. As

Shantideva said,

Discarding effort due to disheartened m ind,

There cannot be any liberation.

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Thus one cannot improve from the state one is in, if due to a

disheartened mind one does not make an effort. Therefore in a

Sutra it is said,

Having in terest, effor t and con scien tiousn ess, w ith these

three one can accomplish all activities. Thus one should be

assertive, confident and efficient in relation to the task of

study.

As is said in the Bhadrapani Sutra,One should think that if even fleas and flies can attain

enlightenment, w hy, being a hum an being, should I diminish

m y effort to obtain Bodhi even at the cost of my life.

This quotation tells us that even animals can obtain

enlightenment, and that therefore belonging to the human race,

knowing virtue and non-virtue, being conscientious, one has no

reason not to be determined to attain enlightenment. As it is said

in Bodhicaryavatara,

There is nothing w hich does not become easier

W hen one becomes accustom ed to it.

Whatever the subject of study may be, when we become

accustomed to it, it will become easier and it will produce delight

in our mind. Not only will it produce delight, but with familiarity

we will also accomplish any task with ease. Of course, it is possible

that one may not understand the meaning of what one is taught

straight away. But this should not be the cause for you to

withdraw, thinking that you have engaged in a purposeless thing.

The study of the Dharma is not the same as other studies. In the

case of other studies if you dont learn it, then you have not gained

the result. But in the case of Dharma study, even if you have not

learned it, it will ensure your future understanding and it will

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place latencies in your mind continuum for attaining

Buddhahood. Thus it has served an immense purpose.

Therefore, Vasubandhu said,

Ev en one w ho does not com prehend the m eaning should

respectfully listen to the Buddhadharma, because merely by

listening with devotion one will gain immense merit and

enhance ones w isdom . Not to mention if one understands the

meaning.

In one of the Sutras it is said,

A being w ho m akes an effort to listen and take hold of the

meaning of one verse from my doctrine will without doubt

gain the state of Bodhi. There is not a single being who will

not atta in enlightenm ent by hearing this teaching.

There are individuals who seek results just by listening and

performing minimal practices. That kind of attitude in the initial

stage is the cause of quickly discarding the task. Therefore, from

the beginning, whatever troubles one encounters when engaging

in hearing and contemplation, one should put on an armor of

determination, thinking that one will make the action purposeful

by tolerating it. It is said in Sikchasamuchaya,

One should search for know ledge w ith pat ience.

In yet another Sutra it is said,

In order to hold Dharm a one should have patien ce tow ards

scolding, slandering an d harsh and reprim anding w ords.

In terms of time, one should hear the Dharma from this time forth

until enlightenment is attained. In the Sutra known asLodros m i

zad pas bstan-pa it is said,

The Four Insatiables w ill procure an accum ulation of w isdom

for Bodhisattvas.

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The Four Insatiables are: being insatiable in hearing; being

insatiable in expounding the teachings; being insatiable in

investigation; being insatiable in knowledge. These Four

Insatiables are the source of procuring the wisdom of

accumulation for the Bodhisattvas.

Maitreya said in Prajaparamita,

At the tim e of thorough purification at the third Bhum i, one

should n ever be content w ith the know ledge one has.

Searching for Dharma, without ever thinking that the Dharma one

has heard already is enough, is the excellent ornament to beautify

the exalted Bodhisattvas. It is described in many Sutras that when

Lord Buddha manifested as a Bodhisattva in order to accumulate

the treasure of Holy Dharma, that just for one or two words of

Dharma he practiced austerities such as sacrificing his own body

and kingdom etc. for many countless aeons.

Therefore Master Pawo prayed that he would not become

discouraged even if he had to cross the trench of fire, for the sake

of listening to the Dharma. As it is said in the in the Seventy

Verses of Inspirational Prayer,

W ith any opportunity to listen to even one w ord that contains

the teaching, it is advisable to cross over the blazing fire of

endlessly flowing lava, you should rejoice and not be

indolent.

The main reason why one has no interest to practice the Dharma

is attachment to this life. One should abandon that attachment

through recollecting death. A human life span is short and there is

no certainty of the time of death. When one becomes subject to

death, the wealth that one has amassed through hardship, ones

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relatives, friends, ones name and fame etc will not follow one. One

will go to the lower realms carrying the non-virtue one has

accumulated for ones relatives and friends.

If the thought of dying arises within your mind continuum, then

there will be no difficulty in engaging in Dharma practice. On top

of that one must eschew clinging to any part of samsara. If you are

attached to samsara then whatever hearing and contemplation

you may perform, it will not be the path that leads you to

liberation. Instead it will become the cause of samsara. Therefore,

one should shun attachment by bringing to mind the

disadvantages and faults of samsara. If one is attached to ones

own purpose, then even if one does engage in the Dharma

practice, that practice will fall into the path of Hinayana and

therefore one does not attain full enlightenment.

Therefore with loving kindness, compassion and altruistic thought

one should shun attachment to ones own purpose. In brief,

having eschewed those three attachments one should make every

effort to attain enlightenment for all sentient beings. For that very

purpose one must ensure that one is motivated with the

Mahayana Enlightenment Thought when listening to the Holy

Dharma. In order to encourage beings to listen to the Dharma

with Mahayana motivation, it is stated in the sutras,

One or another kind of merit will be acquired by individual

Bodhisattvas by listen ing to one or another kind of Dharm a.

Therefore it is certain that one will acquire merits. In a shastra

known as sNyom s 'Jug Rab gSal,

Having con firm ed that w orldly activ ities have no essence,

one should strive to learn the meanings of the teachings.

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The Sutra known as m Do sDe pedm a dKarpo states

By having shunned all attachm ents, listen to this kind of

doctrine, for it is very hard to find the inclination and

opportunity to listen to the Dharm a.

Finally, if somebody should ask what is the method for not

wasting having heard the Dharma? In the Sutra known asNam

m Ka' m Zod kyi m Do it is said,

No v irtue or non-v irtue accum ulated earlier w ill go astray;

No virtue accum ulated through m aking offerings to the

Tathagatas w ill go astray ;

No virtue accum ulated through altruistic thought w ill go

astray; No virtue accumulated through primarily practicing

w ill go astray .

Ands it is said by Rendawa,

In order to m ake m eaningfu l the dharm a to w hich you have

listened, you, the young intelligent ones, should go to the

rem ote forest.

By having heard the dharma, you understand what needs to be

understood, you abandon the things that need to be abandoned,and you cultivate the things that need to be cultivated; so it is

certain that you will obtain that which needs to be obtained.

These are the reasons that indicate that study is meaningful.

Therefore it is sensible to make an effort.

Shubam!

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Whatever merits may be gained from the conceiving, writing,

translating, publishing and distributing these Noble Dharma

Words we dedicate for the long life of His Holiness the Sakya

Trizin, and so that all his aspirations for beings may be fulfilled.

And we also dedicate so that these words may inspire untold

numbers of beings to realize the importance of studying the

Dharma, and that they may have the conditions to do so.

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46


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48


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49


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50


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51


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52


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54


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56


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60


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Importance of Studying the Dharma by Khenpo Appey

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