07. Week 1 - Teaching 5 – Kadampa Festival Notes

2025 Summer Festival

07. Week 1 - Teaching 5

2025.07.28

VGKG 1997:

  As Kadampa practitioners we should try gradually to integrate all our Dharma practices together with our daily activities. Through learning we can gradually transform our daily activities and actions, including watching television, talking, cooking, eating. We can transform them into Lamrim practice.

All these activities can be transformed through intention. E.g. the news - naturally we see a lot of suffering. We can think, ‘I want to improve my renunciation and compassion.’ We see the faults of samsara, we see the suffering of living beings, we see the faults of delusion. We can be strengthening our wish to liberate ourselves and others. Then whatever we’re watching can be meaningful. We can think, ‘What is this teaching me?’

In Universal Compassion VGKG explains 3 different practices of the yoga of eating - according to Hinayana, Mahayana, and Vajrayana. According to the Vinaya sutras, we should think this is curing the sickness of hunger or thirst. We think it’s like medicine and control our attachment. According to Mahayana sutras, we eat with bodhichitta motivation. Before we eat we think, ‘I want to benefit all living beings. To do so I need to attain enlightenment. And since my present human body is the perfect basis for which I can accomplish this, I must nourish and sustain it.’ Like an ambulance driver taking care of their vehicle, because it’s their vehicle for benefiting others. According to Vajrayana - you can read in Universal Compassion, and in the yoga of experiencing nectar in other books like NGTDL and EoV.

Then there will be no distraction.

In JPGF - we can go shopping with wisdom. We should try to understand the appearances are teaching us. Some of them teach us impermanence, some teach us the faults of samsara, some teach us compassion, some teach us patience. We’ll come home with many virtuous states of mind. If we don’t, our mind will wander to attachment, anger, and we’ll come home with a heavy bag of delusions. The expiration dates on products teach us that I’m perishable. What’s my expiration date? People in the supermarket are like a parade of ageing, sickness, and death - this is one continuum - where is it leading? It’s a powerful teaching on the faults of samsara. No one wants to get old, no one wants to get sick, no one wants to die. Yet there we all are at the grocery store. What is this impure life? This is entirely unnecessary because we have Dharma. ‘I must liberate myself and others from this impure life.’ That activity becomes very very meaningful.

  Even if we enjoy worldly pleasures this won’t be a distraction because we will have transformed it into an object of Dharma practice.

We can always offer the experience of pleasure to our Guru at our heart. Then we’re transforming an activity that would normally be a path to attachment into the path to enlightenment.

  For such a practitioner there is no longer any basis to be distracted. Whatever appears will teach us Lamrim. For example Buddha himself said in the PoW Sutra where he explained mainly about ultimate truth or emptiness, that we should combine or apply all our daily experiences together with the realisation of emptiness. Simple - whatever we perceive we should think it like an appearance in a dream in that it doesn’t exist from its own side. With this recognition we can then engage in our daily activities. In this way, nothing will be a distraction.

Imagine what effect this is going to have on our formal meditation!

  Every phenomenon will have been transformed into the object of Lamrim practice. Milarepa also used to say, “I don’t need to read books of ink and paper, because for me everything is a book that teaches us Dharma.”  Sometimes we perceive good things, sometimes we perceive bad things. We can take all these experiences as advice or a lesson and thus transform it into an object of meditation or contemplation. For Kadampas who are able to integrate or mix their Lamrim practice together with their day-to-day activities they will have no distractions. Such a person can achieve full enlightenment very quickly.

Dedicate your virtues throughout the day and the night, and always watch your mind.

1994:

Since we already have an idea to practise Lamrim and engage in spiritual practice everyday from morning until bed, and even when sleeping, we should try to accumulate virtuous actions. Also previously we can remember the many virtuous actions we have created. Every day many times we should dedicate the virtuous actions we have accumulated through reading Dharma books, contemplating the meaning of Dharma, meditating on Dharma, or making offerings or prostrations, helping others, doing good things, working in the spiritual community, and any other virtuous activity, for the benefit of all sentient beings. We should think like this, ‘Through the power of these virtues, may all living beings be happy, free from misery and suffering. May they never be separated from their happiness, and always have equanimity, free from hatred and attachment. We are giving away the results of the many virtuous actions we have created. In the future there will be very good results from these actions. So now we are giving these to others through these actions. Because our society is a Mahayana society, we are Mahayana practitioners, and we therefore have a commitment to help sentient beings. To fulfil this commitment, we always dedicate our virtues to all sentient beings through prayer. If we do this our accumulated merit is not wasted. Otherwise if we create merit but immediately become angry that anger will destroy the positive potentiality of that merit. So then it is wasted. But the main reason for dedicating is that we’re fulfilling our commitment of giving our results of our virtuous actions to others.

Dedication is a very powerful practice. Even if sometimes we cannot study, cannot meditate, cannot do anything, but we can relax and dedicate. We can dedicate anything we have done in the past, any jobs we have done for the community last week. This is a powerful Dharma practice. Because our mind is thinking positively we are happy and there are no distractions or negative thoughts.

Atisha also says here, “Always watch your mind.” This is very important. When we are alone we should watch our mind.

Is it negative or positive? Do I have a good motivation? Or a bad motivation? Is it concentrated or distracted? We can tell if we stop our mind going out, and go in a little. By doing this we are already pacifying our mind a little. Then we should correct our mind.

  Another piece of advice that Atisha gave was, “You should judge your speech when you are with many people, otherwise our speech may be causing disturbance and anger to others, also misunderstanding.” So through judging our speech we should speak beneficially. When we are alone we should judge our mind and then correct it. Otherwise when we’re alone it is often too busy, thinking too much, making too many plans. So then there’s no relaxation, no peace. Our mind becomes crazy. Sometimes when we’re doing retreat alone, sitting on the cushion our mind does this. This is a serious obstacle. Also, when we’re alone we need to judge whether what we are thinking is suitable. What mind is manifesting - is it negative or positive? Then if we’re generating a negative mind we need to stop it. If a bad intention arises, try to stop it. If a bad harmful view arises, stop it. If a spiritual thought arises, a positive idea, try to maintain it.

This practice is called ‘guarding alertness’ - the subject of chapter 5 of Shantideva’s GTTBWOL. In it he says that the defining characteristic of guarding alertness is to examine again and again the state of our body, speech, and mind, to understand whether our actions are correct or not. In particular, we are looking to see whether our mind is under the influence of delusion.

Then Geshe-la tells us about Geshe Ben Gungyal.

  Try to do what Geshe Ben Gungyal did - in reality he didn’t say any prayers or sadhanas. He always lived in his room alone and didn’t go outside. His disciples checked to see what he was doing and they saw that we wasn’t doing any meditation or prayers, and that he also wasn’t asleep. His disciples asked him, “What are you doing all day and night? You don’t appear to have any practice.” He replied, “I have only one job - judging my mind and if negative thoughts and delusions arise I try to destroy them with my wisdom, and remain with a peaceful, positive, compassionate mind. So I have only one job. If my enemies such as strong attachment, anger, or negative thoughts arise, I fight them. And when they disappear, I relax. This is my job.”

As Geshe-la says, there are no living beings who are our enemies. They are all our kind mothers. Geshe Ben Gungyal understood this clearly. When we’re fighting the correct enemy which is delusion, our mind necessarily becomes more peaceful. It is only delusions that destroy our mental peace. Delusions are the real enemies of living beings.

  He also said, “My Dharma practice is not from my mouth.” This is a very good practice. In this way we an gradually control our minds. Then our problems will gradually disappear. This is the main point why we are practising Dharma. Everybody needs this. So Atisha said, “Always watch your mind, but don’t watch others’ minds.”

From 2007:

  This advice tells us that when for example we are emphasising training in renunciation we should carry this practice day and night and from time to time we should dedicate our virtue created from this practice to the attainment of enlightenment. We should always watch our mind, and when we find that our mind is distracted towards objects of delusions we should immediately apply effort to concentrate on our practice of renunciation. In this way should learn to control our delusions. This advice should also be applied to our training in bodhichitta and correct view of emptiness. We can think, “To fulfil my commitment to help living beings I will always dedicate my virtues for the benefit of others.” We can also think, “I must always watch my mind and guard it from delusion and non-virtue.”

Because you have received advice, whenever you are not meditating, always practise in accordance with what your Spiritual Guide says.

1994:

  When we receive Lamrim teachings from our SG we will receive advice on how to practise in the meditation session and the meditation break. Since our main aim is to make progress along the spiritual path, whenever we are not meditating we should always practise in accordance with what our SG has said. E.g. we should practise in accordance with the instructions in the NMH. Since you accept the NMH as your practice and regard this as Geshe Kelsang’s teaching, then you have already received advice from me on how to practise during the session and outside the session. So you should practise this. You don’t need to keep asking for a practice. Sometimes people come and ask, “What do I need to practise now?” They have already studied JPGF but they are asking what they should practice. You have already received advice on how to practise during and outside the session, so you can follow according to what your SG says. Atisha just means this.

We should recognise that VGKG’s books are our teacher. Everything he has written in his books is advice from his heart to us.

  If you use these books as your personal advice then when your teacher passes away then still you have your spiritual teacher with you. You can use the advice from these books endlessly.

Reading from HTUTM, from the section on mental factor effort:

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We may wonder ‘How is it possible for someone like me who has so many delusions and so little time to practise Dharma to realize emptiness, develop bodhichitta, and attain liberation and enlightenment?’ By indulging in such thoughts we may conclude that we are incapable of attaining realizations. To counteract this kind of discouragement we need to generate the effort of non-discouragement by contemplating correct reasons. For example, we can contemplate: “Sometimes my delusions are strong and sometimes they are weak. This indicates that they are impermanent. If they can be reduced temporarily, they can be eradicated altogether; so why can I not attain liberation? Buddha said that everyone has Buddha nature. If I rely sincerely upon my Spiritual Guide and practise sincerely what he or she teaches me there is no reason why I cannot attain enlightenment. With my mind empowered by my Guru’s blessings I can accomplish anything.”

We can read our NKT books in a special way if we wish. VGKG said, “This is my teaching. If you have faith then while you are reading it you should regard it as being spoken directly by me. This will help you.” When he was explaining this, he explained that this was his experience in retreat, that this was his practice when reading JT’s Tantric texts. He was encouraging us to do this because we receive such good results. Because we are reading Dharma with such a faithful mind we receive special blessings, so that the meaning of the words will touch our heart. Through this our understanding will no longer be intellectual - we will get a special feeling and concentrate on it more and more deeply. We will begin to feel that our heart is changing.

From the Introduction to 2007 Spring Festival, Geshe-la said:

One of the most important practices of Kadam Buddhism is learning to integrate Lamrim practice with our daily appearances. How do we do this? Whenever we see ourself experiencing suffering or any kind of problem, we should believe and think, “This appearance reminds me that the suffering of my countless future lives will be far worse and unbearable. Therefore I must train in renunciation, the determination to attain permanent liberation from the sufferings of future lives.” Then we should apply effort to train in renunciation.

Also whenever we see others suffering we should believe and think, “This appearance reminds me that countless living beings who are my mothers are suffering. Therefore I should train in bodhichitta, the determination to attain enlightenment for the direct benefit of each and every one of these living beings. Then we should apply effort to our training of bodhichitta.”

Finally whenever we see attractive, unattractive, or neutral things, we should believe and think, “this appearance reminds me that in reality all the things I normally see do not exist. I must train in the correct view of emptiness through which I can attain permanent liberation of from the sufferings of future lives.” Then we should apply effort to our training the correct view of emptiness.

Anyone who sincerely engages in these practices will very easily enter and make quick progress along the path to liberation and enlightenment. For such practitioners all daily appearances become their inner spiritual guide. Whatever they see and whatever appears to them is their inner spiritual guide that leads them to the liberating path. This practice is called ‘Bringing daily appearances into the path.’ If we are able to practise this then everything becomes Dharma, including looking at television or shopping. We can transform whatever appears into Dharma practice.

Qualified Kadampa practitioners possess 5 pre-eminent qualities:

Experiencing daily appearances into the path
Realising that none of Buddha’s teachings of Sutra and Tantra are contradictory
Realising that every single teaching of Buddha is practical advice for oneself.
Realising Buddha’s ultimate view and intention
Being free from the faults of extreme view

They enjoy their human life through Lamrim practice. They experience pure happiness, pacify obstacles and problems, and fulfil their own and others’ wishes through Lamrim practice. This is the real Kadampa Way of Life.

In Mahayana countries people pray to be reborn in the blissful Pure Land of Sukhavati. But I can say that Lamrim is the real Pure Land of Sukhavati. Pure Lamrim practitioners are always abiding in this Pure Land. We should apply strong effort to become qualified Kadampa practitioners. How wonderful.

2007:

The real meaning is that advice or instructions here reveals the Lamrim teachings. Because you have received Lamrim teachings from your spiritual guide out of meditation, in your daily activity, according to Lamrim teaching, should not be opposite / against Lamrim teachings. Atisha is telling us this. So having received Lamrim teachings from your SG you should integrate these instructions into your daily appearances. We try our best and gradually improve. One of the Kadampas’ main practices is integrating Lamrim into our daily appearances as I have explained. “I must apply effort to integrate Lamrim instructions into my daily appearance.”

If you practise like this with great devotion, results will arise immediately without you having to wait for a long time. Of course, I can also guarantee.

If you practise with great devotion, results will arise immediately, without your having to wait for a long time.

1994:

This is the truth. If we practise with great devotion and deep faith in our SG, immediately it gives us a peaceful calm mind, and protects us from negative harmful thoughts. It is immediately beneficial. We do not need to wait for a long time. Devotion and faith is in itself virtuous because its nature is pure virtue. When faith develops our mind immediately becomes peaceful, calm, happy. So if we practise with great devotion, results will arise immediately, without your having to wait for a long time. If we train in the SOTP and train in reliance on the SG by contemplating the benefits of relying on the SG, then we develop strong faith it immediately helps our mind to become peaceful and calm. All previous harmful distractions and thoughts disappear and because we remain positive we are really happy. Any meditation will make our mind become peaceful and calm, so results are immediate. If our mind is happy then we are happy. If our mind is not happy, then no matter how good our outer conditions, we will never be happy. Happiness is part of our mind. It must come from the mind and not outside the mind.

“Therefore I must practise Lamrim with great devotion and faith in my SG.”

06. Week 1 - Teaching 4 08. Week 1 - Teaching 6