think can learn something from HHDL regrading converting:-
A: As I often tell my Buddhist friends, if we
want to keep the excellent tradition of Buddhism developed in Tibet
alive, it will depend on the existence of freedom in Tibet. To that
end, since you are already working together, I would like you to
continue to work for the cause of Tibet's freedom with those who
are already doing so.
...
I would like to share some of my thoughts with all of you
gathered here, brothers and sisters in Buddhism. First of all,
Buddhism corresponds to a new tradition, a religion which did not
previously exist in the West. Consequently, it is normal that all
those who are interested in Buddhism in its Tibetan form would also
like to be informed about and continue to study other religions and
traditions. This is perfectly natural. However, for those who are
seriously thinking of converting to Buddhism, that is, of changing
your religion, it is very important to take every precaution. This
must not be done lightly. Indeed, if one converts without having
thought about it in a mature way, this often creates difficulties
and leads to great inner confusion. I would therefore advise all
who would like to convert to Buddhism to think carefully before
doing so.
Second, when an individual is convinced that Buddhist teachings
are better adapted to his or her disposition, that they are more
effective, it is quite right that this religion be chosen. However,
human nature being what it is, after their conversion and in order
to justify it, such a person may have a tendency to want to
criticize his or her original religion. This must be avoided at all
costs. Even if the previous religion does not seem as effective as
he or she would have liked (and this is the reason for the change),
this is not sufficient reason to claim that the old religion is
ineffective for the human spirit. That religion continues to bring
immense good to millions of people. For this reason, as Buddhists,
we must respect the rights of others, for other religions help
millions of people. In particular, we are in the process of trying
to create and maintain a perfect harmony among all religions. In
these circumstances it is absolutely essential to be aware of the
need to respect other religions.
Third, in the Tibetan Buddhist tradition emphasis is always
placed on the combination of study and practice. Of course, it may
happen that you devote yourself more or less to study. Some people
may pursue their studies very far, others may be satisfied with a
more limited level of study. Whatever the case, at the foundation
you must never separate study, reflection, and meditation. You must
also preserve the tradition of practice in which study, reflection,
and meditation are indivisible.
Fourth, I would like to insist upon the importance of
non-sectarianism. It sometimes happens that people attribute an
exaggerated importance to one or another of the different schools
and different traditions within Buddhism, and this can lead to an
accumulation of extremely negative acts with regard to the Dharma.
The advantage of non-sectarianism is that after receiving the
transmission of the instructions, initiations, and explanations
pertinent to each different tradition, we will be able to have a
better understanding of the different teachings. From my own
experience, this is without doubt very beneficial. Consequently, if
we keep a non-sectarian attitude, as we receive teachings from
different traditions, think about them, and put them in practice,
it is certain we will improve our understanding of the Dharma. This
is why non-sectarianism is so important.
Traditionally in Tibet there have been two approaches used by
the many great scholars and accomplished masters. Indeed, while
some concentrated on the study and practice of their own tradition,
their own spiritual heritage, others expanded the field of their
study and their practice of Buddhism from a non-sectarian point of
view. This tradition already existed in Tibet among the great
masters, and I think that today this non-sectarianism is extremely
important and is the best Tibetan custom to follow.
There is a fifth point I would like to go into. For just under
thirty years, Tibetan Buddhism has been spreading through the
different continents of our earth. Lamas, tulkus, and Geshes have
made an enormous contribution to the flowering of Tibetan Buddhism
all over the world, aided by hundreds of thousands of students and
disciples. During the same period, some rather unhealthy situations
have arisen, and this has led to difficulties. Initially this was
due to an excess of blind faith on the part of the disciples and
also to certain teachers who eventually took advantage of their
disciples' weaknesses. There have been scandals, financial and
sexual abuses. Such things happen! As a result I must insist at
this point that it is absolute necessary that both disciples and
teachers keep the goal in mind--to preserve a perfectly pure
Dharma. It is the responsibility of us all to put an end to this
type of unhealthy activity.
The Buddha taught the four ways to bring together the disciples,
and this was to ensure the welfare of others. The six perfections
(Sanskrit: paramita) are practised to achieve one's own
good, and the four ways of bringing together the disciples to
achieve the good of others. This involves, first of all, giving
material gifts, then practising right speech, then providing help,
and finally harmonizing one's words and acts. Above all, it is
important to keep this last point in mind. If we do not master our
own mind, it is impossible to master the minds of others. We do not
know whether or not it is possible to master the mind of another,
but it is what we are supposed to do! Whatever the case, it is
essential for those who claim they wish to help others that they
control their own minds. To do this it is very important nowadays
for teachers to be reminded again and again of the teachings of
Buddha on how to help others and harmonize words and acts.
As far as the disciple is concerned, to quote a Tibetan proverb:
A disciple must not throw himself upon a spiritual master "as a dog
throws itself upon a piece of meat." A disciple must not rush to
place their trust immediately in a master, but must rather take the
time to reflect carefully and examine the master's qualities before
establishing a spiritual bond with them by receiving their
teachings. It is preferable to receive the teachings of a master
while viewing him or her first and foremost as a spiritual friend.
We must not rush to hear their teachings and consider them our
master at the same time. Little by little, if having observed them
we are convinced that they are a true master, fully qualified and
worthy of trust, we can follow their teachings by considering them
our master. We must not hurry.
The sixth point which I would like to go into regarding Dharma
centres concerns our oft-invoked prayer: "May all beings find
happiness and its causes." This is something we should apply
directly by doing something useful for society. engaging in social
activity in the community, by trying to help those who are In
difficulty, such as those with mental or other problems, for
example. This does not necessarily mean we should teach them the
Dharma, but rather use the teachings ourselves in order to help
them. I think such activity directed toward others is something we
should develop. It is the natural conclusion of another common
prayer: "May all beings attain happiness and be free from
suffering." On this principle, if we can bring good, even if only
to one person, we are fulfilling in part the vow we have made.
Moreover, the entire Buddhist community of these centres should
participate in social engagement by assisting others, and I think
this is something very important with regard to the operation of
these centres.
A vegetarian diet is not obligatory for Buddhists. Still, for
those of us who follow the teachings of the Great Vehicle, it is
important. But the teachings of the Buddha were open and flexible
on this subject, and each practitioner has the choice to be
vegetarian or not. Large gatherings are sometimes held in Dharma
centres and when there are such festivities, celebrations, or
teachings, I think that if a great number of people are to be fed
it is very important to serve only vegetarian food for the entire
duration of the meeting.
Seventh point: we often say this prayer, "May the teachings of
the Buddha (the Dharma) be propagated." If Tibet regains its
freedom, this will certainly help to preserve the vast and profound
teachings of Buddha, including the Lesser and Great Vehicles as
well as all the Tantras. T here is therefore an obvious connection
between the freedom of Tibet and the preservation of the teachings
of Buddha in the world. If this were not the case, if the
fundamental question of Tibet's freedom were solely a political
issue, then as a monk and a disciple of the Buddha's tradition I
would have no reason for such concern. But the two aspects are
closely linked.
Even when I am advocating the demilitarization of Tibet, that it
be made into a peace zone, although the term "demilitarization" is
not strictly speaking a term from the Dharma, the project is
nevertheless closely related to the Dharma. Many of you,
representatives and members of the different centres, are among
those who have already contributed to the cause of Tibet's freedom.
I thank you for that and ask you to continue your efforts, bearing
in mind the relation between the preservation of the teachings and
the freedom of Tibet, in order to give practical expression to the
vow that the Buddha's teachings be preserved and developed.
My last point--you must keep your mind happy and know how to
laugh!
http://hhdl.dharmakara.net/hhdlquotes111.html
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