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A Survey of the
Paths of Tibetan Buddhism
by
Tenzin Gyatso
His Holiness 14th Dalai Lama of Tibet
London, 1988
Translated by Geshe Thupten Jinpa
Edited by Jeremy Russell
Introduction
In giving an overview of the Buddhadharma, as practised by the
Tibetans, I generally point out that the Buddhism we practise is an
integrated form comprising teachings of the low, Bodhisattva and Tantric
vehicles, including such paths as the Great Seal. Because quite a number
of people have already received initiations, teachings and so on, they
might find it helpful to have an explanation of the complete framework.
We pass our lives very busily. Whether we behave well or not, time
never waits for us, but goes on forever changing. In addition, our own
lives continually move on, so if something goes wrong, we cannot repeat
it. Life is always running out. Therefore, it is very important to examine
our mental attitude. We also constantly need to examine ourselves in day
to day life, which is very helpful to give ourselves guidelines. If we live
each day with mindfulness and alertness, we can keep a check on our
motivation and behaviour. We can improve and transform ourselves.
Although I haven't changed or improved myself much, I have a
continuing wish to do so. And in my own daily life, I find it very helpful
to keep a check on my own motivation from morning until night.
During these teachings, what I will be describing is essentially a kind of
instrument with which to improve yourself. Just as you might take your
brain to a laboratory to examine your mental functions more deeply, so
that you can reshape them in a more positive way. Trying to change
yourself for the better is the point of view a Buddhist practitioner should
adopt.
People of other religious traditions, who have an interest in Buddhism
and who find such features of Buddhist practice as the meditiative
techniques for developing love and compassion attractive, could also
benefit by incorporating them into their own tradition and practice.
In Buddhist writings many different systems of belief and tradition are
explained. These are referred to as vehicles, the vehicles of divine beings
and human beings and the low vehicle (Hinayana), the great vehicle
(Mahayana), and the vehicle of Tantra.
The vehicles of human and divine beings here refer to the system which
outlines the methods and techniques for bringing about a betterment
within this life or attaining a favourable rebirth in the future as a human
or god. Such a system highlights the importance of maintaining good
behaviour. By performing good deeds and refraining from negative
actions we can lead righteous lives and be able to maintain a favourable
rebirth in the future.
The Buddha also spoke of another category of vehicle, the Brahma
vehicle, which comprises techniques of meditation by which a person
withdraws his or her attention from external objects and draws the mind
within, trying to cultivate single-pointed concentration. Through such
techniques one is able to attain the highest form of life possible within
cyclic existence.
From a Buddhist point of view, because these various systems bring
great benefit to many living beings, they are all worthy of respect. Yet,
these systems do not provide any method for achieving liberation, that is,
freedom from suffering and the cycle of existence. Methods for achieving
such a state of liberation enable us to overcome ignorance, which is the
root cause of our spinning in the cycle existence. And the system
containing methods for obtaining freedom from this cycle existence is
referred to as the Hearer's or Solitary Realizer's vehicle.
In this system, the view of selflessness is explained only in terms of the
person not of phenomena, whereas in the great vehicle system, the view
of selflessness is not confined to the person alone, but encompasses all
phenomena. When this view of selflessness gives rise to a profound
understanding, we will be able to eliminate not only ignorance and the
disturbing emotions derived from it, but also the imprints left by them.
This system is called the great vehicle.
The highest vehicle is known as the Tantric vehicle which comprises not
only techniques for heightening your own realization of emptiness or
mind of enlightenment, but also certain technique for penetrating the
vital points of the body. By using the body's physical elements, we can
expedite the process of realization, eliminating ignorance and its
imprints. This is the main feature of the tantric vehicle.
I would now like to explain these points in greater detail from an
evolutionary or historical point of view.
According to the viewpoint of the Kashmiri
Pandit Shakyashri, who came to Tibet, Lord
Buddha lived in India 2500 years ago. This
accords with the popular Theravadin view, but
according to some Tibetan scholars, Buddha
appeared in the world more than 3000 years ago.
Another group says it was more than 2800 years.
These different proponents try to support their
theories with different reasons, but in the end
they are quite vague.
I personally feel it is quite disgraceful that
nobody, not even among Buddhists, knows when our teacher,
Shakyamuni Buddha, actually lived. I have been seriously considering
whether some scientific research could be done. Relics are available in
India and Tibet, which people believe derive from the Buddha himself. If
these were examined with modern techniques, we might be able to
establish some accurate dates, which would be very helpful.
We know that historically the Buddha was born as an ordinary person
like ourselves. He was brought up as a prince, married and had a son.
Then, after observing the suffering of human beings, aging, sickness, and
death, he totally renounced the worldly way of life. He underwent severe
physical penances and with great effort undertook long meditation,
eventually becoming completely enlightened.
I feel the way he demostrated how to become
totally enlightened set a very good example for
his followers, for this is the way in which we
should pursue our own spiritual path. Purifying
your own mind is not at all easy, it takes a lot of
time and hard work. Therefore, if you choose to follow this teaching you
need tremendous willpower and determination right from the start,
accepting that there will be many, many obstacles, and resolving that
despite all of them you will continue the practice. This kind of
determination is very important. Sometimes, it may seem to us that
although Buddha Shakyamuni attained enlightenment through great
sacrifice and hard work, we his followers can easily attain Buddhahood
without the hard work and difficulties that he underwent. So, I think
that the Buddha's own story has something to tell us.
According to popular legend, after his complete enlightenment, the
Buddha gave no public teaching for 49 days. He gave his first discourse to
the five who had formerly been his colleagues when he lived as a
mendicant. Because he had broken his physical penances they had
abandoned him and even after he had become totally enlightened they
had no thoughts of reconciliation towards him. However, meeting the
Buddha on his way, they naturally and involuntarily paid him respect, as
a result of which he gave them his first teaching.
The First Turning of the Wheel of Dharma
This first teaching, known as the first turning of
the wheel of dharma, he gave on the basis of the
four noble truths. As most of you may know, these
four noble truths are the truth of suffering, the
truth of its origin, the truth of cessation and the
path leading to cessation.
When he taught the four noble truths, according to the sutra we find in
the Tibetan edition, he taught them in the context of three factors: the
nature of the truths themselves, their functions and their effects.
The four noble truths are really very profound for the entire Buddhist
doctrine can be presented within them. What we seek is happiness and
happiness is the effect of a cause and what we don't want is suffering and
suffering has its own causes too.
In view of the importance of the four noble truths, I often remark that
the both the Buddha view of dependent arising and the Buddhist conduct
of nonharming emphasize the conduct of nonviolence. The simple reason
for this is that suffering comes about unwanted due to its cause, which is
basically our own ignorant and undisciplined minds. If we want to avoid
suffering, we have to restrain ourselves from negative actions which give
rise to suffering. And because suffering is related to its causes the view of
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