Give Your Ego the Wisdom Eye by Lama Thubten Yeshe From a five-day meditation course Lama Yeshe taught at Dromana, near Melbourne, Australia, in March 1975. Edited by Nicholas Ribush.
We always use the word, "ego." But although we're all the time saying, "ego, ego, ego," we don't realize the ego's psychological aspects, its mental attitude. We interpret the ego as some sort of physical entity. Therefore, it is necessary to discover that the ego is mental, not physical. That's so worthwhile.
We have such a short time to realize egolessness, but searching for it is what differentiates us from animals. Otherwise, what's the difference? Animals enjoy the sense world and conduct their lives to the best of their ability. Just like ourselves, they like those who feed them and dislike those who beat them, isn't that so? What's the difference?
Perhaps you think, "Rubbish! I can intellectualize, I can write; I can make money to support and enjoy my life." But even rats and mice can look after themselves with ego and attachment. They can collect and store food many times their own weight. Look at the bees: even though their lives are so short, they collect enough honey to last for maybe hundreds of years. So, what difference is there between bees and so-called intelligent humans if the mental attitude is the same, where both are living only for sense pleasure? Perhaps bees are even more intelligent than us-they live such short lives but still accumulate vast amounts of what gives them pleasure.
Therefore, I think it's so worthwhile and so important that while we occupy these precious human bodies, with all our intelligence and where everything has come together, we use our ability to seek our inner nature and release ourselves from all the problems of mental defilement, which come from our ego. Everything we've done since the time we were born until now has come from our ego, but it's all been so transitory and our pleasure has been so small.
But don't think, "Oh, I'm too bad; my mind is completely dominated by my ego." Don't put yourself down. Instead, be happy to realize such things.
Realizing that only your own mind and effort can bring you release from your ego is so worthwhile. For years and years, ages and ages, all you've done is build up your ego, and under the influence of its hallucinated projection of the sense world, you've run, run, run from one thing to another, as if you'd lost your mind. So to now have just one flash of recognition of all this is most worthwhile; it really is worth putting in the effort.
Don't think that without your own effort, without your own wisdom functioning, you can stop the schizophrenic mental problems that result from the energy force of your own ego. It's impossible.
Lama doesn't believe that he can solve your problems without your own effort and action. That's a dream; if that's your attitude, it's a complete misconception. "God can do everything for me; Buddha can do everything for me. I'll just wait." That's not true! "I don't have to do anything." That's not true! You did everything, now you have to experience the powerful consequences. You can see now, with your own experience, can't you? Just one meditation session is all it takes.
What Lama wants is for you to become a wise human being instead of one who is dominated by the energy force of a super-sensitive ego. At the end of a meditation course, I'd like you to be thinking, "Well, that was my own meditation course, given by my own wisdom." If you feel like that, the course was worthwhile. Otherwise, if you just go, "A high Tibetan lama gave a meditation course; I went," it's just another ego trip. What's the purpose? Your old habits, your schizophrenic mental attitudes haven't changed a bit. So what meditation did you do? Lord Buddha is already enlightened; through his own effort, with his own wisdom, he freed himself from his schizophrenic mind, but here we are in a still agitated condition.
So you can see, realization is so individual. It depends upon each individual's mind, effort and wisdom. Realization is so personal. From morning until night, you all have different experiences, even though you're all trying to meditate on the same thing-different experiences according to the individual level of the individual mind.
If you think, "Oh, I have so much to do at home...my house, my family, my friends...it's difficult to sit and meditate," it means your mind is ensnared by the worldly life. You've been like that from the time you were born until now, and if you keep going that way, you'll end up dying with nothingness. How can you ever finish anything like that? Work in the materialistic life continues to pile up, one thing after another, then another, another, another, and you can never say, "Ah, at last I've finished everything, now I can sit and meditate." That time will never come.
You can see, when your mind is occupied with ego energy, it's like constantly having needles stuck into your body. That would be pretty uncomfortable, wouldn't it! It's the same thing, exactly the same thing. So you can realize how Important it is to release attachment and ego. When you do release them, you will experience everlasting joyful realization, inner freedom, inner liberation, nirvana...it doesn't matter what you call it. But instead, all we do is try to please our ego; it's like we're praying to our ego. We dedicate all our energy to our ego, and what we get in return is mental pollution; there's such a bad smell in our minds that they can't even breathe.
So from now on, instead of welcoming your ego's energy force, stand guard against it with mindfulness and wisdom, watching with penetrative attention for the first sign of its arrival. And when it comes, instead of welcoming it, "How are you, ego? Come right in! Have a cup of tea, have some chocolate," examine it with a big wisdom eye, a wisdom eye bigger than your head! Just watch it. When you give your ego the big wisdom eye, it disappears, all by itself.
Buddhism is a religion of the truth. Buddha is a great healer.
The three Collections of the Buddhist Canon consists of 84,000 wonderful Dharma Paths, which are 84,000 miraculous medications to be used to cure 84,000 kinds of “illness caused by delusions” of sentient beings. It therefore, brings about harmony and happiness to those who BELIEVE IN and who APPLY that endless source of awakened and liberated Dharma lights during the course of their ordinary lives.
The perception of the human mind to the existence of an after-world with an equally puzzling after-life has led to the creation of a space equally occupying time, where the spirit is rewarded or punished for its earthly actions. This co-consequential existence, both terrifying and awesome, has been used as a tool by religions from time immemorial in order to coerce a person to maintain a dignified and pure existence. Dante’s heaven and hell depicting both the fiery abyss and the perception of purity is not that much different from similar concepts put forward by other religious groups.
One of the frustrating quandaries confronting North American Buddhists and those interested in Buddhism here is how to translate Buddhist ideas and ideals and Buddhist actions into our own local idiom, our own modes of understanding, thought, and action. This is not just about finding suitable translations for words like dharma or sunyata.
Since our idea of the void is due to the environing matter, and since all matter, from the point of view of the elemental analysis, depends on the primary elements, the space-element, too, can be said to depend on them.
I have been asked to compare and contrast the methods of understanding reality as given by these great thinkers. What do we mean by the methods of understanding reality? It could mean a technique or instrument that can be used to investigate and search. On the other hand it could mean an ability or a principle working within the human mind that enables us to understand reality.
I have been asked to give a talk on the Two Truths: the conventional or surface level of truth and the ultimate truth. Looking at it one way it seems as if I've already finished my teaching because there are just these two words: conventional and ultimate, and that's finished! But in fact these two truths subsume within them all of Buddhism, so there is more to talk about than you'd find in a huge beak.
The fundamentals of the principal practices of Dharma ought not to be changed. For example, the bases of Bodhicitta (the altruistic attitude of` striving for Buddhahood as a means of benefiting all beings) and Sunyata (Emptiness, the ultimate nature of mind and of all things) will always be required by practitioners. However, in order to get at the essence of these practices, their secondary details-such as the sequential order of the ways in which they are approached, the specifics of the visualizations involved in them and so forth-might well be modified to accord with the differing mentalities of given people.
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường, nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.
May the Merit and virtue,accrued from this work, adorn the Buddhas pureland, Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below, may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma, the Land of Ultimate Bliss.