Book Meditating in The City
Book Meditating in The City
8 1
His Holiness the Sakya Trizin Meditating in the City
enlightenment. At the moment we do not see this the Lord Buddha gave many teachings to help us
buddha nature because it is completely covered with tame our wild minds. Because our minds have been
obscurations. But the obscurations are not within the so thoroughly involved with defilements, we have
nature of the mind. If they were, they could never be been caught in the realm of existence and so we
eliminated. For example, coal is by nature black and suffer. We have already suffered so much in the past,
no matter how much you wash it, coal will never and we are still suffering. Furthermore, if we do not
become white. On the other hand, a white cloth can get to work now practicing the Dharma, we will
have its whiteness obscured by dirt, but with correct continue to experience suffering ceaselessly. So
methods we can wash it and then see its actual color. therefore the Buddha gave teachings involving many
Similarly, the obscurations in our minds are only at different forms of practice, but all of them serve to
the outer level, and with the right methods they can tame our minds.
be eliminated. Therefore, if we work hard following The Sanskrit word dharma has many different
the Dharma path, we can become fully enlightened meanings, but the word generally means to change: to
Buddhas. change our impure or wild mind that is so involved
For these reasons, the most important thing is with defilements toward the right path. Although of
spiritual practice. All other things such as material course even just doing practice has some benefit, the
wealth or power are only beneficial within this point of practice is to change one's mind. If one's
lifespan. On the day we leave this world, we will have mind does not change, then it is not very effective. We
to leave everything behind – our wealth, our friends, must look to see whether the practices we are doing
even our precious body. Only consciousness will be are making a real difference in our mind or not. If the
left, and when this happens, all that we can rely upon practice changes our mind, then, if we use it in the
will be our spiritual practice. right way, we could be the busiest person in the
Even when we face major problems in this life, busiest city but still be a very good Dharma
there is a vast difference between the person who has practitioner because everything we see and do,
spiritual ideas and the one who does not. When the everyone we associate with, gives us a chance to
person without any spiritual assistance faces such practice Dharma.
suffering, they are in a desperate situation and have
2 7
His Holiness the Sakya Trizin Meditating in the City
can we help? The sole most effective way to help to rely on wrong methods, perhaps taking extreme
sentient beings is to attain perfect enlightenment, measures. One of the basic teachings of the Buddha is
because if we attain perfect enlightenment then even that everything created by causes and conditions is
during a single moment we can rescue countless impermanent. Additionally, any actions connected
sentient beings. with defilements cause suffering. Therefore, when we
This perfect enlightenment does not arise without face problems, it is clear that that they are not
proper causes and conditions, and they come from anomalies that just happens to us. Rather,
following the Mahayana path. The first step is to have impermanence and suffering are the nature of
a very sincere wish to attain perfect enlightenment. existence itself.
Then you must practice. The main goal of practice is Someone who understands this is more prepared
to develop both method and wisdom. In order to fly, to face problems. The problem itself, externally, might
you needs two wings, and, similarly, in order to attain remain unchanged, but the suffering is reduced. A
enlightenment, you need two supports: the method to person who has spiritual assistance is better prepared
realize wisdom, and wisdom itself. These two depend to face a problem because he knows its true nature.
on each other. Method means the accumulation of This understanding lessens the mental burden, and
merit through generosity, moral conduct, patience, when your mental burden is lessened, outer physical
zeal, and concentration. Loving-kindness and suffering diminishes. The mind is the boss and the
compassion will only suppress faults, the chief of body is like a servant. If the mind is happy, you could
which is self-clinging. The methods only suppress be in even the poorest conditions but still be happy.
self-clinging. In order to completely dig out the root And if the mind is not happy, even if you have the
of self-clinging, we require wisdom which completely best facilities, you will have a lot of misery. Since the
eliminates it. To develop wisdom, we must have mind is the most important factor to give us strength
concentration. With these two together, we will be to face the challenges of suffering even in this life, the
able to attain perfect enlightenment. most important thing we can do is Dharma practice.
Many people say it is very difficult to practice Although we are all human beings, each one of us
Dharma, particularly in big cities where there is so has a different mind, different defilements, and so
much distraction and business to attend to. However, forth. In order to suit every level of our minds, the
6 3
His Holiness the Sakya Trizin Meditating in the City
Buddha bestowed an enormous number of teachings. Śāntideva said, “All sufferings in this universe
One kind of teaching is not enough. Just as we require come from caring for oneself.” If we think of
many medicines in order to cure the different types of ourselves, we have jealousy, pride, stinginess, desire,
disease, similarly in order to help limitless sentient hatred, and so forth. All manner of impure thoughts
beings, the Buddha gave many, many teachings. arise, and any actions created with these impure
Generally speaking, there are two different types of thoughts create only suffering. Just as from a
followers: followers who wish to follow the smaller poisonous root anything that grows is poison,
goal, and followers who wish to follow the greater similarly any actions created from these defilements
goal. That is why we have the two yanas of Hinayana are only suffering. So when we think of ourselves
and Mahayana. Although the Hinayana path has only, all that we achieve is more suffering.
many teachings, what in essence is most important is Śāntideva also said, “All happiness in this universe
not to harm any sentient being. If you harm any comes from wanting others to be happy.” If we wish
sentient being, physically or mentally, it is not right. others to be happy, then all good things and all good
The Mahayana path is not only to not harm beings qualities come, just as if a root is medicinal, anything
but also to benefit them as much as one can because that grows from it is medicine. Similarly, on the basis
each and every sentient being is like oneself. From our of loving-kindness and compassion, if we want to
own experience we can learn how much we wish to help other sentient beings, any actions that we create
be free from suffering and wish to have happiness. produce happiness. That is why the root of the
From tiny insects to the most intelligent humans up to Mahayana teachings is loving-kindness and
the deva realms, every sentient being has the same compassion. Therefore, we must try in every way to
feeling: all wish to be free from suffering and to have cultivate loving-kindness and compassion.
happiness. It is not proper just to think of yourself, However, merely having compassion is not
because you are just one person while others are enough. We must rescue sentient beings from
countless. Between one and many, which is more suffering and put them on the path of happiness. But
important? The many is more important. Besides that, at the moment we ourselves are not free. We do not
upon selfish thoughts good things never arise; only have full knowledge or full power. We are completely
sufferings arise. bound by our own karma and defilements. So how
4 5
His Holiness the Sakya Trizin Meditating in the City
Buddha bestowed an enormous number of teachings. Śāntideva said, “All sufferings in this universe
One kind of teaching is not enough. Just as we require come from caring for oneself.” If we think of
many medicines in order to cure the different types of ourselves, we have jealousy, pride, stinginess, desire,
disease, similarly in order to help limitless sentient hatred, and so forth. All manner of impure thoughts
beings, the Buddha gave many, many teachings. arise, and any actions created with these impure
Generally speaking, there are two different types of thoughts create only suffering. Just as from a
followers: followers who wish to follow the smaller poisonous root anything that grows is poison,
goal, and followers who wish to follow the greater similarly any actions created from these defilements
goal. That is why we have the two yanas of Hinayana are only suffering. So when we think of ourselves
and Mahayana. Although the Hinayana path has only, all that we achieve is more suffering.
many teachings, what in essence is most important is Śāntideva also said, “All happiness in this universe
not to harm any sentient being. If you harm any comes from wanting others to be happy.” If we wish
sentient being, physically or mentally, it is not right. others to be happy, then all good things and all good
The Mahayana path is not only to not harm beings qualities come, just as if a root is medicinal, anything
but also to benefit them as much as one can because that grows from it is medicine. Similarly, on the basis
each and every sentient being is like oneself. From our of loving-kindness and compassion, if we want to
own experience we can learn how much we wish to help other sentient beings, any actions that we create
be free from suffering and wish to have happiness. produce happiness. That is why the root of the
From tiny insects to the most intelligent humans up to Mahayana teachings is loving-kindness and
the deva realms, every sentient being has the same compassion. Therefore, we must try in every way to
feeling: all wish to be free from suffering and to have cultivate loving-kindness and compassion.
happiness. It is not proper just to think of yourself, However, merely having compassion is not
because you are just one person while others are enough. We must rescue sentient beings from
countless. Between one and many, which is more suffering and put them on the path of happiness. But
important? The many is more important. Besides that, at the moment we ourselves are not free. We do not
upon selfish thoughts good things never arise; only have full knowledge or full power. We are completely
sufferings arise. bound by our own karma and defilements. So how
4 5
His Holiness the Sakya Trizin Meditating in the City
can we help? The sole most effective way to help to rely on wrong methods, perhaps taking extreme
sentient beings is to attain perfect enlightenment, measures. One of the basic teachings of the Buddha is
because if we attain perfect enlightenment then even that everything created by causes and conditions is
during a single moment we can rescue countless impermanent. Additionally, any actions connected
sentient beings. with defilements cause suffering. Therefore, when we
This perfect enlightenment does not arise without face problems, it is clear that that they are not
proper causes and conditions, and they come from anomalies that just happens to us. Rather,
following the Mahayana path. The first step is to have impermanence and suffering are the nature of
a very sincere wish to attain perfect enlightenment. existence itself.
Then you must practice. The main goal of practice is Someone who understands this is more prepared
to develop both method and wisdom. In order to fly, to face problems. The problem itself, externally, might
you needs two wings, and, similarly, in order to attain remain unchanged, but the suffering is reduced. A
enlightenment, you need two supports: the method to person who has spiritual assistance is better prepared
realize wisdom, and wisdom itself. These two depend to face a problem because he knows its true nature.
on each other. Method means the accumulation of This understanding lessens the mental burden, and
merit through generosity, moral conduct, patience, when your mental burden is lessened, outer physical
zeal, and concentration. Loving-kindness and suffering diminishes. The mind is the boss and the
compassion will only suppress faults, the chief of body is like a servant. If the mind is happy, you could
which is self-clinging. The methods only suppress be in even the poorest conditions but still be happy.
self-clinging. In order to completely dig out the root And if the mind is not happy, even if you have the
of self-clinging, we require wisdom which completely best facilities, you will have a lot of misery. Since the
eliminates it. To develop wisdom, we must have mind is the most important factor to give us strength
concentration. With these two together, we will be to face the challenges of suffering even in this life, the
able to attain perfect enlightenment. most important thing we can do is Dharma practice.
Many people say it is very difficult to practice Although we are all human beings, each one of us
Dharma, particularly in big cities where there is so has a different mind, different defilements, and so
much distraction and business to attend to. However, forth. In order to suit every level of our minds, the
6 3
His Holiness the Sakya Trizin Meditating in the City
enlightenment. At the moment we do not see this the Lord Buddha gave many teachings to help us
buddha nature because it is completely covered with tame our wild minds. Because our minds have been
obscurations. But the obscurations are not within the so thoroughly involved with defilements, we have
nature of the mind. If they were, they could never be been caught in the realm of existence and so we
eliminated. For example, coal is by nature black and suffer. We have already suffered so much in the past,
no matter how much you wash it, coal will never and we are still suffering. Furthermore, if we do not
become white. On the other hand, a white cloth can get to work now practicing the Dharma, we will
have its whiteness obscured by dirt, but with correct continue to experience suffering ceaselessly. So
methods we can wash it and then see its actual color. therefore the Buddha gave teachings involving many
Similarly, the obscurations in our minds are only at different forms of practice, but all of them serve to
the outer level, and with the right methods they can tame our minds.
be eliminated. Therefore, if we work hard following The Sanskrit word dharma has many different
the Dharma path, we can become fully enlightened meanings, but the word generally means to change: to
Buddhas. change our impure or wild mind that is so involved
For these reasons, the most important thing is with defilements toward the right path. Although of
spiritual practice. All other things such as material course even just doing practice has some benefit, the
wealth or power are only beneficial within this point of practice is to change one's mind. If one's
lifespan. On the day we leave this world, we will have mind does not change, then it is not very effective. We
to leave everything behind – our wealth, our friends, must look to see whether the practices we are doing
even our precious body. Only consciousness will be are making a real difference in our mind or not. If the
left, and when this happens, all that we can rely upon practice changes our mind, then, if we use it in the
will be our spiritual practice. right way, we could be the busiest person in the
Even when we face major problems in this life, busiest city but still be a very good Dharma
there is a vast difference between the person who has practitioner because everything we see and do,
spiritual ideas and the one who does not. When the everyone we associate with, gives us a chance to
person without any spiritual assistance faces such practice Dharma.
suffering, they are in a desperate situation and have
2 7
His Holiness the Sakya Trizin
8 1
Meditating in the City
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His Holiness the Sakya Trizin
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Tsechen Kunchab Ling Publications
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