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ENSEIGNEMENTS KARMAPA THAYE TRINLE DORDJE







It is true that Buddhas and the Bodhisattvas guide practitioners to renounce attachments, and particularly the attachment to family - for attachment is not inherent, it is misguided compassion. To an unobservant mind, attachment might seem like it is seeking the same thing as compassion. However, an observant mind will discover that attachment always has a selfish agenda. Compassion seeks unconditional care not just for oneself, but for others too.

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Imagine it is a very, very dark night, free of the moon, free of the stars, devoid of all sources of light. It is cloudy, gloomy, and cold. And you don't know where you have to go and you have simply no idea which direction to travel in. And then, imagine a flash of lightning appears. Just for a moment, you can just have a glimpse, a real glimpse of where you are, and where you need to go. I am sure many of you have gone through that kind of experience in dark nights. To have the virtuous mind in one's life is like that, it is very rare. The virtuous mind normally occurs due to the aspirations of the buddhas and bodhisattvas.

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It is important not to criticise the way we think, the way we view the world, the way we think of ourselves or others, but to somehow focus on the fact that if we wish for happiness, then it always makes sense to generate a greater heart. Then through this path or practice, then we will have unceasing joy or unceasing fruit. It sort of simultaneously bears the fruit and at the same time it plants the seed, so that it never runs out.

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   With practice, and with the Buddha dharma, by getting to know more about it, I think one slowly learns and realizes that death is actually a part of life, it is not separate. If it is separate then it is something, but it is not. And there is no way to somehow separate life from death and death from life, and peace can only come and the contradiction can only dissolve when we can accept that. Often the hardest part is to accept it. And because we don't want to accept, then we want change. We will do anything to change, sometimes not even realizing what it will take to change. So that's why in the end it is really about accepting it. Of course, it is easier said than done, but nevertheless we can accept. We can trust that all of us have the power, all of us can do it. So all we need to do is to make sure that we don't pressure ourselves in anyway, and take things one step at the time.

Every day, every moment we accept a little form of death, a little form of the reality of life. Then it doesn't contradict any more, and then even death itself is peaceful, is meaningful. Just like how living is meaningful, death will also become meaningful. And it will become the perfect example for the rest. And probably that's what I could say is the greatest legacy to leave behind, teaching others how to die peacefully and properly.


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   What is the purpose of purpose? It is not only discovering the purpose of life, finding meaning in life, but an absolute, ultimate purpose. This ultimate purpose includes both ourselves and all sentient beings reaching the enlightened state or understanding the true nature of phenomena, so that all of us can attain the perfectly enlightened Buddha state. This is the absolute purpose.


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   The free flowing expression and quality of compassion is so important, for without it we will not be able to live our lives fully. Without it we will only be able to experience a fragile, conditioned peace. It is due to compassion resulting in true understanding that we can find unconditioned peace and happiness, and ultimately liberation.


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   It is true that Buddhas and the Bodhisattvas guide practitioners to renounce attachments, and particularly the attachment to family – for attachment is not inherent, it is misguided compassion. To an unobservant mind, attachment might seem like it is seeking the same thing as compassion. However, an observant mind will discover that attachment always has a selfish agenda. Compassion seeks unconditional care not just for oneself, but for others too.

As the practitioner gradually becomes aware of this fundamental truth, the mind assesses a given situation and carefully avoids cultivating all forms of attachments. For example, avoiding outer conditions like family, out of fear of harming them, since attachment not only harms us, but others as well. But as the mind overcomes attachments, we see that there is less and less need to avoid such outer conditions. And then we are able to see that our family is indeed the ideal and fertile soil for cultivating compassion.

Of course, we can try to find other fields or soils – meaning other families – but the soil or the family that we are already connected to until now, is by far the most fertile soil. It is so fertile because we will experience natural care arising for each other. Each member of the family will guide and teach us in their own unique way.

Therefore, while the seed of compassion is inherent within all of us, in order to cultivate compassion in ourselves and in the world around us, we first need a fertile soil – our family. It is up to all of us to find the courage to cultivate compassion, free of attachments, and seek unconditional care for all sentient beings.”

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True wealth is compassion, wisdom power of patience and tolerance.


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