DP FourSeals ENG
DP FourSeals ENG
Affiliated with the Italian Buddhist Union The Four Seals of Buddhist Philosophy
teaching transcript
NGALSO
Western Buddhism
Lama Michel Rinpoche
ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
The Four Seals
of Buddhist Philosophy
teaching transcript
ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
The Four Seals of Buddhist Philosophy
teaching transcript
Preliminary prayers............................................................. 6
Buddha Shakyamuni’s enlightenment and teachings............... 7
The four seals..................................................................... 11
The first seal: All composed phenomena are impermanent
Permanent and impermanent phenomena ......................... 12
Mental images, change and suffering ................................ 13
Impermanent phenomena, permanent mental images........ 17
Attributing names and values............................................ 19
Our mental image of self................................................... 21
Change through interaction..............................................24
Past, present and future mental images..............................26
The second seal: Everything that is impure is of the nature
of suffering
Pure and impure phenomena and material utopia...............29
The root of our suffering is selfishness............................... 33
The results of our actions.................................................. 35
Purifying negative actions................................................ 36
Reflecting upon death...................................................... 38
Methods for overcoming negative defilements.................... 41
The third seal: All phenomena are empty and lack a self
The object of negation...................................................... 43
How phenomena exist: three levels of interdependence ......44
Empty of inherent existence.............................................49
The fourth seal: Beyond suffering there is peace
Our pure nature............................................................... 52
Conclusion......................................................................... 55
Request and dedication prayers............................................54
About Lama Michel Rinpoche............................................... 57
6 | ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
Preliminary prayers
lo chok sangpoi pel gyur trashi pa
thub chen ten pe trinle yar ngo da
phel gye dro lor tsam pe dze pa chen
pal den lame shab la sol wa deb
Glorious auspiciousness of the supreme virtuous mind, divine
action of the Buddha’s teaching beneficial like a waxing moon,
acting exactly in accordance with the mental capacity of living
beings for their development and maturation, at the feet of this
glorious guru, I request:
ཟབ་ཞི་སྤྲོས་བྲལ་འོད་གསལ་འདུས་མ་བྱས།
བདུད་རྩི་ལྟ་བུ་ཆོས་ཞིག་ཁོ་བོས་རྙེད།
སུ་ལ་བཤད་ཀྱང་གོ་བར་མི་ནུས་པས།
མི་མེ་ནགས་གི་ཚལ་དུ་གནས་པར་བྱ། །
zap zhi trö drel ö sel dü ma jé
dü tsi ta bu chö zhik khowö nyé
su la shé kyang gowar mi nü pé
mi mé nak gi tsel du né par ja
this question and Buddha gave that answer,” don’t they? We’ll
never find: “Buddha said this just because he wanted to.”
When Buddha passed away, his disciples gathered together
and they started to transcribe his teachings. Luckily they
had very good memories, but there was still one problem:
they remembered different teachings. Why? Because Buddha
taught differently to different people, and sometimes even in
seemingly contradictory ways. To one person he would say one
thing and to another person he would say something else. Why?
Because these people were different. So when we look at the
different teachings, they may look contradictory but when we
look at them more closely, we see that they all bring about the
same result. So they are not contradictory because they lead
each disciple to the same place. After Buddha passed away,
four main schools of Buddhist philosophy were created. These
four Indian philosophical schools are called the Vaibhashika,
Sautrantika, Chittamatra and Madhyamika.
These four schools are said to be like steps of one staircase:
first you climb one, then you climb another. They are
complementary, not contradictory. So it’s like, for example,
if we need to study physics, alright? We cannot jump right away
to quantum physics. We need to first start with the basic laws
of physics because if we don’t have the right foundation, we can
get completely lost afterwards. OK? So in the same way, first
we go to the first schools, then we go to the higher schools of
Buddhist philosophy. But today we are not here to study the
four schools, so we are not going to go into that. All of these
these schools have something important in common and this
is what we are going to see today, alright?
If someone is following Buddhist philosophy, there are four
aspects that this person must follow. But before we see these
four aspects, first we need to understand what following a
philosophy means. In Tibetan we say:
10 | ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
གྲུབ་མཐའ། རང་གོ་བློ་ངོར་མཐད་པར་གྲུབ་པས་ན་གྲུབ་མཐའ་འོ།།
drup ta rang go lo ngor té par drup pé na drup ta o
So, let’s look at these four seals, alright? First of all, there are
different ways of looking at, studying and learning these four
seals. There is one way which is very academic and another
way which is more practical. We are going to follow the more
practical way today. The four seals in Tibetan are called:
there is one general concept. OK? In Tibetan, it’s called དོན་སྤྱི། dön
chi, which means “general meaning.”
Most of the things that we relate to in our lives are impermanent,
aren’t they? Everything that is produced, everything that
depends on causes and conditions, is always changing. They are
impermanent. There are two ways of looking at impermanence.
We could recognize that things change, and so we should not
suffer when they do. We need to understand that things change.
Everything that starts, sooner or later will end; everything that is
born will die; everything that comes together will separate. And
everything that separates will come together again, somewhere,
you know. Nothing in this sense is permanent. Even death is not
permanent, is it? Everything that dies will be reborn, everything
that is born will die. Everything transforms.
[He passes the paper behind his back again and shows it, this time
slightly crinkled] And now? Yes. We can go on all day, can’t we?
[He passes the paper behind his back again and shows it, this time
more crinkled] Same piece of paper? Yes or no? Yes. Alright,
now is it the same paper? [tearing the tissue into small pieces]
Is it the same paper? Yes? Are you sure? If you lend me your
car and I give it back to you like this, would it be the same car?
[laughter] Can it fulfill the same functions as it did before?
Does the mental image that we had still fit here with the paper
as it is now? Does it match here? So, is it the same paper as
before? No, right?
Actually, every time I showed you the paper, it was not the
same piece of paper: it had changed (sometimes just a little bit),
but the change was so small that our mental image could still
be sustained by that object. So what happens is that when we
have an object, we have a mental image of that object. The object
fulfills the functions and the characteristics of the mental
image. When the object is no longer able to fulfill the functions
and the characteristics of the mental image, we say that the
object has changed. Are you following? So actually, each time
I showed you the piece of paper, it was something different.
It’s like when we look at these beautiful flowers: are they the
same flowers as the ones at the beginning of the talk today,
or has there been some change? Some change, right? From
when I started talking until now, has there been any change?
We cannot perceive it, but actually yes. Do flowers wilt in one
instant, or is it a slow, gradual process? It’s a gradual process
that we cannot always perceive.
Let’s say that I see you today and will see you again tomorrow.
Who do I expect to meet? The same person as the day before.
Then if you are different, it must be your fault! When I see
changes, I get sad. Why? Because I wasn’t expecting change.
The Four Seals of Buddhist Philosophy | 15
When I see that the flower has wilted, while I was expecting it
to be fresh and beautiful, I am surprised because it’s not what
I was expecting. Why? Because we relate to everything through
our mental images. We are not able to perceive any object
independently of our mental images. OK?
For example, when you listen to me talking, what do you hear?
What comes to your ears: sound or words? Sound, right? What
do we do with this sound? We attribute a value to it. We have
different mental images that we give to different sounds. OK?
This is what language is all about. If we don’t have the meaning
in one language, it becomes difficult to translate it. That’s
the difficulty for example, in translating Tibetan and English
because sometimes we don’t have the meaning of the word in
English and vice versa. So when we listen, what comes to us is
simply sound. This is why verbal communication is faulty by
its own nature: what I say is not what you hear. Because I have
some ideas, I have some feelings, some emotions that I want
to share with you, I want you to understand my ideas, I want
you to understand my feelings, so I transform them into sound.
You listen to it, and you give another value to it. The value that
I give to the sound and the value that you give to the sound
will never be the same. It’s as if we have a kind of software
that will encrypt a message, OK? So I have my message, which
I will encrypt and send to you. Then when you receive the
message, you need to decrypt the message but our softwares
have different versions so we never get the same message,
do we? Sometimes people say, “But no one understands me!”
Yes, no one understands you and no one will ever understand
you! [laughter] You will understand yourself, no one else. Why?
Because no one will have the same mental image that you have
of what you are saying. Is this clear? OK. That’s why I don’t like to
communicate only with words; we need to be physically present.
16 | ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
On a side note, there was a study done some time ago, where
scientists were studying our ability to judge faces. People
were hooked up to machines to check their brain activity, and
then other people would make different faces, friendly and
unfriendly. The people monitored would then say if the face was
friendly or hostile. And they saw that whenever they needed to
judge the faces, there was one small part of the brain that was
activated. Up to here, there’s nothing special about this study, is
there? But then they did something which made a big difference.
They did the same study with blind people. So the person that
is completely blind would have someone in front of him or her
making faces and the participants had more or less the same
amount of correct answers as the people that were able to see.
Two conclusions can be made: one is that the people that can
see cannot tell the difference between friendly and unfriendly
faces but I don’t think so; or the point is that our judgment is
not based on sight but on our perception of intention. We are
not perceiving the face, we are perceiving the intention. OK?
For example, sometimes when someone is talking to us we can
feel that there is some incoherence between the words and the
intention, can’t we? So let’s remember that communication is
not only verbal. Our intention is very powerful.
I perceive; it’s what it looks like to me; it’s how I see it. It may
not be how it is.” OK? The way we speak makes a big difference
because our speech directs our mind. So, we shouldn’t say,
“this flower is,” but rather, “this flower looks like or it appears
to me...” In this way we can already start to see that things are
only as we want them to be. Alright?
Another important consideration relates to attachment. If we
look carefully, what do we have attachment towards? The object
or the mental image that we have of the object? It’s mixed but
we are mostly attached to the mental image. If we were attached
to the object, we would easily accept the changes because it’s
part of the nature of the object to change. Instead, when we are
attached to the mental image and the object has changed but
the mental image has not, it’s as if the object were betraying us,
going against us. We might despair, “How could this happen?
It’s not possible!” Why? Because we’re attached to the mental
image. Once we understand this mental game that we play,
would it then be possible for us to perceive things without the
mental image? No. Then what can we do? We need to update
our mental images often. We need to remember that there is
this mechanism, that there is an object and then there is an
object perceiver (which is me). I perceive the object through
the mental image. The mental image is permanent while the
object is impermanent, so I need to update the mental image.
It’s true that we have more trouble seeing changes when we are
with a person very often but let’s say that we get separated from
someone close for six months. When we meet again, we’ll most
probably say, “Oh, look how you have changed!” Why? Because
we haven’t given enough space for updating our mental image.
So, we are always changing. Our home and workplace are
always changing. Our society is always changing. Everything
around us is always changing. We are always changing.
The Four Seals of Buddhist Philosophy | 19
about it because it’s something with no value. For the other, it’s
something precious, something that we need to take care of and
value. Even though you call it a napkin in the same way, you
give it different values and therefore you have different mental
images, right? So, we understand that we can give different
values to the same things.
So, as I have said, everything that we see is impermanent,
but the past is also impermanent. OK? Someone might ask
how the past can be impermanent. What is gone is gone, what
has happened has happened. Let me give an example: first of
all, what exists now from the past? The memory of it, right?
Let’s say, I am walking down the road, someone comes and
pushes me down to the ground. I break my arm and end up in
the hospital in a lot of pain. The person who pushed me - is
he an object of attraction, aversion or indifference? Aversion,
right? What is my past? Someone harmed me, didn’t they? Then
while I am in the hospital, someone comes with a video of what
happened, of the person pushing me. The video shows that
there was a nearby robbery with shots fired in my direction.
Witnessing this, the man pushed me down so I would not get
killed. If he had not pushed me, I would have gotten shot. OK?
Now, what happened to me? Did someone harm me or did
someone save my life? Someone saved my life. Is my arm still
in pain? Yes, the pain is there; the arm is broken, but I have
gratitude, not anger. The past has changed because I changed
the mental image. OK?
If we look at our own experiences, for example, as children,
we had some experiences based on our mentality at the time.
Many years later, we can see the same experience in a different
way, we can also see reality differently and we can change our
past. OK? We have one saying in Portuguese which is, “Se um
não quer dois não briga,” which means, “If one doesn’t want to,
two won’t fight.” OK? If one doesn’t want to, two will not fight.
The Four Seals of Buddhist Philosophy | 21
This means that to get into a fight, you need two people.
Similarly, for reality, you need an object and you need perception,
a so-called object perceiver; you need the mental image. OK?
So nothing exists for us independently of the mental image we
assign it. And by changing the mental image we change our
reality, don’t we? Do you see how our past is impermanent? We
can change the way we see it. Is this clear? Now in the same way,
things around us are impermanent but we do not perceive them
as such because we are attached to the mental image. In fact,
we work very hard at keeping the mental image when things
change, but it’s useless.
good can it be? It’s terrible!” But my actual experience was that
the soup was really good: the taste was good, the temperature
was right, the texture was good. It was a really good soup and
I was enjoying it. When I finished the first cup of soup, I asked
myself if I wanted more. The first mind said, “Yes!” But what did
I do? I told myself, “No, I won’t take any more because I don’t
like soup.” Why? Because the mental image of what I like and
I don’t like is stronger than my direct experience. Is this clear?
So, throughout our lifetime we have strong experiences for
which we generate mental images. The experience changes,
finishes, ends, but we keep the mental image. For example,
during our childhood or some time later we can feel abandoned.
Maybe one day, our parents need to do something important
and they cannot take us with them so they leave us with the
neighbors for one day and we feel abandoned. We feel that we
are not loved, we feel that we are not protected by those who
should protect us, etc. Then 20 years go by or even 50 years later
we feel: “Nobody loves me! I am abandoned and nobody takes
care of me!” We are still attached to that experience; we’re
attached to the mental image we have created of ourselves.
So if I feel that I am abandoned, if I have the mental image of not
being loved, it will be a very difficult job for anyone to love me
because it’s never going to be enough. Why? Because I am not
loved. The direct experience that I have doesn’t matter because
I am attached to the past experience. I am attached to the
mental image of myself, I am attached to one form of identity
that has nothing to do with the direct experience of the present.
Once I had a friend who came to me complaining, “Oh, at
work my partner is never recognizing what I do. It doesn’t
matter what I do, it’s never good enough!” Then I looked at
her and knowing the situation quite well, I asked her if she had
ever felt like this before, “Have you ever felt that you are not
The Four Seals of Buddhist Philosophy | 23
2
Teachings on Anger and Patience, Uni Mail Université de Genève, 10 May 2013
28 | ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
Good afternoon.
So this morning we saw the first of the four seals: All composed
phenomena are impermanent. This first one will help us
understand the more difficult ones so let’s move on to the
remaining three.
Pure and impure phenomena and material utopia
The second seal is: Everything that is impure is of the nature
of suffering. To begin with, let’s understand what is meant
by pure and what is considered impure. Basically what makes
something pure or makes something impure is how we relate
to it. When we relate to something with anger, attachment,
jealousy, envy, selfishness, etc., we are polluting the object and
so making it impure. What makes something pure or impure is
if it’s related to with attachment, anger, selfishness and so on or
not. It’s impure if we relate to that object with anger, jealousy,
pride, selfishness and so on. Everything that is impure is of the
nature of suffering. It means there is no escape. Everywhere we
go, we take ourselves along with us. We cannot go somewhere
without ourselves. We cannot take a vacation from ourselves.
We can break up with someone by saying, “Now, I am tired of
The Four Seals of Buddhist Philosophy | 29
you; let’s take some time off.” That’s possible, but we cannot
do this with ourselves, can we?
We are constantly trying to create situations around us that
make us happy. We try to create situations in order to avoid
suffering. But it doesn’t matter where we go, it doesn’t matter
what the situation that we create is, we will be there. As long
we have selfishness, anger, attachment and so on, there will
be suffering; it doesn’t matter what job we do, it doesn’t matter
with whom we live, it doesn’t matter how our health is, does it?
When I was around fifteen (some years ago already now),
I understood something that changed my life. It’s very
simple but that moment was not an experience of intellectual
understanding - it was a deeper understanding, you know.
I don’t know if you have a saying in French, but in Portuguese
we say, “Quando cai a ficha,” which means, “When the
token falls3.” How would say that? It comes from having
to put a coin in the public telephone to get the dial tone.
Often it wouldn’t take the line right away so we would have
to put the coin in again and again until we actually got
a dial tone. And why it didn’t work the first three times,
we don’t know. So sometimes we read the same things
again and again but maybe after the tenth time, “Ah ha!”
we understand! Maybe we are walking down the road having
an ice cream and suddenly we understand, the lightbulb goes
off. This is the moment we realize, when we understand deeply.
To go back to my story: that time I was walking, actually
I was in the car - I remember the scene perfectly. And at that
moment, I understood that problems exist and will always exist.
Simple but powerful. If problems exist and will always exist,
there is no point in dedicating my life to solving problems!
Do problems need to be resolved? Yes. But there are other things
3
When the lightbulb goes off
30 | ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
car, I feel hurt. It’s not just a question of expenses: the problem
is that someone damaged my car and so this person hurt
me, didn’t he? The more vast the concept of my is, the more
I will suffer. The more things I have, the more places I project
the my and the more I suffer. Is this clear? My son, my daughter,
my father, my mother, my family, my religion, my country, my
house, my ideals, my everything, you know. The more we have
my, the more we suffer. OK? Instead, the house where I live;
it’s not my house, it’s the house I use; it’s not my chair, it’s the
chair on which I was sitting. OK? It’s not my son, it’s the child
I gave birth to. OK? The stronger the concept of my is, the more
we suffer because my is an extension of I.
So, in this way, we can see that whenever we actually relate to
anyone, whenever we see any situation, we pollute the situation
with our selfishness and we suffer. So the causes of suffering
come from our own selfishness, our own ignorance and not from
the objective external conditions. The solution is not to run away
from situations or try to create perfect situations, it’s to change
our attitude. Is it clear? We know it, but is knowing enough? No.
We need to repeat it, we need to analyze it, we need to observe it,
we need to remember it again and again. That’s why we need to
meditate. Meditating means to familiarize ourselves; it means
recalling, remembering.
to do anything. We can even break the law but we are not free
from the consequences of our actions. We are not free from
our actions in this sense, are we? When I do something, I am
responsible for it. OK? I am free to do what I want, but I am not
free from what I have done before. I am not free from my past.
For example, I can buy anything I want if I have the money.
Imagine you think that you are free to buy anything you want.
You go to a car dealer and say, “I want this beautiful car. I don’t
have the 200,000 euros to pay for it but I am free to buy what
I want!” [laughter] Yes, you are free, if you have the money.
So in the same way, at every moment we are free to do
anything we want, but we are not free from the actions we
have committed; we are not free from our past. Anything we
do, every word we say, every thought we have, every choice we
make - we are responsible. And sooner or later, we pay for it.
When we plant the seed, the fruit will come.
Sometimes we may find that we have already changed our
behavior but we are still paying the price for what we did in
the past. So in this way too, we encounter difficult situations,
because in life things are not linear, they are cyclical. So I can
experience the results now of something I did twenty years ago.
If I do something today, I might see the result after ten years.
This keeps us from seeing the relationship between cause and
effect, but it’s there. Like today, for example, can we see results
in our life today from experiences we had twenty years ago?
Yes. Of choices we made, of places we went, of people we met,
of things we heard, of words we said, of thoughts we had? And
we are conditioned by it all right now.
The first question is: Will I die? The answer is: Yes, sure, no
doubt. Really? [Audience: “Yes.”] OK. Because we tend to believe
in our immortality within our mortality. “Oh yes, death, one
day...maybe.” I remember more than once meeting people that
I heard saying, “One day, if I die…” and I think, “What is the
other possibility? Tell me.” I have not seen any other possibility.
Maybe they have one, but I don’t think so. So it’s important to
ask this first question: “Will I die or not?” And we should ask
the question two or three times, because the first time that we
give the answer, it is not the real answer; it’s just like, “OK, yes,
I will die…” We need to see it as something real. Will I die? YES.
I feel it. It’s true.
The second question is: When? I don’t’ know! You know,
death is not giving special allowances for young people, is not
giving any special treatment for people that are healthy or for
people that are very cautious. No, some people die young, other
people die old, some people die even before they are born, some
people die while they are very healthy, some people die very
sick. There is no specific rule for when death can come. We see
this every day. We try to hide it; we don’t like talking about it.
When someone dies, it looks as if something went wrong, but
it’s the most natural thing. Once we are born, the only certainty
we have is that we are going to die, and there is nothing wrong
with death. Imagine what the world would be if people didn’t
die. Terrible. OK? It would be a total mess, you know.
The point is that we are going to die, and we don’t know when.
Now I am, let’s say, young, I am now almost 32 years. I am 31
and I am going to be 32 in 2 months. Is it too much to ask to live
until, let’s say, 50? No. I am healthy, I have everything I need,
I don’t have a dangerous lifestyle. But can anyone assure me
that I am going to live until 50? No. How about 40? We hope, but
we cannot be certain. How about 32? One month and 28 days
The Four Seals of Buddhist Philosophy | 39
matter where I will be, I too will receive some benefit. So what
am I leaving for other people that can bring them benefit? It’s
the third question: what do I take with me and what do I leave
for others?
The fourth question is: What am I doing today to cultivate
what I need to take with me? And what do I need to do? It’s not
that we need to be afraid of death, but by asking these four
questions every day, we will give more value to life, and more
value to what continues from one life until the next life. OK?
OK? And it’s much faster. It’s more difficult, but it’s faster. So
you can see there are many ways to overcome our negative
defilements. We need to see which one is the most suitable for
us at this time in our life. OK? So to conclude the second seal,
the solution is inside of us. Suffering comes from within, so
that’s where we need to work.
So now I think we can take a short break, and then we’ll come
back to see the last two points.
The third seal: All phenomena are empty and lack a self
We now come to the third pillar, which is the most simple and
most difficult one. And because it is so simple, very often it
is made complicated, because our mind is complicated and so
we need complicated ways to understand simple things. If we
just went directly to the simple point, we wouldn’t get it. So we
need to go around, we need to analyze, we need to see many
aspects and then, when we get to the final conclusion, we get
to the simple point. It takes about four years of study in the
monastery to study the third pillar. This means six days a week,
twelve hours a day, eleven months a year for four years. And
after all of this study, when you get to the end of all of this, you
understand that it’s so simple! So when we say simple things in
a simple way, often we don’t understand. But still, I am going
to try to explain in a simple way, the simplest way I can. OK?
So the third pillar is: All phenomena are empty and lack a self.
Actually, if we literally translate, it says: “All phenomena
are empty and they don’t have a self, don’t have an identity.”
Many of you have already heard about shunyata, emptiness.
Many of you have heard about emptiness. Everything is empty.
Right? And maybe we understand that if everything is empty,
nothing exists! No! If everything is empty, it means, first of all,
it all needs to exist to be empty. If something doesn’t exist, it
The Four Seals of Buddhist Philosophy | 43
4
The Guide to the Bodhisattva’s Way of Life (Skt. Bodhisattvacaryāvatāra), chapter 9, v.139abcd.
44 | ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
divide until I get to the atom. Can I divide an atom? Yes. Then
I divide and divide and I get a nucleus, and I go and I go and I go,
where do I get? Finally, what do I find? Nothing. So some people
say that everything is made out of nothing, because when you
divide, divide, divide, divide, you get nothing. I have a different
idea: nothing is made out of something. Nothing is made of
something, which means that there is nothing that exists that
is indivisible. There is no substance that is the core essence of
everything, that is the basis of all. What do we mean by this?
Everything is made out of parts and everything is a part of
something. OK? So what are the parts of a car? You have the
engine, the wheels, the seats, there is the body of the car, and
we can go on. So does a car exist independently of its parts?
No. Does anything exist independently of its parts? No. For
example, let’s take a these prayer beads, a mala. What are the
parts of the mala? The beads, the string. OK? Can the mala exist
independently of the beads? No. How can I change the mala? By
changing its parts. Can I change the mala independently of its
parts? No. So remember this: if I change a small part, do I change
the mala? Yes. Is there any other way of changing the mala?
Can I change the mala independently of changing its parts? No.
So If I take a pen and I make a small dot on the mala, am I
changing the mala? Yes. From this we can see that when you
have a big problem that you don’t know how to deal with, you can
break it up into many small parts; divide it until you have a size
that you can deal with. If I want to change my anger, and I’m able
to change some aspect of anger I have towards one person, did
I change my anger? Yes.
So the only way to change the whole is by changing the
parts. There is no other way. But are we aware of this when we
see things, when we relate to situations? Not really. We like
to see the whole, forgetting its parts. But we depend on the
The Four Seals of Buddhist Philosophy | 47
And I can walk, I have strong legs. I can learn. Alright? So it’s
possible to go beyond suffering.
In Buddhism there is no high state of being that is unreachable.
Everyone can reach the highest state of buddhahood. Everyone
can become a buddha. Everyone can eliminate suffering,
everyone can develop compassion and wisdom. All we need
to do is familiarize our mind with these states of mind. OK?
Beyond suffering, there is peace. And this peace is not connected
to somewhere, to some place, but to ourselves. Alright? In the
same way that in the second pillar we said that everything that
is impure is of the nature of suffering, in the fourth pillar, when
you become pure, there is no more suffering, and we can become
pure. Maybe it takes more than one lifetime; it’s a gradual path,
but it’s by walking the path that we get there.
Conclusion
I’d like to conclude with one short story of Milarepa5. Milarepa
was a great meditator. So Milarepa was already a Buddha; he had
reached enlightenment after very hard work and many years
of meditation. Towards the end of his life, he had one disciple
named Rechungpa. He had many, many disciples but this was
one of his main disciples. Rechungpa was leaving for a trip, and
they were saying goodbye. At that time in Tibet, going on a trip
meant travelling for months to reach one’s destination and so
they knew that they would not meet again. Milarepa was already
very old and Rechungpa was very sad to leave. Milarepa told him,
“Don’t worry, you have everything you need for your journey,”
but he didn’t mean the physical journey at hand, he didn’t mean
his trip, he meant his spiritual journey. Then Rechungpa left, but
after a few steps, Milarepa called him back, “Oh, I forgot to give
5
Milarepa (c. 1052 – c. 1135 CE) is generally considered one of Tibet’s most famous yogis and
poets. He was a student of Marpa Lotsawa, and a major figure also in the history of the Kagyu
school of Tibetan Buddhism.
54 | ལྟ་བ་བཀའ་རྟགས་གྱི་ཕྱག་རྒྱ་བཞི།
the guru of the guru of my guru, all the way back to Buddha
Shakyamuni. If I have anything to share with you, it’s thanks
to those who taught me. So I always start by requesting the
blessings of the lineage and generating the correct motivation.
Now that we have finished, we shall recite a dedication so that
every word said can be of benefit so that they don’t remain
merely words, but that they can transform into actions.
Dedication prayers
May the holy teacher have a long life. May the enlightened
activities be fully displayed in the ten directions and may the
brightness of the teachings of Lama Tsong Khapa continuously
dissipate the veil of darkness covering the beings of the three
realms.
Affiliated with the Italian Buddhist Union The Four Seals of Buddhist Philosophy
teaching transcript
NGALSO
Western Buddhism