CuisineTibétaine

du Monastère de Kopan

 

Les trois Caractéristiques des Phénomènes

1 - l'Impermanence ou Aniccâ/Anitya - mi-rtag-pa - ceci dénote le caractère passager des choses et des phénomènes auxquels nous nous attachons avec plus ou moins d'intensité, générant ainsi la seconde caractéristique -

2 - L'Insatisfaction, souffrance, douleur, misère ou Dukkha - sdug-bsngal - ceci concerne nos désirs, nos attachements, nos émotions qui ne voient souvent pas leurs "récompenses" et qui les voyant en suscitent d'autres dans une spirale sans fin.

3 - Le Sans-essence, l'absence de soi,  ou Anattâ /Anâtman - bdag-med-pa - c'est l'interrelationnalité des choses et des phénomènes qui, pris isolément, n'ont aucun être par et eux-mêmes.
D'autre part, on les trouve formulées comme suit:

1 - Tous les agrégats sont impermanents et source de souffrance
2 - Tous les agrégats sont insatisfaisants et source de souffrance
3 - Toutes les " choses ", tous les " phénomènes " sont sans essence propre, car interelationnellement imbriqués à l'image des pièces d'un puzzle.

 

 

Les trois Confiances

Buddham saranam gacchàmi      

Dhammam saranam gacchàmi

Shangam saranam gacchàmi ...

Dutiyam pi ...

Tatiyam pi ...

 

Je prends refuge dans les Bouddhas, les pleinement éveillés, guides des êtres à qui ils exposent les vrais et purs enseignements du Dharma, fruits de la sagesse Suprême dérivée de leur expérience directe.

Je prends refuge dans le Dharma qui me permet de complètement transcender toutes les souffrances et mène au vrai bonheur. Car il suppose l'élimination de toutes les négativités et l'accomplissement de toutes les qualités créatrices résultant d'un ensemble pensée-action fonctionnant par le corps, la parole et l'esprit.

Je prends refuge dans le Sangha, la Communauté Suprême, dont les pieds sont solidement engagés sur le chemin de l'Eveil. Je place en elle ma ferme confiance En l'accompagnement spirituel dont j'ai besoin.

Je mets ma confiance dans le Bouddha, homme né de la chair, uni à la chair, enfin détaché de la chair par son esprit qui, par sa clairvoyance, découvrit les 4 Nobles Propositions et devint parfaitement éveillé, réalisé. Par trois fois, je mets ma confiance dans le Bouddha, le pleinement Eveillé, guide des être à qui il exposa les vrais et purs enseignement du Dharma, fruits de la Sagesse suprême dérivée de son expérience directe.

Je mets ma confiance dans l'Enseignement qu'il a dispensé, ceci afin de me libérer de mes souffrances passées, présentes et à venir. Par trois fois, je mets ma confiance dans son Enseignement, vrai et pur, qui me permet de transcender complètement les souffrances et mène au vrai bonheur. Il suppose l'élimination de toutes les négativités et l'accomplissement de toutes les qualités créatrices résultant d'un ensemble pensée-action fonctionnant par le corps, la parole et l'esprit.

Je mets ma confiance dans l'esprit de la Communauté de ses disciples, laïcs et religieux, agissant dans la même essentialité. Par trois fois, je mets ma confiance dans la communauté de ses disciples solidement engagés sur le chemin de l'Eveil. En l'émulation spirituelle inhérente à celle-ci, me permettant de progresser vers l'Eveil, je place ma confiance.

1 - Je reconnais l'insigne privilège de disposer d'une nature propre de Bouddha

2 - J'adhère totalement à l'Enseignement qui me permettra de la réaliser pleinement

3 - Je m'intègre harmonieusement dans la Communauté de mes semblables pour vivre cet état perfectible afin d'en faire partager les bienfaits à tous les êtres vivants.

Les Trois Entraînements

de la discipline bouddhique selon

1 - l'Ethique - Sîla

2 - la Discipline mentale - Samâdhi

3 - la Sagesse - Prajñâ

Les trois Poisons

1 - Avidité, convoitise, désir - Lobha

2 - Haine, Colère, jalousie - Dosa

3 - Ignorance, illusion, égarement - Avidya

 

Les quatre Efforts justes
Cattâro samma padhânâni

1 - Eviter les mauvaises dispositions ( akusala ) n'ayant pas pris encore racine en nous  - samvara padhâna

2 - Surmonter voire éradiquer celles qui se sont déjà installées - pahâna padhâna

3 - Développer les bonnes dispositions ( kusala ) qui n'ont pas encore pris racine en nous - bhâvana padhâna

4 - Maintenir celles qui se sont déjà installées - anurakkhana padhâna

 

Les quatre Nobles Propositions Essentielles

Cattâri Ariyasaccâni - Catvâryâryasatyâni - bden-pa-rnam-bzhi

Les quatre Nobles Propositions Essentielles sont appelées plus souvent les Quatre Nobles Vérités, le terme de vérité est un peu trop péremptoire. Le terme ici employé de Proposition incline à la vérification expérimentale comme l'a recommandé Bouddha lui-même à ses auditeurs. Une Vérité est assénée comme vérité sans contestation possible, ce qui contredirait le contenu du kalama soûtra... Elles constituent la base de l'Enseignement du Bouddha, lors de son premier sermon à Bénarès, lorsqu'il mit en action la Roue de la Loi (cosmique).

1 - Existence omniprésente de l'insatisfaction ou souffrance (terme plus compatible avec Dukkha) - Dukha-satya - sdug-bsngal-gyi-bden-pa

2 - Origine ou causes de l'insatisfaction due au désir /soif - Samudâya-satya - kun-'byung-gi-bden-pa

3 - Cessation de l'insatisfaction en abandonnant les désirs/soifs - Nirodha-satya - 'gog-pa'i-bden-pa

4 - Sentier menant à la cessation de l'insatisfaction par l'accomplissement des huit étapes menant à la Sagesse ou Noble Octuple Sentier - Mârga-satya - lam-gyi-bden-pa

Insatisfaction dénote plus le caractère de déséquilibre que le terme de souffrance qui, elle, est plus une altération, une meurtrissure, états de fait consécutifs à l'insatisfaction qui les génère.

 

Les quatre Voeux bouddhiques

1 - je fais le voeu de sauver les êtres, aussi nombreux soient-ils. - la notion de sauver est fondamentalement contraire à la doctrine du Bouddha, soit dit en passant. La formulation juste devrait être : je fais voeu de dissiper l'ignorance qui empêche mes semblables de se libérer de leurs souffrances.

2 - je fais le voeu d'éliminer mes désirs mondains, aussi nombreux soient-ils.

3 - je fais le voeu d'accéder à la Connaissance parfaite de l'Enseignement, aussi illimité qu'il soit.

4 - je fais le voeu d'atteindre l'Eveil ultime, aussi loin qu'il puisse être.

Les cinq Agrégats ou constituants de la personne - Skandha

Ils accompagnent chaque être humain de sa conception à sa mort, certaines écoles bouddhiques vont même jusqu'à dire qu'ils sont constituants de l'ego ...

1 - rûpa: la forme, le physique, le matériel dans un sens mondain, le matériel - gzugs-kyi-phung-po

2 - vedanâ: la sensation de trois sortes, le ressenti dans le sens d'impression - tshor-ba'i-phung-po

3 - samjñâ: la perception, la notion de, l'observation de - 'du-shes-kyi-phung-po

4 - samskâra: la formation de l'intellect, les efforts de la volonté, les forces conditionnantes, les tendances inconscientes - 'du-byed-kyi-phung-po

5 - vijñâna: la conscience, la prise de conscience - rnam-par-shes-pa'i-phung-po ,  on lui donne parfois le vocable de connaissance

une autre dénomination donne:

1- constituants physiques
2 - constituants sensuels
3 - constituants de mémoire et de futur imaginatif
4 - constituants de la formation psychique
5 - constituants de la conscience 

Les cinq Étapes de la Pratique dans les 3 Voies

- chemin de l'Accumulation

- chemin de l'Effort chemin de l'Effort

- chemin de la Compréhension ou vision profonde chemin de la Compréhension ou vision profonde

- chemin du Développement chemin du Développement

- chemin de la Réalisation ou Libération chemin de la Réalisation ou Libération

Ces cinq étapes sont des jalons à entreprendre progressivement, pour prendre pleinement conscience de la mise en pratique de la Voie du Milieu et en être, par ce fait, aussi pleinement conscient, sinon cette pratique se bornerait uniquement à un aspect ritualiste sans aucune spiritualité.

Les cinq Obstacles à la progression vers l'Eveil

- la convoitise -  Kãmacchanda

- le mauvais vouloir - Vyapada

- la paresse - Styana-moddha

- les idées obsédantes - Auddhyata-kaukrita

- les doutes - Vicikitsã

Tant que ces éléments subsistent, votre esprit est détourné de son aspiration, de sa motivation premières et fondamentales à savoir, la libération de la souffrance, de l'insatisfaction.

 

Les cinq Poisons

Ils correspondent aux cinq couleurs (rouge, bleu, blanc, vert, jaune) des Jînas ou principes cosmiques de Sagesse qui sont sensés représenter leurs antidotes. On les retrouve symboliquement, dans certains tangkhas et mandalas, de par leurs leurs couleurs respectives

1 - l'Avidité - Lobha

2 - la Colère - Dosa

3 - l'Ignorance - Avijjâ

4 - la Jalousie souvent associé à la haine - Issâ

5 - l'Orgueil - Manâ

Ici, leur liste est donnée alphabétiquement, au vu des interprétations différentes selon les Véhicules et les écoles, certaines n'en reconnaissant que trois.

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Les Cinq Préceptes du laïque avec énoncé pâli

1 - je m'efforcerai d'observer le précepte de ne pas léser la vie, ou de faire ôter la vie à quelqu'être vivant - Pànàtipàtà veramani sikkhàpadam samàdiyàmi

2 - je m'efforcerai d'observer le précepte de ne pas prendre ce qui ne m'est pas donné - Adinn'àdànà ..

3 - je m'efforcerai d'observer le précepte de ne pas suivre la mauvaise conduite en ne m'abandonnant pas à des désirs sensuels - Kàmesu-micchà-càrà ..

4 - je m'efforcerai d'observer le précepte de m'abstenir de paroles grossières, inutiles et mensongères -Musàvàdà ...

5 - je m'efforcerai d'observer le précepte de m'abstenir de drogues, d'intoxicants et alcools forts engendrant la négligence - Suràmerayamajjapamà-datthànà...

Les six Paramitas 

ou Perfections à cultiver

1 - Dâna - la générosité, les dons, antidote de l'avidité

2 - Sîla - la moralité basée sur les règles éthiques, antidote de la luxure

3 - Khsânti - la patience, la persévérance, antidote de la colère

4 - Vîrya - l'énergie vigilante, antidote de la paresse

5 - Dhyâna - la méditation, antidote de la distraction

6 - Prajñâ - la Sagesse ou connaissance transcendantale, antidote de la sottise ou ignorance

Les perfections, selon les écoles, varient de six à dix, dont voici les quatre suivantes:  

7 - le renoncement - nekkhama - Nayskramya

8 - la résolution - adhitthâna - Adisthâna

9 - la vérité - sacca - Satya

10 - l'équanimité - upekkha - Upeksâ

il arrive que Dhyana soit remplacé par la bienveillance - metta - Maîtrî

elles sont des éléments bénéfiques à cultiver le plus intensément pour parvenir à la compréhension de son insatisfaction, au détachement de son ego et à la compassion altruiste. Le terme de perfectibilité est plus juste, car il implique le mouvement vers, l'effort à effectuer pour la réaliser dans l'impermanence.

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Les sept facteurs d'Eveil

1 - l'attention, présence d'esprit - sati - smriti

2 - l'étude de l'enseignement, l'investigation des choses - dhammavicaya - dharmavicâra

3 - l'énergie - viriya -vîrya

4 - la joie - pîti - prîti

5 - la tranquillité - passadhi - prashradhi

6 - la sérénité, positionnement du psychisme - samâdhi

7 - l'équanimité, l'imperturbabilité - upekhâ - upekhsâ

Ce sont les capacités que chaque personne doit mettre en oeuvre, travailler et affiner le plus possible pour réunir les conditions optimales à sa progression personnelle.

L'Octuple Noble Sentier selon les Huit pas

Ariya anthangika magga

- Compréhension juste ou correcte (sammâ ditthi) des choses et des phénomènes

- Pensée juste (sammâ sankappa) intention juste selon la compréhension juste (certaines traductions donnent intention ou décision juste)

- Parole juste (sammâ vâcâ) selon les préceptes majeurs la concernant

- Action juste (sammâ kammanta) selon les préceptes majeurs

- Moyens d'existence justes (sammâ ajîva) selon les préceptes majeurs.

- Effort juste (sammâ vâyâma) - il y en a quatre différents : Eviter, Surmonter, Développer, Maintenir

- Attention juste (sammâ sati) - il y en a quatre différentes : au corps, aux sensations, à l'esprit, aux phénomènes.

- Concentration juste (sammâ samâdhi), base de tous les autres pas

C'est la Voie du Bouddha, le tronc commun de toutes les écoles bouddhiques et la clef de voûte de l'Enseignement du Bouddha. Avec les trois Caractéristiques, les quatre Nobles Propositions, les cinq Agrégats, les six Perfections, les sept Facteurs, les dix Liens et les douze Chaînons de la Roue de la Vie, ce sont les principaux enseignements que tout maître bouddhique se doit foncièrement et honnêtement d'enseigner avant toute pratique ésotérique... Il est à souligner que ces huit pas de l'ONS sont étroitement et interelationnellement imbriqués, chacun ne pouvant être réellement sans les autres. 

Les dix Liens de la Roue de l'existence

ou les dix Obstacles à la concentration - samyojana

1 - l'illusion du soi - sakkâya ditthi - la fausse croyance en la personnalité

2 - le doute - vicikicchâ - le scepticisme à l'égard des Enseignements

3 - l'attachement aux rites et aux cérémonies - sîlabbata-parâmâsa  - accorder une fausse confiance dans la valeur des préceptes et des rites

4 - le désir sensuel - kâma-râga

5 - le mauvais vouloir - vyâpâda - la méchanceté

6 - le désir du monde des forme - rûpa râga - désir de l'existence matérielle

7 - le désir du monde sans formes - arûpa râga - désir de l'existence immatérielle

8 - l'orgueil - mâna - exprime l'estime inconsidérée de son ego

9 - l'agitation - uddhacca - l'inquiétude mentale

10 - l'ignorance - âvidyâ - état dans lequel on se trouve plongé en l'absence de connaissance

C'est une forme plus complète des obstacles à toute prise de conscience, à toute confiance, à tout apaisement.

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Les dix Souillures ou Klesha ou Klesha

1 - avidité, désir, convoitise: lobha

2 - haine, colère, mauvaise intention, agressivité, malveillance: dosa

3 - illusion, stupidité, égarement: moha

4 - vanité, orgueil, arrogance, infatuation: mâna

5 - opinion, vues erronées, croyances, dogmes: ditthi

6 - doute, scepticisme, perplexité, incertitude, hésitation: vicikicchâ

7 - torpeur mentale, paresse, raideur, intransigeance: thîna

8 - agitation, émoi, surexcitation: uddhacca

9 - absence de honte relative aux conséquences de mauvaises actions, paroles, pensées: ahirika

10 - absence de peur relatives aux conséquences de mauvaises actions, paroles, pensées: anottapa

Ces souillures ou obstacles à l'éveil sont des formations issues du mental entravant notre libération de la souffrance.

Les douze chaînons de la Roue de la Vie

les Nidanas du Paticca-samutpâda

Cette Roue de la Vie est aussi appelée Loi de la Causalité, le premier chaînon est la cause du suivant et ainsi de suite, Elle est représentée très allégoriquement dans les peintures tibétaines et symbolise le cycle des vies et des renaissances dont l'être humain doit aspirer à se libérer.

1 - l'ignorance dans laquelle est plongé tout être non-éveillé - Avidyâ

2 - l'ignorance engendre l'action avec son influence karmique - Samskâra

3 - l'action engendre la conscience - Vijñâna

4 - la conscience engendre le nom et la forme - Nâmarûpa

5 - le nom et la forme engendrent les six organes des sens - Shadâyatana

6 - les six organes des sens engendrent le contact - Sparsha

7 - le contact engendre la sensation - Védâna

8 - la sensation engendre le désir - Trishnâ

9 - le désir engendre l'attachement - Upâdanâ

10 - l'attachement engendre l'existence - Bhava

11 - l'existence engendre la naissance - Jâti

12 - la naissance engendre la vieillesse et la mort - Karâmana

En éliminant l'ignorance, on élimine les onze chaînons suivants.

Les douze chaînons sont considérés comme agissant dans les trois phases de la vie :

                                passé - présent - futur

l'ignorance et l'action prennent leurs causes dans la vie passée

de - la conscience à la sensation - agissent dans la vie présente

du - désir à l'existence - ont leurs causes dans la vie présente

enfin la naissance, la vieillesse et la mort auront effet dans la vie future.

 

 

Temple Tat Luang

Le YI JING ou YI-KING est ancien, très ancien. Il fait partie, depuis plus de deux millénaires' des cinq textes canoniques de la Chine. Il a fait l'objet de très nombreux commentaires, études et analyses. Ce n'est pas en raison de ses qualités littéraires, mais à cause de sa structure, mêlant figures et texte. Le texte du YI JING est respectable, très respectable. Il est considéré, parmi les cinq classiques, comme le plus original, voir le plus sublime. Le contenu du YI JING a été, probablement, élaboré sur de longues périodes historiques. La structure du texte, la présence des figures des hexagrammes relie l'ensemble, aux pratiques de la chéloniomancie (consultation des sorts au moyen des carapaces de tortue). .
Cette pratique se situe approximativement de - 1500 avant J.C. à - 1000 avant J.C. Les hexagrammes n'y figurent pas encore, on y observe seulement des nombres écrits les uns au-dessus des autres. Ces nombres ont ensuite été représentés, en termes de Inn et de Yang, selon le schéma que l'on connaît actuellement, le trait plein, le trait brisé. Le texte qui accompagne les figures, semble provenir d'époques différentes. Des auteurs, tel que I.K. SCHUTSKII, ont montré que trois couches coexistent dans le texte. La première couche ou strate, comprend le nom de l'hexagramme et un ou plusieurs caractères faisant partie, de ce que l'on a appelé, les quatre qualités du ciel (voir hexagramme 1).
La seconde couche ou strate comprend le texte du Jugement. La troisième strate, la plus récente historiquement, comprend le texte attribué à chaque trait de la figure. L'analyse de l'usage des idéogrammes, dans le texte complet, permet de mettre cela au clair. Les 64 figures, hexagrammes, décrivent l'évolution possible des rapports du Inn et du Yang en six positions, avec un ordre de lecture de bas en haut. Dans cet ouvrage, la représentation graphique des hexagrammes a été effectuée, en référence au texte de la huitième aile des commentaires du YI JING. I1 y est dit: "Dans l'ancien temps, quand les Hommes Sages ont constitué le Yi, ils ont pris comme principe la conformité au flux de la vie et du décret céleste.

 De cette façon:
- ils ont déterminé le Tao du Ciel et l'ont dénommé couple Inn Yang.
- ils ont déterminé le Tao de la Terre et l'ont dénommé couple souple ferme.
- ils ont déterminé le Tao de l'Homme et l'ont dénommé couple bienveillance justice.
Ils ont uni ces trois qualités naturelles et les ont doublées. De cette façon, dans le Yi, 6 traits font un kua complet. Une répartition de Inn, une répartition de Yang en usant alternativement de souple ferme. De cette façon, dans le Yi, 6 positions composent un tout complet". Ainsi, les deux traits inférieurs de chaque hexagramme proviennent d'un point particulier, de même que les deux traits moyens et les deux traits supérieurs.
 

A qui s'adresse le Yi King ?
Le Yi King fait référence à trois types d'individus : le sage, l'homme ordinaire et l'homme noble. Le Yi King renferme la parole du sage. L'homme ordinaire y est imperméable tant qu'il reste exclusivement tourné vers la satisfaction de ses désirs. L'homme noble, lui, cherche à se perfectionner. Il tente de se dégager des motivations primaires de l'homme ordinaire, et aspire à la sagesse. Il cherche des voies qui soient bénéfiques pour lui et pour autrui. C'est à lui que s'adresse le Yi King.

Pourquoi et quand interroger le Yi King ?
L'une des grandes richesses du Yi King est de nous suggérer des solutions (4.096 combinaisons possibles) qui dépassent de loin, en diversité et en sagesse, celles que nos habitudes nous dictent. Si la créativité de l'homme est sans limite, il faut admettre que nous utilisons souvent les mêmes programmes, ceux que nos expériences passées nous ont permis d'élaborer, et qui sont un frein à la résolution de bien des problèmes. Ainsi le Yi King fait merveille quand il y a des doutes, des choix difficiles, des situations conflictuelles ou, plus simplement, quand il y a des projets à explorer. Le Yi King indique l'attitude à adopter, ainsi que la méthode et la voie à suivre. Il approfondit notre compréhension des événements, et nous permet de mesurer la portée de nos interventions.

Le Yi King dans le monde des affaires et de la finance
Utilisé dans l'antiquité par la classe régnante, le Yi King guidait les princes pour qu'ils agissent en sages, préservant et éduquant le peuple par leurs actions et leur exemple.

Les princes d'aujourd'hui sont bien souvent ceux de la finance. Il existe de nombreuses versions du Yi King destinés à leur unique usage, mais elles tronquent une part de la substance de l'oracle. Il est donc préférable d'utiliser des commentaires classiques en les réajustant selon le contexte de la question. Le Yi King donne à l'entrepreneur ou à l'homme d'affaire (terme générique désignant aussi bien l'homme que la femme) des directives sur la manière de mener à bien une négociation, conseille sur le choix d'une stratégie, d'un objectif ou même d'un outil de production.

Celui qui excelle à résoudre les difficultés le fait avant qu'elles ne surviennent.

Steven Seagal's first trip to Tibet:

 

 

 

 

 

Stanley Weiser: First off, can you tell our readers a little bit about your background in the art of aikido—how long you trained, who your teachers were, when you
attained the status of a master?

Steven Seagal: Well, the title of master—on paper—is something that I probably received in the early eighties. I still don’t believe that I have attained the level of being a master. Maybe some other people think I am a master, but in my mind I am certainly not.

When did you start aikido training?

In the mid-sixties I started training with Ishisaka Kiyoshi.

Were you introduced to Buddhism as an off-shoot of your martial arts discipline?

Well, to be honest with you I am not sure. I was born with a serious spiritual consciousness and for many years studied different paths. I went to Japan in the late sixties and began Zen sitting. I visited monasteries, studying Buddhism and receiving spiritual instruction. This was the beginning for me, the way I believed it should be—the development of a physical man through martial arts and polishing the spiritual side simultaneously.

You also studied acupuncture?

Right. That was the way I was originally introduced to Tibetan Buddhism. There was a handful of lamas who had come over from Tibet. They were sick and had been tortured. Because I was studying acupuncture, I was asked to try to look after a couple of them, even though I didn’t speak Tibetan. We were able to eventually communicate. I learned a little Tibetan and I became very close with them. Later on, I became involved in certain things that are not really the kind of things that I look back on with fondness.This was at a time when the Khampas were still fighting the Chinese and the CIA was helping them, and because of the severe repression of the Tibetan people, I wanted to get involved.
My involvement, though, was minimal. These were the years when my interest in Tibetan Buddhism
flourished, but my involvement in any of the spiritual endeavors and training remained my personal
business—not secret as some of the other things were, but just private. This was at a time when I very
much wanted to be invisible in the dharma community, for a lot of reasons. Only in the last few months have I come out of the closet.

Can you say anything about your involvement with the Tibetan freedom fighters?

I think it is probably best if we don’t get into that. We are trying to live in a world where we can choose the middle path and seek harmony, and I don’t want to appear to be a dangerous revolutionary person, because I am really not. I am here on this Earth for one thing and that is to see if I can somehow serve humankind and ease the suffering of others.

Who was your root guru?

Basically, for me His Holiness Dilgo Khyentse Rinpoche was the greatest, and now I have a very strong devotion to Minling Trichen and His Holiness Penor  Rinpoche.

There are the recent reports that Penor Rinpoche has recognized you as a tulku. Is that correct?

Gosh, I don’t think that is the way that I would put it. There’s a very despicable magazine that made accusations that I had bribed Penor Rinpoche and all the other higher lamas into giving me recognition. Well, first of all, this a recognition that people have been telling me about for more than
twenty years, people who have known me in the dharma for a long time, long, long before Penor Rinpoche ever formalized this. It was something that I had always kept secret, and in fact denied. So if I denied it then, why would I bribe people for it now? You see why it is so pitiful. I don’t mind them insulting me but it is a shame that people are scandalizing the dharma and saying bad things about Penor Rinpoche and other high Nyingma lamas.

You are saying that for more than twenty years people have talked to you about possibly being a tulku?

There are people who had said to me that I am an incarnate lama, or tulku. Penor Rinpoche basically recognized me as Kyung-drak Dorje, who was the reincarnation of the translator Yudra Nyingpo. According to Jamgon Kongtrul’s Lives of the Tertons, Yudra Nyingpo was a disciple of the great translator Berotsana and became both an outstanding scholar and an accomplished meditation master. Many of his reincarnations, such as the Minling translator Lochen Dharma-shri, were able to contribute to Buddhism and it seems that he has taken rebirth as a number of tertons (treasure-revealers).

Do you have memories of past lifetimes?

From the time that I started going to India and meditating I did start getting memories that were fairly unclear. Just a few days ago, I was sitting with a lama and one of the things he said to me was that you have a very good imprint of many strong past lives, and therefore your realization will come more swiftly than some people’s.

What did he mean by that?

I can’t really explain it. But with something like ngondro, if you practice and practice and dissolve into the emptiness with the practice and you are concentrating on bodhicitta more than anything else, you will probably start to slowly dissolve the veil of who you think you are into your true nature, which is a combination of all your lives. We just have to remember them. This is where retreat is beneficial. Of course, as you practice longer, you will develop some different siddhis. But none of them really matters. What matters is what you do with your life.
In contrast to what that magazine had to say, whenever someone has asked me, are you a tulku, what I
have consistently said is that I don’t believe it is very important who I was in my last lives, I think it is important who I am in this life. And what I do in this life is only important if I can ease the suffering of others, if I can somehow make the world a better place, if I somehow serve Buddha and mankind, if I can somehow plant the seed of bodhicitta in people’s hearts.

So contrary to the fact a lot of people think this recognition was some kind of sudden discovery, it has been developing over a long period of time.

Oh, I have been doing serious meditation in my own pitiful way for probably twenty-seven years.

That’s a long time. Are students supposed to call you any special title.

People call me all kinds of things, including four letter words. I respond to all of them. When I walk into a room some people see a dog, some people see a cow; I  am all of what they see, it is their perception. But I do believe that buddhanature is in all of us, even in a mangy dog lying in the gutter with fleas. That dog is Buddha to me. People can call me anything they want, I respond to anything.

You gave a public talk in Santa Barbara recently.

I have given teachings recently. Always on Buddha’s teachings. The Dalai Lama has said to me to concentrate on bodhicitta. This is what I feel  that I would like to do.

The Dalai Lama gave you personal instructions about teaching?

 
I wouldn’t say he has given me personal instructions about teaching. But he has given me personal instruction and has invited me to come to other  teachings of his. I would also hopefully study with Trichen Rinpoche and Penor Rinpoche—these are a few of the lamas that I think are quite sublime teachers and great masters, and I am lucky enough to receive some time with them. Hopefully by sitting with them I will absorb some knowledge or wisdom on how to transfer the little bit I have.

When you became a movie star, how did that affect your ego? Did it go out of control? The teachings must have been hard to come by, considering that you were being fawned over and/or reviled?

Even when I was in Japan, people tried to deify me, and the reason I left there was that deification is truly a death trap. That is a reason why I kept my spiritual practice to myself in America. I don’t think deification has been one of my biggest problems in life because I am lucky enough to have understood a long time ago what adoration and power really are about. I think the great obstacle was just a lack of understanding of the way.

There is a Buddhist slogan which says, "Work with the greatest defilements first." What would you say is the greatest defilement you have had to face in this life?

Not really understanding the difference between desire for spiritual perfection for the benefit of all sentient beings, and feeding myself. This is where I was confused in my youth: I thought that if I could spiritually feed myself to levels of great spiritual attainment then I could do greater things in the world and it would be good for me and therefore good for everyone else. I was just too ignorant and foolish to realize that the basis we have to come from is first and foremost the benefit of all sentient
beings. This was a great obstacle for me and it caused me great suffering.

Do you think this recognition is a means to accelerating that process?

I hope so.

What meditation practices do you do?

I do ngondro, I do guru yoga, this is a great form of meditation for me. I do secret practices that I am empowered to do.

Do you do prostrations?

Prostrations are my favorite thing in the universe. Right now I am just trying to simplify all of the exalted practices that are probably over my head, all of the tantras I have tried to learn, and I am just trying to concentrate on bodhicitta.  Whenever I get too esoteric into the realms of tantric stuff, I get a little bit lost. Then I find the wisdom of my teachers when they say go back to the beginning and concentrate on bodhicitta. I am not a highly realized being, I am not a great lama, I don’t have any great practice. I am a very low person just trying to get to first base and the most basic practice of a
bodhisattva. I am starting humble memorizations, meditations, and prayers.

How long do you practice for?

I don’t have a particular clock. I don’t keep track of exactly how long I’ve practiced, but I’d say it’s usually two hours in the morning and two hours at night. In the busy movie life of chaos and uncertain ego, where is your sense of equilibrium?

How are you able to hold your seat in that world?

I don’t really care what other people think of me or say about me. When you ask what gives me solace and eases samsara, it is Guru Rinpoche, the Lord Buddha and all the protectors, dakas and dakinis. I walk forward into this town and give the little bit that I am able to.

What other projects are you spending time on?

I want to be able to feed the children who are starving and sick in Tibet. I want to work on projects primarily for children who are hungry and sick. We are also
trying recently to do something for people with eye problems in Tibet. Many of the monasteries are in need of help. When that magazine said these inaccurate things
about my teachers, what they did not want to say is that I have traditionally donated large sums of money to many different religious organizations. I have done it in
secret but it seems that what we call the press believes there is no profit in reporting good deeds. They prefer bad news even if they have to manufacture it.


Part of this, I think, is their inability to reconcile the image of you on screen with that of you as a spiritual man.

Acting is an art. It is supposed to be an art. One of my teachers said that art is the mother of religion; by becoming one with ourselves and nature, one becomes one with god. I am not saying that I am a great artist; I am probably a poor artist. But the point is I was able through this vehicle to spread the dharma and help other religious institutions around the world, from Jewish to Catholic to Hindu.

What do you do with all the unchecked anger that comes with working in this back-stabbing business. As a Buddhist, how do you deal with it?

I’m human: when cut I bleed like everybody else. When this happens it is best to bring your problems into your practice. By overcoming anger, hurt and attachment
we become stronger; you bring these before the Buddhas, before the protectors, and purify yourself.

Your screen persona is that of the noble tough guy protecting the innocent and downtrodden from gangsters, drug dealers and terrorists. In the characters you are playing, you are forced to meet violence with violence. When you watch yourself on screen, how do you reconcile the carnage
with the lifestyle of a man practicing the teachings of compassion and non-violence?

Well, I don’t think one has anything to do with the other. I think that art imitates life and its function should be a perfect and accurate interpretation
of the way life really is, in all of its emanations. I am an artist trying to perfect his craft, but at the same time I do have feelings about violence. I was
under a contract with Warner Brothers I could not get out of, and what they wanted me for was the male action films. I was offered extraordinary
sums of money by other studios to do different types of movies and Warner Brothers would not let me. Now that I’m out of that situation, this will
enable me to do the kinds of films I would really like to do, which certainly are spiritual in nature and which will lead people into contemplation and
offer them joy.

Okay, last question. Acknowledging the inseparability of samsara and nirvana, what would you say the best thing about being Steven Seagal is and what is the worst
thing about being Steven Seagal?

You know, I was sort of raised in Zen and I don’t really look at my life in terms of best or worst.

I was asking from a relative point of view.

The thing I am most grateful for is teachers who have allowed me to have the little bit of knowledge and wisdom that is now keeping me breathing.
I am grateful for the ability that I have on the screen to bring people happiness and joy and the ability that I
will have in the future to hopefully bring people into the path of contemplation. In terms of worst things, I
consider my worst enemies and my worst sufferings to be my greatest teachers, so there is always another
side to these negative forces.


Thank you very much.

Thank you.

:  What is behind the young people here in the West embracing Tibetan Buddhism? What is going on? seagal:  I think we're living in a world where society is very difficult. We're living in a system where the economy is failing; the judicial system is failing. It's very, very hard for people to do well, it's hard for many of them to even survive. When you're living in a world where people's lives are consumed with how they can survive and stay alive, in many instances, this is not a good environment to have spiritual flourish. Even so, it seems as though more and more, people rather than turning to crime or drugs, or whatever it takes to survive, are turning to spiritualism. And whether it is Catholicism, or Judaism, or Buddhism, any one of the isms, you know, are right for somebody out there.
		It happens that in Buddhism there're many baskets of teachings, that are anecdotes to the poisons of our mind. Most of us have unhealthy thoughts and emotions that have either developed as a result of trauma or hardships in their childhood, or the way they were raised. And in finding the spiritual path, with the right teacher, often times these poisons -- and I call them poisons only because they seem to affect our lives in a way that are . . . are very destructive. In Buddhism, with the right teacher, there seem to be many different baskets of teachings that are anecdotes for these poisons. Ahh, there are many religions, for example, where they say: "Okay, these are the rules of . . . of Hinduism, these are . . . these are the rules as in Muslim, these are the laws. These are the laws of Judaism. For me, in Buddhism there is a plethora of specific teachings that one can seek out and find for the individual dilemmas you may have. And I think that that seems to be something that is very attractive to Westerners who in general have a history of two or three hundred years. Whereas Buddhism goes back almost two thousand five hundred years. q:  Why should we care about Tibet? a:  My philosophy is that the most important aspect of any religion should be human kindness. And to try to ease the suffering of others. To try to bring light and love into the lives of mankind. Now, not everyone thinks like I do, but the fact of the matter is that whether it's Bosnia or Tibet or . . there are, as you know, many, many times and places throughout history where people have . . . have met cultural genocide, religious persecution, torture, unspeakable cruelties. And it seems as though the saddest thing about this is that the world doesn't know what has happened. The world doesn't know that over a million Tibetans have been assassinated. The world doesn't know that ninety percent of the temples in Tibet when the Chinese invaded, were blown to the ground and that nuns and women and children were raped, tortured, mutilated and murdered. And I don't like to talk like this because it's not nice to even come out of my mouth. Certainly the saddest thing that . . . about this is that it's happened. But what's almost as bad is that the world doesn't know. q:  Many people who aren't aware of Tibet or Tibet's history are going to learn about it in the coming months from movies released in 1997. What impact do you think those films are going to have? a:  There're two diabolically opposed answers. I think the affect will be slightly above zero. My hope would be, of course, that we could illuminate the entire world with the knowledge of what has happened -- what I was just previously spoke of. But my experience is, you know, having done two major motion pictures on environmental issues, for example. I don't know that I've reached anybody, and if I have, I don't know if those people have stood up and changed their life and their lifestyle to try to make a difference. And my feeling is that whether I can change the world or not, I don't know. But I have to try. q:  I'm a little surprised at your answer. That you are not more hopeful about what these films can do if . . . if . . . if you separate your experience and maybe that piece of realism, which I understand, from your hope for what these films could do, what would your hope be? a:  Well, obviously my hope is that along with leading these people into contemplation and giving them a lot of insight as to what's really happening, that people can stand up and try to change their lives to make a difference. That is to say, that they may have to, in fact, put themselves at great sacrifice -- make life more difficult for them . Put others before them, to make these changes. And there is a way to move people to that degree. And. . my hope and my daily action is to be able to plant that seed of compassion, of what we call (inaudible), into the hearts and the minds of . . . of anyone we can. Not just to care about the Tibetans who are suffering, but anyone who is suffering. And certainly my great desire's that these films will not only lead people into contemplation, but move them so much that it will change their lives. In my small world, it seems as though people are moved for an hour or two hours, or two days, and after that they generally go back to their normal way of life. And, ahh, the experience is almost over. And I'm not saying that that's right or that I think that's definitely going to happen, I'm just saying it happens too often. q:  In a month's time, President Clinton is going to sit down with Jiang Zemin, President of China. What should . . .where will Tibet be on that agenda, do you think? a:  Tibet will probably not be on the agenda. And I've heard it said many, many times: "We'll talk about anything but Tibet." q:  Why? a:  Because it's a very sore, embarrassing subject for them. How can a little country, with, I . . . I don't know what . . . what they had, ahh, five or six million people, and the time of the invasion, probably less in 1954, whatever -- how could a small country like that warrant the invasion and . . . and the systematic slaughter of over a million people. They do not want the world to know that that happened, and that it's happening right now. That there are monks and nuns in jail being tortured this minute because they have written a pro-Tibetan protest letter, or sang a song about Tibet, or spoken out against the injustice. You see? The Chinese do not want anyone to know that that's happening. I'd be astounded if that gets into any international forum. q:  And if you could ask President Clinton to say something, or could advise him of what he should say, what would you tell him? a:  Once again, I think it goes back to being able to meet with their leadership with conviction and strength and telling them that we are human beings that will not tolerate that kind of injustice -- which goes back to Nazi Germany. And that we will -- I mean listen if we've imposed sanctions against other countries that supposedly had to do with something that was humanitarian why can't we do it there? q:  Why don't we? Is trade -- is it the dollar signs? a:  Well obviously that's what I'm intimating. My opinion is that probably trade and the revenue that the United States of America hopes to gain through uinteraction with you know big business in China is so lucrative and valuable to them that they don't want to jeopardize it. That's my humble guess but I'm just a little peon, I don't know much about anything and so you know for me to even guess is probably you know ludicrous. q:  But you know a lot from your practice about moral and ethics. Is this a situation - Tibet - where we're not able to do the right thing? Why? a:  You know it's always struck me as we the people are always willing to stand up and do the right thing, it's the people who control the people that aren't. Now the fact of the matter is if you go back to our forefathers, we wanted to build a country where we the people were represented by a government that wants to ensure that we get what we want because we're the people. But those days are long gone. Long gone. q:  And did you think that you find the days when someone like yourself-- many people here in Los Angeles and Hollywood-- would be joining the same issue with Jesse Helms? a:  My agenda has no politics. It has no economy. You see. It goes even beyond religion which is also big business and goes into simple human kindness and the way we're supposed to treat each other as human beings. q:  The Dalai Lama has been received here often with open arms, tell me about the place he has in our view of Tibet. Is he the face of Tibet now for us? a:  Well one of the dilemmas is that he's the spiritual leader of Tibet and Tibetan Buddhism. Therefore, in many people's minds he should be not be a politician, he should be a monk, a simple monk and a spiritual leader. On the same token, this monk has to meet with other political leaders and great economic forces and struggle between two worlds and he has to walk across that bridge between the sacred and the profane and deal with both in the same day, sometimes even the same minute. And that is not easy. To me the Dalai Lama is my teacher, he's a spiritual teacher, to me he's not a political advisor. Or a statesman, he's a leader of state, not a statesman. q:  Do you see the day when the Dalai Lama will return to Tibet? a:  Once, again, this is, you know, just a feeling that I have. But I think that light, for example, in all of its qualities, is like life. It can only get so dark before it becomes light again. And I think that that day is approaching in Tibet. And I think that the way the Dalai Lama is handling this is not by saying: "You killed my nuns. You killed my children. You killed my monks. You tortured my people. You destroyed my religion." The Dalai Lama is in fact saying: "Middle path. I just want a chance for open dialogue. I'm not going to talk about the past, I'm sorry that those things happened, but they're over. I just want to be able to talk to this great machine of politics and economy and money and military might. And say: 'I'm one single man and a simple monk.' with millions of people who believe in me and follow me. I have no interest and desire to lead them into revolution. I just want to be able to go back to the Putala and be a simple monk to represent their spiritual belief." And I think there will come a time some day, some how, where that will not pose a threat to them. And they'll have to say: "Hey, what have we have got to lose? We've got so much pressure. We've go so much exposure here, let's do something like that to let the world know we're not as bad as they think." That's just . . . maybe it's wishful thinking, but it's my humble guess. q:  And your fear? When you think of the Chinese choosing the Panchen Lama,what is your fear? a:  Everyone knows that the Tibetan government in exile, has a mind of its own. Everyone also knows that the Chinese have tried to use espionage. In my opinion their spies have been involved in highly questionable means to manipulate the mind of the world. The kidnapping of the Panchen Lama after he was recognized by the Dalai Lama was a perfect example of how the Chinese were going to say: "We're not going to let you get away with that." In my opinion, (inaudible ) did not die of a heart attack. In my opinion, he was killed. And, I'm not going to go into great detail there because it's just not wise, but my opinion, the Panchen Lama right now -- this little four-year-old boy -- he was kidnapped by the Chinese. I really can't say more than that. But, I believe that there will come a time where the exposure, gradually, of the truth, and the impact of that will affect some change. And one of the first things I'm hoping for is the release of ( inaudible) And I am specifically praying for that all the time. And if they do, I'm hoping that I'll be one of the people to go pick him up and take him home