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Today you, who are a rinpoche, respectfully requested adiscourse on the dharma relating to the question

“What is cultivation?” This is a very fundamental lesson;indeed, the first lesson. Nonetheless, this is an importantmatter that many cultivators, including those who havepracticed cultivation over many years, do not understandand are confused about. It is difficult to incarnate as ahuman being. It is even more difficult to incarnate as ahuman being with the opportunity to encounter the trueBuddha-dharma. Thus, today I will enlighten everyone ondharma relating to the question “What is cultivation?”

The essence of learning Buddhism lies with carryingout what we learn in our cultivation. We use good and badcauses and conditions as objects of cognition. Therefore,we must first understand what cultivation is. Cultivation iscultivating the increase of good karma and cultivating theavoidance of bad karma. It is increasing good karmicconditions, planting good causes, and reaping good effects.It is avoiding the increase of bad karmic conditions, notplanting bad causes, and avoiding the reaping of badeffects. But the term cultivation has a rather broadmeaning. We must first understand what cultivation is.

There must be that upon which the cultivator can rely.Without that which can be relied upon, your cultivationcan easily become erroneous, non-Buddhist cultivation.For example, the cultivation of demonism entailscultivating the behavior of demons. The cultivation ofBuddhism entails cultivating the behavior of Buddhas.Therefore, there must be that upon which the cultivator

can rely. There must be models that the cultivator canreflect and rely upon.

All other religions espouse eliminating evil, promotinggood, restraining selfishness, and benefiting others. Thecultivator cannot rely upon this alone, for this iscultivation without understanding the purpose ofBuddhism. This alone is not the practice of trueBuddhism. Thus, in our cultivation, that which we relyupon is the Buddha. The perfect enlightenment of theBuddha is the model for our cultivation. We use our threekarmas of bodily actions, speech, and thoughts to emulateeverything about the Buddha. We thereby keep ourselvesfar away from all impure karma based on delusion and allevil conduct. We thereby constantly stay far away fromthat which is evil or bad. By not being involved with thatwhich is evil or bad, our three karmas do not increase badcauses. Rather, we must carry out all good karma. Evenone kind thought is something we should increase andnever decrease. We should increase our good karmicaffinity, good causes, and good karma every day. Simplyput, we must always avoid that which is evil or bad andaccumulate that which is good.

Why can it be said that we must stay far away fromevil or bad karma but it cannot be said that we musteliminate evil or bad karma? Within the truth ofBuddhism, there is the doctrine that the law of cause andeffect can never be denied. Cause and effect cannot beeliminated. To say that it can is to take a nihilistic point ofview. Hence, we can only build a wall of good karma,

THE DHARMA OF CULTIVATION TRANSMITTED BY H.H. DORJE CHANG BUDDHA IIIAn oral discourse on the dharma given by

His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata to rinpoches and other disciples:

WHAT IS CULTIVATION ?

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which is like building a retaining wall. This wall of goodkarma has the effect of blocking us from our evil karma.

Thus, only through learning from the Buddha,cultivating the conduct of the Buddha, and ultimatelybecoming a Buddha can we thoroughly liberate ourselvesfrom the karma (cause and effect) that binds us to the cycleof reincarnation. Cause and effect still exists when onebecomes a Buddha. However, cause and effect can notaffect a Buddha. For example, the Buddha saw mountainsof swords and seas of fire in the hell realm. The mountainsof swords and seas of fire continued to exist as extremelypainful means by which living beings undergo karmicretribution. When the Buddha suddenly jumped into themountains of swords and seas of fire in order to undergosuffering on behalf of other living beings, the mountainsand seas immediately transformed into a lotus pond ofnectar. They transformed into a wonderful state. Withrespect to a Buddha, all bad or evil karmic conditions turninto the manifestation of good karma. Not only is there nosuffering, there is instead a manifestation of greathappiness.

Cultivation is to leave the cycle of reincarnation,liberate yourself from all suffering, become a holy being,and persevere until you become a Buddha. To leave thecycle of reincarnation, we must establish a mind ofrenunciation (a mind determined to leave the cycle ofreincarnation), a mind of firm belief, a mind withimmovable vows, a mind of diligence, and mahayanabodhicitta. All real states emanating from these minds relyupon and are based upon right view. Without right view,all states of mind will be inverted and confused. In otherwords, you will not experience any beneficial effects fromcultivation that lacks right view.

For example, if you want to practice bodhicitta first,you will not be successful. It will result in an empty andillusory bodhicitta, a deluded and false state of mind. That

is because bodhicitta must be based upon a mind ofrenunciation. That is, you must have a mind that is trulydetermined to attain liberation, to attain accomplishmentin the dharma, and leave all of the sufferings ofreincarnation. You must deeply understand that the cycleof reincarnation is indescribably painful. Not only are youyourself suffering, but all living beings in the six realms ofreincarnation, each of whom we regard as our father ormother, are likewise suffering in the painful state ofimpermanence. Only if you want to extricate yourself fromsuffering do you truly cultivate yourself. Only then do youengage in Bodhisattva conduct that benefits yourself andothers. Only then can bodhicitta arise.

However, it would be a mistake if you begin bycultivating a mind of renunciation. That would not accordwith the proper order of cultivation. That would result in anon-substantive, theoretical type of desire to leavereincarnation and a self-deluded and self-confused state ofmind. In such case, you would not be able to establish thetrue state of mind that is determined to leave the cycle ofreincarnation.

Thus, if you want to have this true state of mind thatis determined to leave the cycle of reincarnation, you mustfirst understand impermanence. The second step is to havea mind of firm belief. You must firmly believe in thesufferings of reincarnation, which has as its sourceimpermanence. Only with such a mind of firm belief willyou fear the sufferings caused by impermanence andsuccessfully attain a state of mind that truly fearsimpermanence. Having attained a state of mind that trulyfears impermanence, your state of mind that is determinedto leave the cycle of reincarnation will grow stronger dayby day. Naturally, your state of mind that is determined toleave the cycle of reincarnation will enter a real state thattruly fears impermanence. If living beings do notunderstand that all conditional dharmas in the universe are

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impermanent, if they do not understand the sufferingsconnected with reincarnation and impermanence, thenthey cannot establish a firm mind that gives rise tothoughts of leaving the cycle of reincarnation. If you havenever thought about leaving the cycle of reincarnation, youwill not cultivate at all, and you will not want to learnBuddhism. Those who do not learn Buddhism have nodesire to leave the cycle of reincarnation. How could onewho does not learn Buddhism have a mind determined toleave the cycle of reincarnation? Thus, you cannot firstcultivate a mind determined to leave the cycle ofreincarnation. As for the first step, you will not enterBuddhism without having a mind of impermanence.(Truly giving rise to feelings of fear of impermanence andtruly giving rise to a state that fears impermanence.) Evenif you become Buddhist, you will not be able to attain adeep level of correct cultivation.

To understand what cultivation is, you mustunderstand the eight fundamental right views relating tolearning Buddhism and cultivation.

The first one is a mind of impermanence. The secondis a mind with firm belief. The third is a mind ofrenunciation (a mind determined to leave the cycle ofreincarnation). The fourth is a mind with true vows. Thefifth is a mind of diligence. The sixth is the precepts. Theseventh is dhyana and samadhi. The eighth is bodhicitta.Recognizing these eight dharmas and carrying them outwith right views is correct practice of Buddha-dharma.These eight fundamental right views, which areindispensable for cultivators, must not be taken out oforder. All the fruits resulting from a mind ofimpermanence are causes of cultivation. All of the fruitsresulting from a mind with firm belief are causes ofsteadfastness that does not change. All of the fruitsresulting from a mind of renunciation are causes ofliberation. All of the fruits resulting from a mind with true

vows are causes of action. All of the fruits resulting from amind of diligence are causes of persistent advancement. Allof the fruits resulting from the precepts are causes ofcorrect direction of cultivation. All of the fruits resultingfrom dhyana and samadhi are causes of wisdom. All of thefruits resulting from bodhicitta are causes leading tobecoming a Bodhisattva.

These eight fundamental right views are the foundationof cultivation, liberation, and accomplishment in thedharma. If the root is not right, cultivation will not beestablished. Therefore, cultivation cannot be disorderly.Thus, practicing the eight fundamentals of cultivation mustbe guided by right views. That is, guided by rightunderstanding and right view, you correctly develop yourcultivation by going through these eight fundamentals intheir proper order. That is cultivation. In your cultivation,you must constantly put into practice bodhicitta. That isbecause bodhicitta is the foundation for becoming aBodhisattva.

According to the Buddha’s exposition of the dharma,the true meaning of bodhicitta is that it is the cause thatwill inevitably lead to becoming a Bodhisattva. Whoeverwalks the path of bodhi will ultimately reap the fruit ofbodhi. The broad meaning of bodhicitta includes all of themahayana dharma having to do with saving living beingsout of great compassion and the causes leading to attainingthe stages of enlightenment of a Bodhisattva.

However, because of the insufficient good fortune ofliving beings, some of the originally complete meaning ofthe Buddha-dharma has been lost as it was handed downfrom generation to generation. Especially in this currentDharma-Ending Age in which the karma of living beingsin the three spheres (worlds) of the universe is like a sea ofsurging waves, it is as difficult for living beings toencounter the true Buddha-dharma as it is for a blindturtle swimming in the ocean to stick its neck through a

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tiny knothole in a floating and bobbing board. Thus, it isnow extremely difficult to obtain the perfect Buddha-dharma. As a result, the meaning of bodhi has shrunk. Ithas gradually shrunk from its broad meaning to thenarrow meaning of bodhicitta dharma.

There are two types of bodhicitta. There is bodhicittain the holy sense and bodhicitta in the worldly sense.Bodhicitta in the worldly sense can be roughly dividedinto “vow bodhicitta” and “action bodhicitta.” Thepractice of vow and action bodhicitta includes a myriad ofdharma methods, such as those relating to sentient beings,non-sentient things, the four great elements, one’s own sixelements, as well as breathing, the ear base, the eye baseand other bases, inner and outer mandalas, and ritualisticchanting. Whether it is bodhicitta in the worldly sense orthe holy sense, if you are guided by the two sets of sevenbranches of bodhicitta, that is the highest, most excellent,and most complete form of bodhicitta.

Each living being in the six realms of reincarnationwithin the three spheres of existence has the right tocultivate bodhicitta. However, most living beings do nothave the karmic affinity. Thus, they practice a fragmentedand shrunken version of bodhicitta dharma. As a result,they frequently harbor the misconceptions that only thosewith an enlightened mind can practice bodhicitta orbodhicitta is the dharmakaya state of enlightenment. Ofcourse, we do not deny these are existing parts ofbodhicitta. However, these conceptions omit the practice ofbodhicitta dharma by those living beings who do not havean enlightened mind. More importantly, bodhicitta is notdependant upon an enlightened mind or an unenlightenedmind. Bodhicitta is the power of vows made out of greatcompassion by those living beings who learn Buddhism inany of the six realms of reincarnation within the threespheres of the universe as well as the power of vows madeout of great compassion by all holy beings in the dharma

realm. Bodhicitta is actual conduct based upon greatcompassion that aids living beings in becoming Buddhas orBodhisattvas. It is the mind of love in the holy sense thatthe enlightened and the unenlightened or the holy and theordinary both have.

With respect to bodhicitta, those who are enlighteneduse their enlightened state of virtue and realization, correctpractices, and propagation of the true dharma to teach andenlighten living beings so that those living beings willbecome Buddhas. With respect to bodhicitta, those whoare not yet enlightened vow out of great compassion thatliving beings and themselves shall together attainaccomplishment in the dharma and liberation. They helpother people enter the path of the true dharma of theBuddha, vowing that they will become Bodhisattvas andBuddhas. To such persons, bodhicitta dharma is the virtueof aiding others to become accomplished in the dharma.Because they benefit others, they receive merit. Theythereby increase the causes leading to their becomingBodhisattvas.

The manifestation of bodhicitta is expressed throughactual practice involving the three karmas, which practicereflects great compassion. Any true cultivator, no matterwhether he or she is ordinary or holy, has the right toarouse bodhicitta and should arouse bodhicitta. That isbecause bodhicitta is not an enlightened mind possessedonly by holy people. Rather, it is conduct based upon greatcompassion. It is the planting of causes based upon a vowthat oneself and others become enlightened. Bodhicittadoes not only include the ten good characteristics, the fourlimitless states of mind (the four immeasurables), the sixparamitas (perfections), and the four all-embracingBodhisattva virtues (four methods that Bodhisattvasemploy to approach and save living beings). Rather, itincludes the entire Tripitaka, the esoteric scriptures, and alldharma transmitted orally, through the ears, or

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telepathically that engenders conduct that is greatlycompassionate, is in accord with the dharma, and benefitsand saves living beings.

Thus, the bodhicitta is ultimate truth in a broad sense.With respect to the Buddha, bodhicitta is the three bodies,the perfect wisdom of Buddha that is summarized in fourtruths, and the mind of anuttara-samyak-sambodhi. Withrespect to a Bodhisattva, bodhicitta is propagating thedharma and benefiting and saving living beings out ofgreat compassion. With respect to an enlightened being,bodhicitta is not being attached to the characteristics ordistinctive features of things and not engaging inintellectual frivolity or conceptual elaborations. This is hisor her original nature. The true emptiness of originalnature is wonderful existence. It is the ultimate truth of allconditional dharmas. This truth neither arises nor ceases.With respect to an ordinary person, bodhicitta iscompassionately helping other people and vowing thatthey learn Buddhism and attain liberation.

You must first have the perspective of impermanencebefore you can arouse bodhicitta. You must understand theimpermanence and suffering relating to yourself and otherliving beings revolving in the cycle of reincarnation andthereby generate a perspective of awareness, a mind ofimpermanence. You will then vow to leave the cycle ofreincarnation. As a result, you will then establish a mindthat is determined to leave the cycle of reincarnation. Youwill say, “I resolve to leave.” You also want all living beingsin the six realms, who are like your father or mother, toleave. You understand that the cycle of reincarnation is likea bitter sea, is difficult to endure, and is extremely painful.Because of this resolute perspective, you will generate astrong and pressing fear. You will constantly seek to beliberated at this very moment. But you understand thatonly by having the conduct of a Bodhisattva can youquickly attain liberation from the cycle of reincarnation.

You thus vow to become a Bodhisattva. You seek toquickly enlighten yourself and others. Naturally, you thengenerate a mind of great compassion. As a result, the seedsof enlightenment are disseminated. The arousal ofbodhicitta is based upon a mind of great compassion.Thus the Buddha said, “The water of great compassionirrigates the seeds of bodhi. As a result, the bodhi trees willhave lush foliage and the fruits will be plentiful.” Hence,bodhicitta will naturally be established. Bodhicitta is thecause leading to becoming a mahayana Bodhisattva. Youwill attain pure and correct views and understanding ofcultivation. Based upon these right views, you shoulddeeply enter the emptiness bhuta-tathata (true suchness)and the practice of the state of emptiness. At this time, youtransform worldy bodhicitta into a state in which yourealize that “the three entities are inherently empty.” Thatis you transform everything in existence into bodhicitta ina holy sense. With bodhicitta, you cultivate the conduct ofbodhi and enter the stage of a Bodhisattva.

Cultivation of bodhicitta requires implementation.Cultivation of bodhicitta is not a matter of just ritualisticchanting, making empty vows, or engaging in visualization.In the cultivation of bodhicitta, the most important aspectis deeply pondering the following concerning yourself: “Mybody is impermanent, is changing every nanosecond, and ismoving toward decline, old age, and death. I compare whymy face has aged over a ten-year period, over a forty-yearperiod, or over a seventy-year period. The degree ofagedness of my skin has changed. I will soon enter old age,sickness, and death and continue revolving in the cycle ofreincarnation where I will experience suffering. I alsocontemplate that joyfully innocent, newborn, fresh, andlively look I had when I was a small child. I contemplatehow I no longer have that childlike appearance. My faceand skin have aged. My energy has declined. I often fall ill.That quality of youth is gone. The power of impermanence

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will end my life. My relatives and old friends will all die oneafter another. Like a dream, it will soon be all over. Mymind generates great fear. With a resolute mind, I act inaccord with the precepts, practice in accord with thedharma, and enter bodhicitta by practicing the two sets ofseven branch bodhicitta dharma: the Dharma of GreatCompassion for All Living Beings as My MotherBodhicitta and the Dharma of Bodhisattva CorrespondenceBodhicitta.”

When practicing the Great Compassion for MyMother Bodhicitta, you arouse great compassion andcultivate the following: understanding who my mother is,bearing in mind kindness, repaying kindness, loving-kindness, compassion, renouncing greed, and eliminatingattachment. When practicing this cultivation, everyoneshould carry out the following for themselves:

Understanding who my mother is: I deeplyunderstand that all living beings in the six realms ofreincarnation within the three spheres of the universe havebeen since beginning-less time my fathers and mothers inthe revolving cycle of reincarnation.

Bearing in mind kindness: I should deeply bear inmind that all of my parents (i.e. all living beings) that nowexist in the cycle of reincarnation have since beginning-lesstime given birth to me, reared me, loved me, and becametired and ill for me. Their kindness to me is as heavy as amountain. I should bear in mind their kindness. I willthen regard the sufferings of my parents (i.e. all livingbeings) as my own suffering.

Repaying kindness: I understand that my parents (i.e.all living beings) have offered me everything. They arenow revolving and wandering in the six realms ofreincarnation experiencing endless suffering. I resolve totake action to enlighten myself and others, to save andliberate my parents (i.e. all living beings) in order to repaytheir kindness to me.

Loving-kindness: At all times, through the actions ofmy three karmas, I am loving and kind toward all livingbeings, who have been my parents. I wish them a long lifewithout illness, good fortune, good luck, and a happy life.

Compassion: Day and night, I constantly beseech allof the Buddhas and Bodhisattvas to empower all of myparents (i.e. all living beings) so that they may extricatethemselves from all forms of suffering, encounter andpractice the Buddha-dharma, and liberate themselves fromthe sufferings of cyclic existence.

Renouncing greed: I hold no attachment in my mindto anything that I do to benefit any living beings, whohave been my parents. I cultivate non-attachment to all ofmy good actions of body, speech, and mind. Thus, mygood actions become natural and spontaneous, as myoriginal nature is good. I do not do good purposefully. I dogood and then forget about it.

Eliminating attachment: In my practice, as I cultivateall forms of goodness and benefit my parents (i.e. all livingbeings), I should not become attached to any dharma. Ishould eliminate all attachment to self. Realizing a state ofemptiness, I am aware and I experience wonderfulhappiness that comes from samadhi. While practicing thedharma, I am not attached to the dharma. I do notintentionally get rid of deluded thoughts. I do notintentionally seek the truth. Not coming and not going,blissful, clear, and without thought, I am as calm astranquil water. Everything, including myself, is inherentlyempty.

The supporting conditions for putting bodhicitta intopractice must be based upon right view. We contribute toliving beings in their performance of good deeds, but we donot contribute or help living beings in their performance ofbad deeds. We rectify their behavior so that they performgood deeds. Thus, we do all good deeds that benefit livingbeings. We plant all good causes that lead to benefiting

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living beings. In that way, we carry out the seven branchesof the Dharma of Bodhisattva Correspondence Bodhicitta.We help living beings in their performing good deeds andhelp increase their good causes. We help living beingsreduce their accumulation of bad karma and help them stayfar away from bad causes. The seven branches of theDharma of Bodhisattva Correspondence Bodhicitta are asfollows. The first branch is “self and others are equal”bodhicitta. The second branch is “exchange between selfand others” bodhicitta. The third branch is “benefit othersbefore self” bodhicitta. The fourth branch is “dedicatingmerit” bodhicitta. The fifth branch is “fearlessly protect thedharma” bodhicitta. The sixth branch is “effectively leadothers to correct practice” bodhicitta. The seventh branch is“renouncing myself to help others build good karma”bodhicitta. When practicing this cultivation, everyoneshould carry out the following themselves:

Self and others are equal bodhicitta: When there is aconflict of interest between myself and others, I will ridmyself of hatred, antipathy, greed, and arrogant,disparaging mentality. I must not emphasize benefitingmyself. I should treat myself and others equally.

Exchange between self and others bodhicitta: I wantto bear the sufferings of all living beings. I give to othersall of my happiness and good luck so that they may leavesuffering and obtain happiness.

Benefit others before self bodhicitta: When otherliving beings and I are suffering, I want others to extricatethemselves from suffering before I do. When other livingbeings and I are happy, I want others to be happier than Iam.

Dedicating merit bodhicitta: I dedicate to all livingbeings all of the merit and accomplishments from mycultivation in the hope that they will leave suffering andattain liberation.

Fearlessly protect the dharma bodhicitta: When any

evil spirits or demons harm the Buddha-dharma, lead livingbeings to break the precepts, and harm living beingsresulting in the suffering of living beings, I will maintainright view, will not fear the evil powers of those demons,and will step forward to protect the Buddha-dharma andthe wisdom whereby living beings will become liberated.

Effectively lead others to correct practice bodhicitta:Because living beings are burdened with the power ofkarma that has accumulated since beginning-less time,because they are ignorant and have created all kinds ofnegative karma, there will be times when they will notrepent or change their ways despite my constructiveexhortations. In such case, I will use powerful rectifyingdharma methods to lead such people onto the path of truedharma and beneficial and good conduct.

Renouncing myself to help others build good karmabodhicitta: When the realization of other people is higherthan mine or their ability to save living beings is better thanmine, I will yield to other people so that living beings willbe benefited more. At such time, without any hesitation, Iyield to them. This furthers the great undertaking ofgoodness.

Bodhicitta, as part of cultivation, is the source ofaccomplishment in the dharma and is very important. Iwill now give an example involving a rinpoche and adharma master. This rinpoche cultivated himself for morethan thirty years. He received more than one thousandesoteric dharma initiations. He mainly practiced the GreatPerfection Dharma (Dzogchen) of the Nyingma sect. Hewas able to expound the Buddha-dharma of the Tripitakavery well. However, he did not have any real dharmapowers. The other person, a dharma master, had been amonk for more than twenty years. He strictly abided bythe precepts and rules of discipline. He was well versed inthe sutras, the vinaya (precepts and rules of discipline), andthe commentaries. He practiced important and great

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dharmas of the Tibetan esoteric school of Buddhism andwas the abbot of a famous temple. Like the rinpoche, hewas famous in expounding the dharma. However, he alsowas unable to manifest any actual realization.

I told them that no matter what great dharma of theesoteric school they may practice, it is all like building atower on quicksand. Such a tower could not be built. Itold them that even if they temporarily had some successin their practice, it would quickly vanish. I had thempractice letting go of their own knowledge or habituatedway of knowing because these are hindrances. I had thempractice “What Is Cultivation?” After they practiced suchdharma for about eight months, I had them add to theirpractice the Great Perfection (Dzogchen) and otherdharmas. A miracle then happened. During a test of hisprogress, the rinpoche applied the Vajra Fist PowerfulThunder True Dharma Palm and manifested great powers.Actual realization was shown. However, the dharmamaster did not manifest any powers. He continued topractice this cultivation dharma. Under my carefulpointing out of his shortcomings, he finally understoodthe importance of true cultivation and how truecultivation requires devoting time and energy on the actualcarrying out of the three karmas. He finally understoodthat there is no room whatsoever for any slippage orcompromise in this regard. He continued his practice forthree months. In a test to measure his ability to manifestrealization, his powers were thoroughly exhibited.

Thus, whoever can cultivate in such manner and carryout his practice according to the dharma will be able toobtain the true Buddha-dharma. Naturally, he will developwisdom. He will not become involved with empty theoriesregarding the Five Vidyas. Rather, he will manifest actualstates of accomplishment in the true Five Vidyas. Such aperson will realize “manifestation of wonderful existence(supernatural power),” attain the fruit of bodhi, and enter

the stage of a Bodhisattva. The practitioners of all Buddhist sects should comply

with these rules of cultivation and should practicebodhicitta. If you do not follow such dharma of cultivationin its proper order, then you will easily become confusedand lose your way. Such dharma is the key to the methodsof practicing cultivation.

Learning the methods of practicing dharma is anothermatter. All beneficial effects derived from learning thedharma are based upon cultivation. When your practice isin strict conformity with the dharma, you will naturallyrealize virtue and will successfully reach the true state. Ifyou do not have the correct rules concerning cultivation,the dharma that you learn will become dharma based onerroneous view or even the evil dharma of demons. If youare complying with the dharma of cultivation as stated inthis discourse, the dharma that you have learned is gooddharma, and you are engaged in practicing Buddha-dharma. Cultivation also involves the ten goodcharacteristics, the four limitless states of mind (the fourimmeasurables), the six paramitas (perfections), the fourall-embracing Bodhisattva virtues (the four methods thatBodhisattvas employ to approach and save living beings),etc.

Some disciples will think that they know all of theimportant dharma I expounded today on cultivation. Theywill therefore not carefully ponder and fully incorporateinto their thinking the cultivation of which I spoke.Rather, the wish they harbor in their hearts is to learn agreat dharma whereby they will become a Buddha in thisvery lifetime.

Anyone with such a mentality has only superficialknowledge, has fallen into confusion, and has lost his way.Such a person will not learn the true Buddha-dharma.Even if he is practicing great dharma, such as the GreatPerfection (Dzogchen) of the Nyingma sect, the Mind

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Within Mind of the Kagyu sect, the Great Perfection ofWonderful Wisdom of the Sakya sect, the KalachakraVajra of the Geluk sect, Zen meditation of the Zen sect ofexoteric Buddhism, reciting a Buddha’s name of the PureLand sect, the dharma of the Consciousness-Only sect, orsamatha and vipasyana of the hinayana school, he will notobtain any fruits from his practice and will not be able totransform his consciousness into wisdom. Thus, he willcontinue to go round and round in the state of an ordinaryperson. He will not be able to manifest any realization, thesource of which is the wisdom of exoteric and esotericBuddhism. He will not be able to exhibit any actualaccomplishments in the Five Vidyas. He will only be ableto manifest that which an ordinary person manifests. Hemay even be quite stupid such that he is only able tomemorize theories in books and speak of empty theories,totally incapable of putting those theories into actualpractice. Such a person cannot actually do anything. Evenif he can do a few things, he cannot exceed those people inthe world who are experts in those few things.

Think about it. Does such a person embody theBuddha-dharma? Is the wisdom derived from the Buddha-dharma so inferior? How can one who has not yetdeveloped holy wisdom and still has the consciousness ofan ordinary person possess the true dharma to enlightenhimself and others? However, if you enter the practice ofthe dharma according to these rules of cultivation, thenyou can receive the true Buddha-dharma, can become trulyproficient in exoteric and esoteric Buddhism, and canmanifest accomplishments in the Five Vidyas. We shouldtherefore understand that cultivation is the foundation forlearning dharma, the cause of liberation, and the source ofrealizing the state of holiness.

Today I spoke briefly on the subject of whatcultivation is. I expounded the subject of the correctpractice of bodhicitta, which is part of cultivation. I did

not speak of other dharma. There is so much more toteach. However, if I casually discussed those otherteachings in this book, it would not be in accord with therules of discipline and could easily create the negativekarma of disrespect. Thus, I hope that all of you who learnBuddhism will deeply immerse yourselves in the Tripitakaand esoteric scriptures or will listen to my recordeddiscourses on the dharma. If you attentively listen to thosediscourses on the dharma with all your heart, within tendays you can attain a certain degree of joy or thewonderful joy of great enlightenment. If the causes andconditions mature, you will experience beneficial effectsfor your entire life or even attain great accomplishment,liberation, and Buddhahood.

Now that you have learned this dharma of cultivation,do you want to practice it? Anyone who engages in truecultivation can become accomplished in the dharma andattain liberation from the cycle of birth and death. Thus,we must clearly understand something. Although you haveread “What is Cultivation” and although you have read theeight fundamentals of cultivation and two sets of sevenbranches based upon right view, that is called “readingwords relating to practice.” That is not cultivation. If youunderstand the principles relating to cultivation, that iscalled “understanding the theories of practice.” This is alsonot cultivation. If you begin to implement this dharma ofcultivation according to its content, that is also notcultivation. That is called “entering the process ofcultivation.” If you have done your utmost to apply greatcompassion in accordance with this dharma of cultivation,that is called “coarse cultivation.” It is not true and correctcultivation. If you do not need to do your utmost to applygreat compassion, if you naturally, effortlessly and perfectlycarry out the eight fundamentals of cultivation and two setsof seven branches according to the dharma, that is called“cultivation.”

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Why is it that doing your utmost in cultivation is notcalled “cultivation” but rather is called “coarse cultivation”?It is because since beginning-less time, the power of karmaand the hindrances of ignorance have obstructedpractitioners. Hence, they cannot let go of greed (selfishdesire), hatred (anger or antipathy), and ignorance(delusion). They cannot let go of their attachment to self.This produces the hindrances that are based on thedefilements (afflictions). This also produces the hindrancesthat emanate from their own knowledge or habituated wayof knowing. These karmic hindrances devour all of theright mindfulness (right thought) of these practitioners. Asa result, the process of implementing each of these rules ofcultivation is difficult for these practitioners. Preciselybecause of this difficulty, they choose the method of usingtheir utmost effort to practice cultivation. Using one’sutmost efforts in this manner is like a pebble that is coarseon the inside and out rather than a shining precious stonethat has been carved and polished. Practicing part of theeight fundamentals of cultivation and the two sets of sevenbranches and not practicing the remaining parts is also notcalled true cultivation. That is why it is called “coarsecultivation” or “incomplete cultivation.”

Thoroughly understanding the rules of cultivation, notforcefully implementing them, and naturally carrying outthe eight fundamentals of cultivation and two sets of sevenbranches according to the dharma is true cultivation that iswithout attachment to self and that has overcome thehindrances. This is the path of bodhi. Thus, every daypractitioners should introspect upon Great Compassion forAll Living Beings as My Mother Bodhicitta andBodhisattva Correspondence Bodhicitta. They shouldreflect upon those two sets of seven branches, askingthemselves whether they have practiced them according tothe dharma. If you were unable to practice these rulesaccording to the dharma contained in this discourse, it

shows that you have entered the state of “coarsecultivation.” If you did not fully implement these rules,then your cultivation is incomplete cultivation. You will notbecome accomplished in the dharma and liberated from thecycle of reincarnation through such incomplete cultivation.Even if you have some minor accomplishments, it will beimpossible for you to attain great fortune and wisdom,supernatural powers, and realization in the Five Vidyas.

If you introspect every day upon these two sets ofseven branches, are not forceful in implementing them, aregreatly compassionate, follow goodness in a natural way,and carry out the two sets of seven branches naturally andaccording to the dharma, that would be true cultivationand complete practice. You will thereby easily be able toattain liberation, become a holy being, and obtain goodfortune and wisdom. You will accordingly have realizationin the Five Vidyas. You will certainly reach the stage of aBodhisattva. Thus, you should understand that “readingwords relating to practice,” “understanding the theories ofpractice,” “entering the process of cultivation,” and“incomplete cultivation” is easy. To practice the two sets ofseven branches perfectly and without attachment isdifficult. Actually, when you let go of attachment to self,you immediately enter correct and true cultivation. Howcould this be difficult? Everyone can do that!

When you do your daily introspection, besides usingthoughts to contemplate and visualize, it is moreimportant that you must use as objects of introspectionfellow disciples with whom you are familiar, people withwhom you get along, people who are not good to you,negative karmic conditions, any conditions or people thatmake you unhappy, or people you find hard to get alongwith, to whom who do not speak, or who do not speak toyou. You must use them as objects of your practice, askingyourself, “Today did I act in accordance with the two sets

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of seven branches and on my own initiative show goodwillto these people? When I approached that person on myown initiative and he attacked me with abusive words, didI forbear those insults with patience and continue toapproach him in order to show goodwill?” You must notbear any grudge due to abusive words, abusive conduct,and insults. If, every day, you practice your bodhicittawithout relenting, carry out the two sets of seven branchesthrough your three karmas of physical action, speech, andthoughts, actually cultivate yourself according to thedharma in a real and concrete way, and realize “the thingitself is empty,” then it will be very easy for you to learnthe supreme Buddha-dharma. In such case, bodhicitta andthe stage of a Bodhisattva will naturally be yours. That iscultivation.

I have finished expounding the dharma ofcultivation that benefits living beings. However, thereis a certain type of matter harmful to living beingsthat occurs all the time. I am referring to the matter ofusing my name to harm the interests of living beings. Iwould now like to call attention again to a problemthat is especially important and that everyone shouldtake seriously.

In this world, there currently are some dharmakings, venerable ones, rinpoches, dharma teachers,and even laypersons who claim that they are mytrusted followers. They may claim to represent me inhandling a certain matter. They may claim to convey acertain message from me. Or, they may claim thatwhat they say are my own words. Actually, I havedisciples in exoteric and esoteric Buddhism and ineach of the main sects. No matter what the status ofany greatly virtuous person making such a claim maybe, nobody can represent me. This applies to evenvery small matters!

Only when a person has a special-purposedocument that I gave him or her clearly indicating heor she represents me in handling a certain matter, thatdocument contains my signature and fingerprint, andthat document is accompanied by a correspondingsound recording or videotape can he or she representme in handling the matter specified in that document.Otherwise, no matter how high the status of a dharmaking, venerable one, rinpoche, or dharma teacher maybe, his or her views, discourses, and explanations ofdharma do not represent my views and do not serveas the standard of correct understanding and correctviews. I know that my own oral discourses andwritings are the true dharma without any bias. That isbecause my oral discourses and writings truly benefitand liberate living beings. Furthermore, nobody mayuse any method to make additions, deletions, orrevisions to my writings or discourses on the dharmagiven orally. Anyone who violates what is stated aboveis certainly one with wrong views or one who hasfallen into demonic ways, no matter how high thestatus of that person is.

Thus, the only time someone can represent me iswhen everyone personally sees a document containingmy fingerprint and there is accompanying proof in theform of an integral sound recording or videotape thatcorresponds to the document and in which Ipersonally speak. Otherwise, no matter who theBuddhist disciple may be, including those disciples ofholy virtue who have been at my side for a long periodof time, everything that they think, do, say, or write istheir own conduct and absolutely does not representme!

(The above discourse was translated from Chinese to English.)

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