Opening to Life
The realization that his life would be short had woken him from his half-asleep world...
Preserving the Authenticity of the Dharma
Student – Lama la, in a recent article on the Dharma ending age, you mentioned that the teachings and practices will become diluted or exploited for short-term material gain rather than being used for their intended purpose – to awaken to reality. Could you elaborate on this and share how we can prevent it from happening? Also, should we consider those who promote Dharma in this way as charlatans or just people who lack knowledge? Thank you la.
Master – First of all, we must remember that, as you mentioned, the Buddha Dharma has one aim and one aim only: to awaken us to reality. However, as we practice, accumulating wisdom and merit, our lives transform. We become more generous and aware, while greed and aggression diminish. We find ourselves becoming more peaceful and content. While these qualities are admirable, they are not the ultimate goal of Buddhist practice.
Because these feelings are appealing, however, people naturally seek them out. And where there’s demand, there’s supply — giving rise to courses and apps designed to fulfill this need.
Are the creators of these courses and apps charlatans? Not necessarily. In many cases, the people who develop them are simply misinformed, believing that a peaceful mind and worldly success are the ultimate goals of Buddhist practice. In reality, this approach is akin to using gold leaf as toilet paper — a misplaced and ultimately wasteful endeavor.
That said, it’s important to understand that Buddhism does acknowledge two levels of existence: the ultimate and the relative. In this respect, it is not inherently wrong to use certain Buddhist practices, like samatha or vipassana meditation, for worldly benefits. The problem arises when these outcomes are mistaken for the ultimate goal, as these temporary effects cannot provide the lasting freedom from suffering or sense of dissatisfaction that people truly seek.
This misunderstanding becomes even clearer when we examine some modern misconceptions, such as the phenomenon of Tibetan singing bowls. As Dzongsar Khyentse Rinpoche points out, “You know that this kind of gong does not exist in Tibet? Do you know that? Tibetan [singing] bowl? Healing? It’s a bit like Chinese fortune cookies. Chinese fortune cookies do not exist in China! They only exist in America.” While bowls of this type have historical roots in China, their association with healing practices and sound therapy is a contemporary reinterpretation, influenced by the New Age movement and commercial interests, rather than traditional Tibetan medicine or religious practices.
As we move deeper into the Dharma-ending age, where confusion is widespread and materialism and worldly gain are prioritized, misinterpretations of the Dharma’s goals will only grow. While open opposition to Buddhism is easy to recognize, subtle distortions — whether intentional or unintentional — are much harder to identify and can be even more harmful, like poison mixed into sweetened milk.
We might assume that such issues would be confined to regions outside the traditional areas of Buddhist influence, but this is not the case. Even in Bhutan, many people already mistakenly believe Buddha or Guru Rinpoche to be gods, speak of a soul, pray for deceased loved ones to go to heaven, or, as mentioned, view meditation solely as a way to calm the mind — ideas that are entirely foreign to Buddhist practice. These subtle shifts, if left unaddressed, can lead us further away from the true aim of the Dharma.
Can we prevent this on a large scale? In an era of misinformation, it will be challenging, but we can protect ourselves from being misled by studying the Dharma with authentic masters from genuine lineages. It’s also important to verify the source of information, particularly what we come across on social media or dubious websites.
As the Dharma spreads further in the West, a different style of distortions will inevitably arise as it is filtered through the narrow lens of thought shaped by Abrahamic beliefs, and these distortions will eventually be reflected back to traditional Buddhist countries.
If this continues, we may see a new form of practice emerge — one that, while retaining some core Buddhist ideas, will be stripped of elements that don’t align with Western sensibilities. Practices emerging from such distortions will lack the ability to lead people to awaken to reality and gain liberation from samsara. In essence, they will not be Buddhist.
This does not imply that Dharma must be taught in a traditional way. On the contrary, such an approach would be neither practical nor impactful. To keep the Dharma relevant, embracing innovative teaching methods is essential — not only in the West but also to engage the younger generation throughout Asia.
However, the essence of the teachings, as taught by the Buddha and Guru Rinpoche, cannot be altered. Yet, this is already happening in the West, and it risks diluting the Dharma, which as mentioned, undermines its ability to guide beings toward awakening and liberation.
Despite the misinterpretation of the Dharma, it’s important not to automatically demonize meditation instructors who do not teach the correct view. As mentioned in the opening paragraphs, their intentions may not be to mislead or defraud, and the practices they teach can still offer certain worldly benefits.
In fact, many testimonies show that people, including those with suicidal thoughts, have found help through meditation techniques. However, it’s crucial to distinguish between Buddhism and practices aimed at worldly benefits.
Why is this distinction important? The world we perceive is a distortion, shaped by our karmic influences. For instance, consider a tree. A being with the karma of a human may see it as a beautiful object that provides shade. A bird will likely view it as a home, while a being with the karma of a leopard will primarily think of it as a place to store its prey. Each perception is filtered through the unique karma of the observer.
Similarly, as humans, we see the world through the distortion of collective ignorance. Much like a child at a tshechu/festival, who may be frightened by the “monsters” in the mask dances, we often fail to recognize that what we see is not the full reality, but merely a projection of our limited understanding, which is based on our education, experiences, and culture.
While meditation and mindfulness taught in a modern context may help us become aware of our emotions and reactions, bringing temporary calm and relaxation, the underlying threats still persist. In contrast, the Dharma leads to the unveiling of the truth behind these metaphorical masks. Once we perceive reality as it truly is, the need for calming techniques fades away, as there is nothing left to fear. Do you see the difference?
The Dharma offers a path to clearly perceive reality and attain liberation from samsara, making it far more precious than the entire universe. In contrast, techniques derived from Buddhism may provide temporary peace and mental stability, but these effects are fleeting. They cannot withstand the harshest challenges or survive the inevitable experiences of loss caused by change, sickness, death, and the bardo. They are like a paracetamol taken to ease the pain of a heart attack.
In conclusion, as the exploitation and dilution of the Dharma increase in these times, it is crucial to follow authentic teachers from genuine lineages and carefully verify the sources of Dharma information, especially those shared on social media. Even if distortions are not always intentional or driven by profit, practice tainted by misinformation is, at best, like diluted medicine — no longer able to act as a cure.
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