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LONGCHEN
NYINGTIK
PRACTICE PR ACTICE MANUAL ADVICE ON HOW TO PRACTICE PRA CTICE
by Dzongsar
Jamyang
Khyentse
Rinpoche Based
on
Jamyang
Khyentse
Wangpo’s Short Preliminary
Practice
Edited by Chanel Grubner
© 2004 by Khyentse
Foundation
All rights
reserved.
restricted
Distribution
to
authorised
formally
Nyingtik transmission
of this
text
is
to those who have been practice
Longchen
ngöndro and who have received
to do the practice.
No part
of this
may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, book
without permission Khyentse
Foundation. available
in writing from the This
text
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to be made
A
ACK CK NOWLEDGEMENT
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Longchenpa
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Nyingtik
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................................................... .......... .. .......... ................ ............................... . ..... ........... ............................ Table Of Contents
.
A
ACKNOWLEDGEMENT CKNOWLEDGEMENT FOREWORD OREWORD
II IIII
5
INTRODUCTION NTRODUCTION
Ö 7
G
ASPECTS SPECTS
TO
BEGIN EGIN
B
ÖNDRO NDRO
N
CRUCIAL RUCIAL
A
THE
S
SOME OME
C
6
...................... . . . . ............. The
of the
Structure
Ngöndro. Ngöndro
. . . . . . . . . . . . . . . . . . . . . ......... . . . . . . . ........ .. 8
Distinguishing
the
Theory from
9
9
Instructions Instructions................................ Pith Instructions
the
Pith
Three
to Start the Ngöndro Ngöndro
...................................... ...................... . . . . . . .......... 10 10
of
12 12
The
Theory
Visualisation Visualisation
The
Three
Wholesomeness
’s ’s
13 13
. . . . . . . . . . .. . . . . .. . . . . . . .. . . . . . . . ... . .............. .. .. .............................. .. .. .. ..................... .. . . . . . . . . . . . . . ........ . P
S
THE HE SPECIAL PECIAL PRELIMINARIES RELIMINARIES
.....15 15
R
R EFUGE
17 17
Differing Levels of Fear................................ Fear
1 1
7
............... . . . . . . . . . . .. . . . . .. . . . . . . . . .. . . . . . ... . . ................ ....... .. . . . . . . . . . . . . .. . . ........ ................. .......... ............. . . . . . . ....... . . . . . . . . . . . . . . . . . . . . . . . . . . . ................. .. .. ........... .. .. ...................................... .... . . . . . . . . . . . . . . . . . . . . . . . . .......................................... .....................................
Without
Knowing
the Essential
Theory, Refuge
Knowing
the
Dirt
Is
18 18
Theistic.............................. Theistic Is
Washable Washable
18 18
the
Separating
Pith
Instructions
from
Theory................................ ............19 Theory 19 Theory
of Why
the
Is
Guru
the
The
So
19 19
Important................................ Important Instructions
Prostrations
for
and
Why
2 21 1
Count. Count
Inseparability
with
the
Object
2 22 2
of Refuge. Refuge
An
We
Example Exampl e
Practice
Session
of the
Refuge................................ ....................23 Refuge 23 23
Space Dissolving
Like
into Space Space
Á
...23 23 The Concept of ÁÏkinÓ ÏkinÓ ÏkinÓ
25 25 Different
Terms
to Describe
the Buddha
Nature Nature................................ .............25 25 The Eight
Worldly
Dharmas Dharmas
2 5 25
Translating
the
Dharma......... Dharma
2 26 6
. . . . . . . . . . . . . . . . . . . . ... . . . . . . . . . . . . . . . . ................................... .................................... . .............................. . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .. .... . . . . . . . . . . .............. . . . . . . . . . . . .... ............... .. .. .. .. ........................... . . . . ............... .. .. ............................. .. . . Bringing Forth
the Inspiration............................ Inspiration
.......28 28
of Individual
The
Value
Practice Practice.
göndros ndros
of the
g
N
2 28 8
Tradition. Tradition
Same
2 29 9
Practice for
the
of Enlightenment. Enlightenment
Sake
3 30 0
Take
the
Highest
BODHICITTA ODHICITTA: ODHICITTA : :
B
ONE
View
OF
While
Applying
THE MAIN FOUNDATIONS FOUN DATIONS. DATIONS
..........................34 34 Having 34
Complete
Picture
3 4 Two Aspects 34
Bodhicitta:
a
of Bodhicitta Bodhicitta
Aspiring
of Relative
and Entering Entering
36 36
Bringing
the
Different
Aspects
of Bodhicitta
The Highest
Together................................ ....37 Together 37 Gift Gift
.......................37 37 The Bodhisattva 37
Concept Concept..........
3 8 38
The
View
or
the Action,
Which
. . . . . . . . . . . . . .. . . . . . . . . .. . .. . . . . . . . . ..... .. .. ............... .. .............. ...... ................... ...... .. .. .......................... ............................ ............................. .............................. .. .. .. .................. ................. ....... ................................ ......................... ................ ........ Is
Higher?................................ ......................39 39 Higher? 39
Methods
Aspiration
of Generating
Bodhicitta................................ .................40 Bodhicitta 40 40
The
Four Immeasurables Immeasurables
...............40 40 40 An Antidote to the Ego Ego
41 Just 41
Do
It
and
You
Will
the
Get
4 1 41
Gist of It It
Your
Imagination
Itself Is
a
Visualisation. Visualisation
42 42
Some
Rules
of Visualisation Visualisation
42 The Benefit of Uncertainty............................... 42 Uncertainty .............44 44 44
Opposed
Admitting
as
to Pretending Pretending
4 4 44
Problems
Are
Also
Compounded
4 5 45
Phenomena Phenomena Bodhisattva
’s
Determination:
Never
Up................................ ..............45 45 Up
Giving
Dedications
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .............................. ..... . . . . . . . . . . . . ... . . . . . . . . . ................... . . . . .. . . . ....... .................... .. ....... .. ..... . ..................... ................ ......... ................ ...... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .................... ..... ........... .. . . . . . . ........... Can Be Done at Anytime. Anytime
.......................47 47 A Sign of the Dharma 47
Entering
4 7 47
Our Minds. Minds MahÏsukha:
a
Result of Renunciation
Mind Mind
...................48 48 Our Karma Makes 48
Us
Interpret.. Interpret
4 48 8
The
Method
VajrayÏna
of Taming
5 50 0
the Mind Mind
No Place to Live..................... Live
Giving Attachment
...............................51 51 Pure Perception:
Thorn
to
a
Remove
a
Thorn Thorn
................52 52 52
Not
Becoming
a
Victim
of
Your
Own
..........53 53
Compassion Compassion
VAJRASATTVA AJRASATTVA AJRASATTVA.
.........54 54
Understanding
the
Dharma from
5 4 54
All Angles Angles
Renunciation Renunciat ion Mind: Knowing
It Is
a
Dream Dream
.. . . . . . . . . .. ....... . ... ................ ........ ....... ................................... . . . . . . . . ... . . .. . . . . . . . . . . . . . . . . . . . . . . . . . ...... . . . . . . . . . . . . . . . . . . . . . . . . . . ......... . . . . . . . ...... ................ .......... . . . . . . . . . . . . . .. . . . . . . . . . .. . . . Cleansing
This
and Mind................................ ..............56 Mind 56 56
Think
...................55 55 55
Vessel: Body,
of Vajrasattva
Speech
as a
Practice
Nature............. 57 Nature .............57
Buddha
of Uncovering
a
Guru:
the
Reflection
of Devotion
5 57 7
and Merit Merit
Aspirations
Different
but One Essence Essence
...........................58 58 58
Unity of Wisdom
........58 58
Vajrasattva:
the
and Compassion Compassion
Bodily Defilements:
Obscuration
of NÏÐÓ................................ .......................59 59 NÏÐÓ 59
ii
Being Be ing
Creative
and
Flexible
with
5 59 9
Visualisation. Visualisation
Defilements:
Speech
Obscuration
....................60 60 60
of PrÏÚa PrÏÚa
Mind
the
Defilements:
Obscuration
of Bindu Bin du du
61 61
Talking alking
about
.......... ................................... .................. ... . . . . . . . . . . . . .. .. .. ...... .. .......................... .. .. .. .. .. .. .. .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ............................ . . . . . . . . . . .. . . . . .. . . . . . . . . .. . . . . . ... . ................. ................... ......... the he
Fourth
and
Defilement
Dissolving
General................... General ...................62 62 62
in
Defilements
Vajrasattva:
Watching
6 62 2
the Inseparability Inseparability
Vajrasattva
Related Questions Questions
.......63 63
Exposing
Deeds
of the Past, Present
and Future Future
Dissolving
............64 64 64
Pride
and Jealousy Jealousy
.......65 65
–
No Place to Hide –
a
Big Relief....... Relief
65 65
Some
Aspects
of PrÏÚa,
NÏÐÓ,
6 66 6
and Bindu Bindu Entering
VajrayÏna
Insertions
Are
Completely Completely
66 66
of Respect
Printed
Separately,
to the Original Author 67 Author .......67
Outline of the Ngöndro Practice Practice
...............................67 67 67
OFFERING FFERING
O
A
M M M AÇÁALA ÇÁ ÇÁ ALA
Out
An
...................................... .. .. .. .................
.. .. .. .. .. .. .. .. .. .. .............................. . . . . . . . . . . . . . . . .. . . . . . . ... .. .. .. ............. .. .......... . . . . . ............. ........................... .. ........ .. .. .. ............................... ... ... ... ... ............................ . . . . . . . . . . . . . . . . . . . . . . . . ... . . . . . . . . . .. .. .. .. .. .. .. .. .. .. ....................... . . . . . . . ............... ......................... 69 69
Merit Is
an
Ability................................ Ability
..........................69 69 69
Obstacles
as a
Good Sign Sign
..............70 70 70
The Meaning of ‘MaÚÐala
Offering ’ ’
with the Offering Offeri ng Substance. Substance
7 70 0 Being Creative
71 71
71 71 Why
72 72
MaÚÐala
in Retreats................................ Retreats
Offering
Doing
Things
We
with
and
Count................... Count
without
a
72 72
Purpose................................ Purpose
to
How
Do
the
MaÚÐala
Practice Practice
73 73
–
–
a
Meru, the Planets, the Sun and the Moon
Concept
How to
of the Universe
7 5 Some Advice 75
.
Mount
on
Treat Texts Texts
76 76
Talking about Resistance
and Habit. Habit
76 76
Offer
Is
Also
Your Perception Perception
Everything
You
À
................... ..... .............. ................... .. .. ................ .. .. .. .................. .................. ...... ............................. . . . . . . . . . . . . . . . . . . . . . .. .. .. .. .. .. .. .. .. .. .. .. . . . . . . . . . . . . . . . . . . . . . . . ......... . . . . . . . . . . . . . . . ...................................... . . . . . . . . . . . . . . . . . .. a
Higher Attitude........................... Attitude
..........78 78
LI LI
PRACTICE RACTICE
.
À 79 79 Conquering
The
the Four MÏras MÏras
..........80 80
Offering
a
Feast:
Wish -Fulfilling
-
K
KUS US
Aiming for
P
77 77
8 81 1
Nectar Nectar
Sett ling the the Score Score and and Clearing Clearing Karmic Karmic Debts Debts. Settling Debts
................81 81
The Host,
the
Guests and the Feast Become Inseparable Inseparable
on
KusÏli
Practic
e..
e
.....................82 82 82 Clarification
.....82 82
iii
Y
GURU OGA URU YOGA
84 84
Taking
Well -Crafted
-
as
the Guru Not Only
Path Path
Teacher
....84 84
Samsaric
but
Dislocating
as
the
This
. . . . . . . . . . . . . . . . . . . . . . ..... .. ........... ................ .................. . . .. . . . . ........ .............. ........ .................... .. . . . . . . ....... ............... . . . . . . . . .......... ........................ .. .. .. ................... . . . . . . . . . . . ... . . . . . . . . . . . ...................... . . . . . . .......... . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . .. .. .. .. .. .. .. .. . . . . . . . . . . . . . Life................................ ..................84 84 Life 84
Rinpoche
Patrül
and Nyoshül Lungtok Lungtok
...........................85 85 85
The Experience
of Great
Spontaneity Spontaneity
8 85 5
Methods
VajrayÏna
Are
so
Fitting for This Era Era
..............86 86 ‘Rest in the Nature
of the
Mind
8 87 7
’ ’
Two
Ways
of Recognising
the
Mind. Mind
88 88
Two
Ways
of Accumulating
.
Merit. Merit
88 Outer, Inner and Secret Guru........................... 88 Guru
.........89 89 The Outer Guru
as
a
Bridge. Bridge
89 Our Feeling Uncomfortable 89
with
Being................................ ....90 Being 90
Great Display
a
Too Perfect
A
Master’s Ma ster’s
of Compassion.. Compassion
.......................91 91
Lineage
as a
Staircase Staircase
The
Guru
............. .. .............. ...... . . . . . . . . . . . . . . . . . . . .................... ..... ...................................... ..................................... . . . . . . ................ .. .. .. .. .. .. .. .. .. . . . . . . . . . . . . . . . . . . . .. .. .. .. .. .. ........ . . . . . . . . . . . ......... . . .. .. .. .. .. .. . . . . . . ............................. .. ......... ...................................... .................. . ...91 91
Fabrication
Somewhere
Between
and Not Faking It It
9 91 1 Dualistic
Perception
Is
a
Construction
.....92 92
of Our Minds Minds Devotion
As
Trust
in
Cause,
9 92 2
Effect Effect
Everything
93 93
and
Condition
Guru
Is
Emptiness..... Emptiness
Yoga
Related
Questions Questions
9 4 94
Examining
Both the Guru and Our Own Agenda Agenda
............95 95
Examining
the
Path Path
....................96 96 96 Genuine Humility Humility
..........................96 96 96
Wanderer’s
97 97
Guru
A
Attitude Attitude
Yoga
Visualisation.... Visualisation
98 98 Guru Yoga: the Most Essential
Practice
Tantra................................ ....99 Tantra 99
The Secret and
in the
. . . . . . . . . . . ..................................... .. .... . . . . ...................................... . . . . . . . . . . . . . . . . . . ................ . . . . . . . . ..... . . . . . . . . . . . . . . . .. . . . . . . .... ..................... . . . . . . ...... .. ........ . . . . . . . . . . . . . .. . . . .. . . . . . .. . . . . . . . . . . . . . . .. . . . .. . . . . . . .. . . ...................................... ... the Inner
Guru Guru................................
Going
The
102
or
Sooner
.....100 100
Later,
This
‘Patch’ Is
to Fall Off................................ Off
Experience
Giving
Our
‘Nyam
of
Buddha
102 102
’ ’..
Nature
a
to
Chance
1 103 03 Mingling
Manifest Manifest
Your Mind with the Guru ’s Mind. Mind
...................103 103
Expecting
Praying
104 104
104
How
Being Patient and Not
the Result................................ Result
Do
We
to
Take
the
Guru........... Guru
the Guru
as
the
Path? Path?
106 106
Emptiness:
the
Example
of the
Mirage Mirage
106
Persevering
with
One
Path Path
107
iv
FOUR MPOWERMENTS OUR EMPOWERMENTS
E
THE
F
A
ABISHEKA BISHEKA &
. . . . . . . . . . . . . . . . . . . . . . .. .. .. .. .. .. .. .. . . ...................... . . . . . . .......... . . . . . . ... ..... ... . . . . . . . . ...................... . . . . . . ...... .. .. ........ ......... . . . . . . . . ....... ...................... ................ ....... .. . . . . . . . . . .. . . . . . . . . . . . . .. . . .. . ................ ...... ...... ...............................108 108
1 1 08
YOGA OGA
Y
GURU URU
THE
G
IN
Devotion
Generated
......108 108
Enlightenment Enlightenment Meaning
of Seeking
Out
The
of Abisheka. Abisheka
109 Using Water 109
as a
Tantric Substance............... Substance
110
-
‘Twenty -five
of the
Child
Entering
...........111 111 the
‘Initiation
MaÚÐala
-
of the
’ ’
The
.............112 112
Self -initiation
the
Coming from
Substances
Cow’................................ Cow’
Guru
113 113
Yoga................................ Yoga Opening Open ing the Door
of the Developing
113
Initiation
Opens
the
Meditation............ Meditation ............114 114
Completion
Door
Meditation Meditation
The
of the
Second
Completion
Developing
and
...................ö............ .. ........... .................... .... ......... .......... ........ . . . . . . . . . . . . . . . . . . . . . . . . . . .... .. .. ............... ................ ..... ..................... . . . . . . . . . . . . . . . . . ..... .. . . . . . . . . ...................... . . . . . . .......... ....................... . . . . . . . . . . .. . . . . .. . . . . . . .. . . . . . . . . . . . . . . Stages Stages
ö
114 Opening the Door for Trekch
114 114
Initiation
Dispels Disp els
any
The
Remaining
of Defilement............. 115 Defilement 115 Clarification
Fourth
Residue
on
Points
of Practice. Practice
115
Explaining
the Four KÏyas KÏyas
..........116 116
Tsok
as
Offering
a
Doing
Ngöndro
1 118
Practitioner Practitioner
General
Questions
to
Relating
122 122
Ngöndro................................ Ngöndro
Samaya
124 124
Vajra
Is
a
Like
Hell:
a
Fencing..... Fencing
Symbolic
Term for
Vision................................ ............126 Vision 126
L
D
PRACTICE RACTICE IN DAILY AILY LIFE IFE
Impure
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . .. . . .. . . . . .. . . . . . . . . . ................ ........
128 128
MEAN M MM EAN SITTING ITTING S
N
N
D
P
PRACTICE RACTICE DOES OES NOT OT NECESSARILY ECESSARILY
..................129 129
to
How
Let
the
Dharma
Penetrate Penetrate.........
129 129
What
It It
Means
to
Dharma
Say:
............................................ .. . . . .......... ............................................ .. . . . .......... Bearing
Fruit................................ Fruit
Dharma
Attitudes:
‘the Genuine
‘a
Race
Against
130 130
Time ’ and
Heart of Sadness’
132 Complaints
Show S how Our Lack of Understanding
of Cause, Condition and Effect
................ ... ................ Is No Therapy
-
-
132 Dharma
Dharma
Stirs Up
Your Life................................ ....133 Life 133 Ultimate
Craziness: C raziness:
Going
Beyond
Conceptions............................... Conceptions ...............................133 133
Remember
the
Three
The All Always
Wholesomeness
’s ’s
................ ....... . . . . . . . . . . . . .. . . . . . . . . . .. . . . .. .. . . . . . . . . . . . . . . . ... . . . . . . .. . . . . . . . ... ................ ...... ............. . . ... . . .. ......... ................ ....... .. ..... .. ..... .. ... . . . . . . . . . . ............134 134
Abandoning,
Transforming
and
Knowing................................ Knowing
135 The ÌrÏvakayÏna Impermanence
The
Method:
and
the
MahÏyÏna:
Meditation
upon
135
Ugliness..... Ugliness
Aspiration Aspiration
136
The
Not
VajrayÏna:
Fabricating,
Just
Watching................................ ...........137 Watching 137
v
Practicing
All
Three
Points
Together Together
138
Further
Kongtrul
Karmic
Pith Pi th
Instructions
of Jamgön
Rinpoche............................... Rinpoche
Connection
to
a
Particular
138 138
Practice Practice
...................... . . . . . . .......... ................140 140
140
Group
Practice
should
Dream
inspire
Yoga Yoga
Individual
. . . . . . . . . . . . . . . . ... . . . . . . . . . . . . . ........ ......... .. ...... ...................... . . . . . . .......... ................ ...... .. . . . . . . . . . . .. . . . ......... . .. ................ ......... 141 141
Practice................................ Practice
Is Not
Communicating
a
Life and Death
...........141 141
The
Matter Matter Two
Obscurations Obscurations
142 Ego Is Like
a
Cat and Our Insecurity
Is the
Tail................................ ...........143 Tail 143 Chandrakirti
’s
Seven
Chariots
Method Method
143 Various
Questions
on
Practice
in
Daily
Life................................ .................144 Life 144
............................................ .. ..... ........... ...................... . ...................... ‘
T
K
KNOWING NOWING THIS HIS
:
:A
DOORWAY DOORWAY
TO
À
VIPASHYAN IPASHYAN
V
AND
UNFABRICATED NFABRICATED’ NFABRICATED ’ STATE S TATE
U
S
SHAMATHA HAMATHA
149 149
The
149 149
Eye
and
Tögal............. Tögal
...................... . ...... . . . . .......... The
Four
’s ’s
Mindfulness
................... . . . . . . . . . . . . . .. . . . .. . . . . . .. . ................. . ................................ ................ ....... ... .................................................. .. .............................. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..................... ...... 150 150
an
Triggers
VipashyanÏ
Understanding
of Emptiness................................ Emptiness ...151 151
a
Itself Is
Mindfulness
Discipline Discipline
Strong
......................151 151 Appendix
I:
The
Abbreviated
Practice
Preliminaries................................ Preliminaries
II: An II:
Outline
of the
1 153 53 Appendix
of the
ö
ndro Ng öndro ndro
154 154
Appendix
III: III: Diagram
of the
Seven
Appendix
Point
155 155
MaÚÐala MaÚÐala
IV: IV: Diagram
of the 37 Point
MaÚÐala MaÚÐala
NDEX........... 156 156 INDEX NDEX
157 157 Endnotes Endnotes................................
............162 162
vi
Foreword
This
small,
product
of
the
But somehow,
collection
the
discussions
was
is
case,
lot
this
blabbering
the
gathering
contained
within
in
reality
of
the
place
these
beginning
to beings
happen
to
like
be,
and
of 2001.
confused
beings
like
text
receive
this
source of be a cause The
merit
benefit,
Likewise,
doubt
myself,
aspired
ShÏntideva
himself.
no
pages
ensuing
that through the writing of that text, benefit brought
there
who
then
the
for
the
of
great
the
BodhicharyÏvatÏra,
blabbering.
a sizeable me, they happen as a teaching.
mainly Silz, Germany, during August
At
the
debt that
beings have with
interpreted
Whatever
a
of
due to the karmic
number of sentient
to have
book
insignificant
by
if
are,
be
there
many
encountering
I will take
for myself. Eventually
might
may
this
as a
this also
of merit for others.
physical
existence
of
this
text
is
mainly
due
Grubner. Of
is not meant thus, there and
to the
relentless
course, to be a
readers
may
wording.
of intellectual
with
good
be
While
work
of Chanel
must take notice that this
complete
and
work
finished
many mistakes one should not
both
and
in meaning
hoist the banner
pride and jump to critical conclusions,
motivation
buddhadharma,
hard
any
and
intention
comments
are
to
help
very
the
much
welcome.
Dzongsar
J. Khyentse Rinpoche
Introduction
First
and foremost,
Khyentse
Rinpoche
contemplate deeply. been
these precious,
am
I
to muddle
can compare
entirely and
to being handed
it
teachings
profound
through
Dzongsar
to study and
for the opportunity
Personally,
able
like to thank
I would
more
grateful
to
edit
book.
this
this
have
beautifully
I
cut
diamond
and being asked to polish it. To begin with,
it turned
out to be much like creating smudges
diamond, smudges
a
simply
more were. But
and
the
there
diamond.
This
teaching
preliminary
practices
is
essentially
given
text
during
an
commentary in
along by “The
on
based
of the Longchen from
eight-day
in Tibetan,
translation,
is
derived
Khyentse
of
practice
found
on a away, the more thankfully, a diamond is
I rubbed
transcripts
retreat
Wangpo’s phonetic with
Dilgo
Tibetan
associated
Path
short
Nyingtik of
The
preliminary and
English
liturgies
Rinpoche
to
and
teachings
in Germany. short
Khyentse
Excellent
the
may
and be
Enlightenment”
(translated
by
published
the
by
important
text
on
commentary
Ngöndro: the
as
known
by
published In
the
process
of
book
form,
into
attempt
has been
Rinpoche’s
unique
communicating. undergone
To the
reorganized, regrouped
important
as
Group,
same
changes
enhance
the
as
to
detract
not
made
both
in
overall
flow
questions
in
the
been
electronic highlight
points
rather
than
been
On
which
of
the
for
have
version
some
and
somewhat
sections.
themselves,
to
aim
have
wording
and
heading
from of
time, the contents
has
particular
possible,
manner
and
sequence many of the
headings
retreat
these
much
original
into the
hyperlinked document,
Teacher’
Perfect
Translation
bringing
style
At the
various
structure.
whole,
also
in 1994).
teachings
reader,
Nyingtik
Shelung’,
My
of
Padmakara
other
Rinpoche’s
Longchen
Lama’i
Group,
One
Patrul
the
Words
the
1996). is
‘Kunzang
‘The
(translated
Translation
Lion,
Snow
companion
classic
the
Padmakara
of
the
the
are this
more
categorize
to
according
subject.
practice,
have
Rinpoche
so
not
discussions,
directly
been
students
those
that
and
broader
to
related
largely
has expressed
provide
Also,
this
omitted
since
purpose a
the main
practitioners
is to
with
kind
of manual for ngöndro practice.
Throughout of
diacritical
text
the
and
Sanskrit
marks
added.
terms into
transliterated
there
is
regular
usage
mostly
with
terms,
Tibetan
Rather
than
most
italics,
make
all
the
less
of
common
terms
terms
as duÒkha and ÐÏkinÓ are in italics, the more frequently cited Sanskrit and
have
been
whereas Tibetan
terms
as
such
haven't been italicized For
confusion,
this
project,
‘nirmÏÚakÏya’
For
instance,
is
likely
compilation
comments
much appreciated.
and ‘ngöndro’
have personal
inconsistencies
regret
and
there
nor
and
any errors or
responsibility
Since
italicized.
such
is
that
I take
to
owing
room meant
and suggestions
for
names. my
sole
own
improvement.
to be
an
ongoing
will certainly
be
Acknowledgements
A
special
and
edited
provided
stages.
contributed
and
several
was
to all who to
are many numerous ways; Derek, least,
thank
but
Kelly,
Cynthia,
who
has
and
early
who
suggested
in their
current
for
who
all
Steve,
Daniel
the
his
have
also
crucial
transcribed
kindly
transcribed
transcripts
in particular,
Claudia,
Douglas,
and the drawings
Arne,
others
who
in those
Doris
to the headings
also,
especially
to
the
of
also
There
like
Wolter
support
invaluable It
Thanks
to Doris
thanks
and mode.
teachings,
thoroughness.
contributed
the editor Suzanne,
and
last
provided
the
in
would Maree,
but
not
artwork
of the maÚÐalas.
Chanel Grubner, editor
BEGIN EGIN
B
A
TO
THE
ÖNDRO NDRO
Ö
G
N
C
SOME OME CRUCIAL RUCIAL ASPECTS SPECTS
s we us
A A A
aim to liberate
delusion,
enlightenment.
released
And
it
that
is
what
we speak of we are not only delusion,
so
that
in using
this
delusion,
it
teachings
of
we
call
when
from temporal
does
delusion
Now
and
liberation,
very root of again occur. only
all know, the Buddha’s
from all kinds
refer
to
also includes
some
but
trying to be
also
delusion
term of
never
‘delusion’
the
the subtlest
from the
will
of
not
more
gross delusion, as
of the aspects we consider to be path, or that we treasure as wisdom, or some of the things we think of as virtuous are eventually the very
well. Some
things that also need to be purified.
To enable delusion, methods.
the
us to Buddha
release taught
ourselves
Traditionally, the teachings
than 84,000
methods.
from all the
numerous speak
different of
more
Each is intended to meet
the
needs
kinds
of different
varying
kinds
sentient
of
motivation
of
beings,
and
with
determination.
are those who are determined to completely renounce them selves from saÙsÏra and that is their There
main
aim.
whole
àrÏvaka
types kind
of of
resolve the
Because
words,
the
generally whether
sake
And
beings
of escaping
beings,
1
Not
only
not
is
the
all
Buddha
as
do
they
sentient
beings.
is also
the
mahÏyÏna.
For
but these
vehicle,
In either
the lesser
In
escape
to
greater
the
the
nirvÏÚa.
not only for oneself
or
the
have
there
in
determination
taught
it is the greater
of the methods,
taught
are certain an even greater
dwelling
of extremes
known
have
from saÙsÏra but of
there
of
Buddha
then, there
who
determination.
from all kinds for
vehicle.
sentient
determination
other
of this, the
case,
vehicle, each
and both these paths liberate
us
from
delusion. Escape difficult,
habitual
over
or
from
delusion
is
our many strong habits. These something we have developed lifetimes, over so many years. So one
because
patterns
countless
liberation of
are
say
could method
that
the
of peeling
patterns.
as
It is
skin and through
buddhadharma back
the layers
though
our
the
study
we
discover
an
is
yet
another
tendency
to get stuck
thinking
that
immediately stubborn
it
and
then
we
we
begin to
we
with the inner
must
be
comprehend
the that
of it as
and subtle delusion.
is
For this,
that
off that
have
layer
fruit.
this
layer
realise
peel
because
difficult
are a
one
inner skin, and think
skin,
layer. But this is quite
we
peel off
the real fruit. Soon enough, however, it
habitual
patterns
and practice
we
systematic
of these
habitual
peel off this skin. Each time of skin
a
is
the
of skin,
not
We
do
but
a more
we
need mind
training. Both in the mahÏyÏna there Within
is
a the
structure
complete àrÏvaka
mind is based
on
disciplining
This
vinaya
structure, from and
life physically.
mind training
the body,
accomplished
basically
of
one’s
tradition,
mind.
robes,
is
and in the àrÏvakayÏna,
shaving
In the mahÏyÏna,
of
speech,
through
the
the head,
renouncing
training.
the
the and
whole
wearing worldly
we try to tame or
our
train
Besides
we
mind,
with
contemplating
try
also
to train
general
situation
and
sentient
beings.
In
compassion mind
This path.
the other
generate
and
so as to
even more vigorous methods. on renouncing worldly life, our minds to understand the
enlighten
practice
stages
the
of
we
words
so-called
all sentient
falls
Again, because
varying
other
practise
bodhicitta
beings.
within the
of differing
mahÏyÏna
determination,
are found: there is the mahÏyÏna that teaches the cause as the path, and the mahÏyÏna that practices the result as the path. With this ngöndro you are practicing within the second category, which is to take the result as the path. This is also known as the vajrayÏna path. On this path, we train our mind not only through the renunciation two
categories
of
methods
of worldly
life, and
bodhicitta,
but also,
by
generating
we try
compassion
and
Some Crucial Aspects to Begin the Ngöndro
to
our
train
experiences
mind
into there
vajrayÏna;
of this difference
pure a
is
samsaric what
world
they
following
is
call
way
from.
instead
“Truth
rid of and
the
trying
compassion
we try to
phenomena
is
also
along.
is what
Unfortunately
lot of people.
the meaning
thought
to
escape,
and
is
So
in
world
something
attitude.
In
the
aim
is
In
Literally
to the
the reality – impure
term ‘ngöndro’
has
translated, it actually
of ‘preliminary
to the
to be imperfect,
pure and has been pure we try to contemplate. the
this
this
the
bodhicitta.
understand
see
and
conclusion,
àrÏvaka
vajrayÏna,
a
because
Suffering.”
That
is
is to
impure, of
logical
2
to be gotten
of
it
the
at the world is
attitude
something
the
practice
This
about
of looking
saÙsÏra is also
mahÏyÏna,
but
as
to its
this
something
escape
specialness
A prÏtimokßa
different.
impure
transforming
in attitude.
The vajrayÏna quite
by
vision. That is the forte of
all
misled holds
practice.’ So somehow,
we
have developed
or
important”
think
“it is not the main practice.”
that
it is something
do ‘the
real thing’
because
as your
that
apart
will
not
vajrayÏna.
have
preliminary
or ‘the study
I
mainly
way. Anyhow, as
practice the
of
in the
my
it
I
go
tips
and
side,
I’d
like
As
for
the visualisations
you can
great commentaries,
prostrations
through
rather
details,
Perfect
receive
also
is sad realise
you
in
the
in the past,
as a
ngöndro
does
ngöndro,
points.
technical
only but
That will
it
tend
to
is
sort
of
that
technical
crucial
the
identified
We
practice,
why
as
actually
distinctive
understand
practitioners,
structured
you
ngöndro
more
not
practice;
encourage
main course.’
whole
can
you
before
deepens,
anything
Still,
the lamas
‘required’
the
from find
not
the idea, “It is something
Teacher.”
from
than
to
going
such
find
as
Alternatively,
other
the
much
into
convey more
always
students
and things like that.
explain
and
of
the
other
instructions
the “Words
of
you can even on how to do
of the Ng öndro ndro
ö
The Structure
There
is
then
refuge,
following
on
vajrayÏna
practices.
you
bodhicitta
from the
and
the three exclusive
is the first
Refuge
wrong
preliminary.
path to the right
a prÏtimokßa we have the greater path and the lesser path, although of course, both are right path. In order to encourage practitioners to practice the greater path we have path,
and
practice.
in this
Then
bodhicitta,
entire such
are
which
maÚÐala
as a support dismantle
path.
traditions, There
vajrayÏna.
the
is
this
profound
Vajrasattva,
actually
right
path,
the
embodiment
And
when
we are
then
offering
of
maÚÐala
methods
mantra,
where Then
yoga.
offering
the
of
the
recitation
we use
substance
finally,
of delusion,
guru
talking
which
and
mantra
is the Vajrasattva
cocoon
using
and
the
of
in the àrÏvakayÏna
to practice.
path
is
substance
not found
methods
it
the
visualisation,
mahÏyÏna
and
within
mahÏyÏna
as
way,
is
are
from this, there
diverts
Refuge
there
we
to
have the most
So
and
in order
these
three,
guru yoga
are
to
essential
are
vehicles
a
the
contained
prÏtimokßa
Ngöndro
Rinpoche
more
much because
great
as a
it is
a
masters
as
and Dudjom
my own
were
Dilgo practice
a
a
we
Nyingtik
main
than
three
surely,
find
such
of the
Khyentse this to be think
if
prerequisite
great
masters
a great master as
would
Ngöndro, but I
8
some
would
or
preliminary,
practice,
Dilgo
I know
One
not
As Patrül ngöndro is
main
Being with
Rinpoche,
Rinpoche
kindergarten
ways,
the
as
mahÏyÏna
practice.
His Holiness
would
ngöndro;
Khyentse
a
different
experience.
only then
practicing
practice.
not
is
foundation.”
such
true from
practice,
vajrayÏna
important
Rinpoche
this
as a
many
said, “In
all
bodhicitta
practice
– it is actually
practice
Thus,
within the ngöndro: refuge
practice,
and the rest
practice
path.
vajrayÏna
not
need
to
Some Crucial Aspects to Begin the Ngöndro
seen this
have
the end
my own eyes; even
with
of their
lives,
I found
towards
them practising
ngöndro. This alone should indicate why ngöndro
so necessary.
practice is
Distinguishing
the Theory from the Pith Pith
Instructions
In the study
and the practice
have noticed There
is
the fact that
we
what
refer
which in the mahÏyÏna
are
also
the
KÏlachakra,
we
also
there
pith
we
vajrayÏna
is quite
a
It
is
tend to find two terms.
as
each other quite
‘the
or
is sâtra
actual
or
theory,’
and there
shÏstra Similarly
texts
tantric
Hevajra
same a lot.
strange,
between
in
as
such
and
call pith instructions.
big difference
pith instructions, at the complement
we
ChakrasaÙvara
we
you may
to
instructions.
have
have what
of Buddhism,
the the then,
While
theory
and
time, they also have to
but
I have
noticed
that
both in the East
and in the West, when studying the
people tend to fall too much
mahÏyÏna,
side. Many people theory
and
This
texts
as
such
more
many
the
a
of
and
the
Especially of the
you
something The
manual
that
something last
are
tantric
you
texts
In the
the
pith
forgotten
tantra.
the
of
the
number
value
are
vajrayÏna,
Yet
equally
want to
seriously
or
comes can
This and
between
the
theory
straightforward.
to
learning
page.
a great
instructions
you
if
is
pursue this
is
should really keep in mind.
instructions of
which
any case.
to
study
mahÏyÏna
pith
madhyamika
have completely
pith
distinctions
analogy
in
the
around. Ihave been to
seem
who
and yet they
the
pith
way
on
mahÏyÏna
with
pith instruction
pertinent. path
the
happens
texts, and the
theory
the theory
BodhicharyÏvatÏra,
students
the tantric
on
emphasis
centers, and have met
dharma
dharma
instructions,
the
even
it is the other
vajrayÏna,
of
about
forget
instructions.
maybe
seem to put more
drive, with
read
manual that
the
from
is is
there
car, the
To is
a
and
the
use
the
driving
which
is
to
the
first
synonymous with the what we call theory.
That
part
is
very
important.
very
logical,
and
rational.
instructions,
are
these
quite
text
the
So
itself
is
as
for
the
flexible,
and
at times,
But
pith
quite dramatic and outrageous.
learn
of
to
how
paranoia
or person
properly, Each
distinctive Now
of
drive,
and
some
Perhaps
are
there
Suppose
with
are has
kind
or
her
the
text
itself,
for
that
matter, it is the
different
their
kind
own
manual
kinds
abilities. right
unique
someone
same car.
to
foot
irregularity.
of
and mental
teaching
the driving
wanting
physical
use
to
other
physical
when
with
different
unable
his
of
course,
each
some
have
people
fifty
and
condition.
to drive,
is standard,
and
So I would
give
you the same materials. Some of the instructions such as ‘if you steer to the right, the car goes to the right’ are also standard. For the non-standard instructions, it all depends individually, on things like how much time you have. Some of you may not care how fast you learn. Others may really want to learn intensively, Sometimes
within three days for instance. I might
have
to teach
something
appears to have absolutely nothing to do with the text. Imight say, “Drink a cup of coffee first, before you drive.” The context could simply be that you have not woken up properly yet. The text will never say, “You have to drink a cup of coffee before driving.” That is only my own judgment: This student needs to wake up a little so they should first drink a cup of coffee. This is what we call pith instructions. They are very versatile, colourful, unorthodox, and sometimes not so logical, just like when the Zen masters say, “What is the sound of one hand clapping?” It is a question that seems completely ridiculous, but depending on when, where and with whom you are using such a method, that
it works, individually.
category
Which fall
Is
into?
Maybe
for
it
some
it is actually
theory of
mainly
you
does
or
the is
it will
it
ngöndro
come as a
pith instructions.
For instance, both the whole
and the
9
teaching
pith instructions?
practice
surprise
but
It is not theory. of prostrations
Some Crucial Aspects to Begin the Ngöndro
are
maÚÐala
offering
to know
the theory
something similar least, and
like
kind have
study
practice.
of
the
By
or It
to do
is please,
day such
know
at
you can go such a
and
texts
tantric
will then
or a
Tantra”
saying
one
that
have
learning
even more
is of
like
why
car
in the
cautious
about.
“Exercise
remember
importance
the
prostration
manual
Don’t
to be alert.”
when
spelled
you
sure
effect, ‘be
must be some you need to be first page it says:
the drink
and
That
people
drive,
and
is like that; it is
out. You simply
careful’
interpretation. Different
learn
example
there
The theory
drive.
we
our
what
of
on
Probably
caution.
not completely
that
the theory. To return to
to drive, I am
mention
In
I’m
to study
have
does not work.
of learning
say.
you you
how to interpret
careful
the “Guhyagarbha
you want
If
you
this,
text. What aspiration
why
Guhyagarbha,
works
pith instructions. behind
to be
have
is all the theory
can
open to a
of
is
lot
need to be careful
in
ways. With this in mind, you will relate to why doing one-hundred-thousand prostrations works for some, and yet for someone like Milarepa it wasn’t necessary, because he was building a nine-storey house. Or why, for some students, the lama might say, “There is no need to do prostrations,” because that person might be doing different
something tickets.
else
is
lama’s
the danger
are almost mandatory student one has to follow
have driver
prostrations.
developed
the
to drink
needs
In
other
flight
of thinking
things
a vajrayÏna way of doing would
the
confirming
there
Otherwise,
that certain
every
like
and that the
Tibetan
words,
misunderstanding
a cup
of coffee
as
you that
before
they drive. On the first
that
one
important
someone then might
page
has to be
to learn how like
you
perhaps make
for
them
sip of margarita
of the manual,
careful
when
having
driving,
to interpret
it
is
that. Maybe
read
very for
means, “drink a cup of coffee” someone else, drinking coffee nervous, or agitated, so maybe a it
is better
to relax them! It is totally
the opposite! Again,
maÚÐala
you
are
exclusive
most
that
methods
of
the
such
as
guru yoga are know
pith
of
are more
that
pith
are
there
instructions.
Certain
in nature, such
generic
one-hundred-thousand
there
the
should
layers
different
in mind all
and especially
Also,
pith instructions “do
keep and
offering,
instructions.
many
please
rituals,
vajrayÏna
and
prostrations,”
as
then
given to different
pith instructions
individuals.
both I’ll
So
as
the
theory
I
am
explaining,
and
try hard to be
as
some
of
loyal
as
I will be referring the
possible
text, the ngöndro, and the whole When time
my
I give I will
the
pith
teachers,
because
in is to
pith instructions.
That
experience
I have
since
what
However, with the little practice have Based
managed
on some
instructions.
to gain
some
so
of
the
heard
from
on not so
their
I rely
I have
not done
concept.
most
I have
practice,
say,
to the actual
vajrayÏna
instructions,
be repeating
to
pith instructions.
much
much
practice.
that Ihave done, I
obscured
of this understanding,
experiences.
Iwill also give
Three Pith Instructions
This
pith instruction
to Start the Ngöndro
I have
heard
from
my masters
comes a little from my own experience. many of the teachings and as I have numerous times from my masters, every time
and it also As
stated
heard
we
begin
in
practicing,
it helps
not to plunge
into
the
away. This especially applies, if you are a very busy person, with only five minutes for your daily Longchen Nyingtik Ngöndro or whatever practices you might be doing. Even ordinarily, we have this constant train of thoughts. But suppose you had been quarrelling with your practice
just
fiancée
there
to
right
before
will be this
your
partner,
the
chain and
practice.
of thoughts
these
one after another. You for your ngöndro practice.
coming time
More
practice
10
than
then If
to
say
will
be
of what
thoughts
likely,
see that it is you start your
Some Crucial Aspects to Begin the Ngöndro
away, it is not going to go so well. To instead, a few moments, put a stop to this chain of thoughts, I have found this to be very, very useful. There are actually countless methods on how to stop the chain of thoughts. But for me, before I practice I just sit for a while and every time the thoughts come along, Itry to stop that by bringing in the notion of renunciation mind, over and over again. I think of how I am now forty years old and if I lived to be eighty that would be quite a long right
just for
time. In
this
dangerous, of
age
is quite
half
is already
eighty
have is the other
way,
this
that.’
Things
Rinpoche
next
of twenty
sleeping.
are
years
like
is going
that.
I think
has said and how
remaining,
I
am
years,” So
now
an
going because there
are
“Out
to
half the
only
So all I
to live in this
to
go
of
‘just
what
of this forty
sleep
live
achievement,
gone.
half and if I continue
forty
to
world,
and yet out of eighty,
until
years
unhealthy
the
Guru
years
equivalent
time
twelve
like
we are a day
hours
that
could
twelve let’s
up
actually
hours,
say
be
termed
judging
from
Iwatch at least
a
taking at least
one
living.
my own attachment, a day. That ends
movie
few hours, which leaves perhaps
ten hours out of the day. Anyhow,
a
watch
you
movie,
is quite
a
quite during
have to wait
we are
sad, because
totally ridiculous long
these
of
Out
time,
up to
perhaps
and
until it starts. That
waiting
for something
to happen. Sometimes
the advertisements.
you go
when
Then
we
wait
minutes
fifteen
eating
for
of
course, with a
if you go to a French restaurant or seven course meal, that’s really going to take up so much time. And at least every other day we will gossip. So now we have maybe five hours or so left. Out of forty years that means eight years remaining but most of that will go into paranoia, anxiety, and so forth. There is very little actual time
especially six
for practice.
how
So
anyway,
to
stop
immediately instead
you
this
the throw
should
chain
of
give
you an
thoughts.
yourself
just watch yourself,
into
Try the
and watch
idea
of
not
to
practice;
your
life.
Watch
you are
what
ten minutes
of that
we call stopping the we aim to transform the
renunciation
you are
If
every
of practice
to three minutes
am
doing.
day,
time,
at least
for
you
should
chain of thoughts.
mind,
by
dying. Iam coming
do
by invoking
in terms
thinking
two what
In doing this,
so
the mind. We do
say
doing
closer to death”
and
of
so
“I
forth.
It really helps. Among
the
various
traditional
our ordinary perception, what we call ‘clearing the
one
is
doing several
minutes
you
thoughts,
strongly. You
out
breathe
can
use
sit
straight
then
the
from
that
all
of
dark
red
instance.
Then
you
form
and
if
think wisdom
you want that and
all
and
left. On vajrayÏna
your
goes
light
to the
chain in
of
quite
as you the out breath, you methods, such as nostril
and
desire
in the
the same same nostril, on this, you can
out, in
in from the
elaborate
buddha’s
compassion
to
good
air.’ After
the
breathe
right
passion,
breathe
stale
stopping
your
block
incredible
visualising
of
methods
one very
transform
dissolves
and into
bodhisattvas
you,
in the
as you
form of light. Then block the left nostril and
out,
breathe
think
that
your
all
out from both nostrils,
and this
your ignorance in the form in a kind of dark cloud. I would of
the
are
not
visualising pith
visualisation, questioning: diameter
thoughts
is happening.
do
the
not kind light?
visualisation
on
much
think
instruction.
what
is
vajrayÏna
Just
time, think
of dark light,
too
linger
visualisations.
further
aggression
in the
flows out. Again breathe
form of dark colour
that
linger
on
that
the
details
is
you one a
form,
by
there
you one
all
comes out
whatever
On this,
When
in and
do
or to what The whole purpose of the is to occupy the ordinary
of white
with extraordinary
light,
thoughts
and that
is the
here. If you rely too much on one you are opening the door for more obstacles. As soon as you think it is fine, don’t linger on it, just immediately go on to the next step of the visualisation. That is one very common pith vital
aspect
detail,
instruction.
11
Some Crucial Aspects to Begin the Ngöndro
There
is
we
the àrÏvakayÏna
complete
very
to
path
in order
to actually
you
reach
or
practice
properly it is
a
The doing
you
by
a
in
this the
you
a
is like
ordinarily,
So
blind
this
horse, and
our
rider. Thus, when beginning
clearing
the
stale
prÏÚa,
it
has
And, I think,
one method. a must, but I would suggest you are practising at home, what That is
is not
it. Suppose
convince
yourself
you are is not just ‘home you happen to be. This
wherever
is
and
enlightenment
this inner atmosphere.
do is completely
where
let alone there
àrÏvakayÏna
parinirvÏÚa.
one to use. next
found in
enlightenment
the
to achieve
wind,
created
good
that
vajrayÏna,
stale
get rid of this body. Only then do
the the
In
mind is the handicapped
your
are not even
that
achieve
body.
have
prÏÚa,
the
prÏÚa, nÏÐÓ,
and the mahÏyÏna tradition,
It is in the
ordinary
mahÏyÏna,
to clearing
find these terms
are terms
and bindu, which
the meaning.
aspect
another
air. In the vajrayÏna,
in
that the place Germany’
place
is not
or ‘this
or
house is
so
this apartment’;
important.
Especially
path that transforms
might
that
is
a
is only
We
are
we
think, “One
stuck
my
pure
vision’ this
ceiling
and
think
a
is
dirty,
in the
thousand
these
dualistic
such
and
such
used
It
is
as a
distinctions,
can
be
a
not
in
you
like
to do with
way of “a a floor.”
floor is only
people
won’t
impure
in that
bedroom.” where used
is
vision.
with these notions. It is impure
be
purpose, or
the vajrayÏna
It has nothing
we
because
bedroom.”
can’t
“This
realm. Truly that
something
find in Kathmandu.
ceiling
into
since
‘impure
there
that. It is impure
a pure
impure vision into
we say
When
sense
the
it is
we
only
in that
possibly
we
There
think,
are
imagine for
a
fit
all that
certain
is too white, too dark, too hot, too cold,
Likewise, when we say ‘the buddha we are not talking about something you might see in some science fiction film, and nor is it some kind of really happy heaven. We are talking about a realm of non-dualism. But this in itself is difficult to understand right now. This realm of and
the
like.
realm’
non-dualism,
how
does
it
appear?
For
the
beginners,
since
this
Ngöndro and since main Copper
mean
and
all
getting
the ceilings of that.
rid of
visualise
Nyingtik
seems to
this
Of
and walls
Basically,
this ordinary
perception
be the
as
realm
course, are made what we are
Mountain.
Coloured
not
Longchen
Rinpoche
Guru
we can
figure,
is
that of
the does
copper
doing
we
that
is
have.
Even by thinking, “This is not what Ithink it is” that alone
will change
third
of
the
ordinary
three
pith
perception.
So that is the
to
instructions
start
the
ngöndro.
The Theory of Visualisation
a little, because it is you think, “This is not truly way I see it,” from an ordinary point being kind of crazy or irrational. Yet
Here, Iwill bring in the theory
necessary. existing
When
in the
of view that is
from the theoretical
point
it is correct
everything
perception.
your
because What
perception.
you see If there
of view
of the vajrayÏna,
you see
is
your own
is not what it is. It is only
are
several
people
looking
at the
same
girl,
one person may
be thinking, “That
person may think they see is not what she is. Based on that theory, when we look at ‘this house’ and think hot, cold, white, black or whatever, we know all of this is only what we see, and is not what it is. So you see the theory and the instructions always come together, and complement each other. For now, the only way to practice this is through transforming our ordinary perception. When it comes to the visualisations, quite a girl is beautiful” the
few
very same
and then, another
girl is
people tend
noticed
ugly.
What
to have problems.
this and think it is because
Ihave actually
Tibetan
teachers
come to teach, assume the whole world has to process things in the same way that Tibetans do. We teach you how the Buddha looks in accordance with the Tibetan way, adorned with like
myself who
certain
12
Some Crucial Aspects to Begin the Ngöndro
ornaments however,
so
and
a
on
to their patient. It is
on
depending suitable
the
a
piece
nature and
you
a
reality advice
of personal
the
of
well equipped.
advice,
patient, there given.
It
and
all their
patients
indicate
that the
in
quite
a
is
would
So in all likelihood,
the theory
will also become
In
doctor’s
forth.
prescription
begin to understand
depth,
so
is like
were a doctor to tell same thing. That would
was not
doctor
you
the
diagnoses
not be right exactly
and
pith instruction
a
little bit
comfortable
if
more with
the visualisations. The is
to
purpose
main
this
purify
of
impure
doing
the
vision,
visualisation the
ordinary
case, what is pure perception? It is not to say we have to see things just as they are painted in the Tibetan thangkas. For many people pure perception should perception.
be
somewhat
appear.
Yet
point.
In
in
So
that
similar that
fact,
is if
to how
Tibetan
thangkas
not right, and is not at all the
you
manage
to
transform
so
everything only
have
they
don’t
point
their
destroy
Impure
is
not
that
because
that’s
why
at
aggression. is
always
looking at
perceive,
something
everything
desire,
is
is
we
whenever
through
these
a person, we may
is
is
This
there,
Instead, covered
and it
is
either
or
ignorance,
perceive
five
basically
label.
wrong out
pride,
paintings,
perception?
and
impure.
our being
jealousy, So
perception.
Tibetan
moment
the
we see,
because at the moment, by
impure the
do
perception
everything
this
me,
for
no real vibrancy. we mean by impure
and pictures have what
it will
even worse. In the paintings, eyes, have no backs, are flat, clouds don’t move. The whole
personally
So
the thangka,
their
to
is
Anyway,
it duplicates
become blink
and
frozen,
that
something it
emotions.
look at them
When
through the
see them as very person, and seeing aggression, will cause us
filter of passion, and therefore, will
desirable. them
to
Looking
through
see
them
perceiving
at
the
lens
as
very
others
another of
ugly
through
and
our own
hideous.
When
insecurity,
we
make
judgements,
finish
up
pride,
either
which
refer,
to
trying
a
is
and
result
compare, so that we defend or boost our
that
is
stemming
from
goes on and on. All the different are only arising from our very own minds and are coming through these emotions. So that is why everything we experience always ends up being some kind of a disappointment. Regardless of whether it is felt in a big or a small way doesn’t really matter, the point is there is always a little bit of disappointment. This is what we are trying to purify. It is all a matter of training the mind. In the ignorance.
The list
we
perceptions
tradition
prÏtimokßa
disciplining
have
by
train
the body, and speech
the head, by begging and
they
refraining
their
– through
alms, by wearing from
all
minds
shaving
saffron
kinds
of
by
robes,
worldly
as getting married and all of that. In on top of that they train their minds by meditating on compassion, bodhicitta and so forth. In the vajrayÏna, over and above these two, we activities,
such
the mahÏyÏna,
try to transform
the
impure
vision
into
something
pure.
How
doing
the
we
do
to do that?
learn
It
step is to stop the chain of thoughts.
a
the stale air through doing and bring
in the
we are
no
is
notion
an
longer
first
We then clear
little bit of visualisation,
that
have begun transforming
through
our very
step by step. So
ngöndro,
is
the
ordinary
very
place
where
place. Already
we
the impure vision.
The Three Wholesomeness’s
next
The taught
you
as
three the
do, and in whatever always
benefiting
all sentient
benefiting,
giving
wish
to
what
Patrül
wholesomeness’s.
be doing,
as
are
points
three
dharma
begin
with
beings.
practice this
Now
or
ordinary
enlighten
wholesomeness
is
all
so
when
assistance,
sentient
important,
you
might
motivation
this not only refers to ordinary food
Rinpoche
In whatever
help, such
it is also
beings. because
of
we say
The
the first
without
13 Some Crucial Aspects to Begin the Ngöndro
our
that be
practice
just
this
will become
act
another
mind
sentient
of “I
of
Even
practice
a
with
to
simply
If, in lighting
and
the
think
you
again, if
merit
of that, if
you
light.
is
It
sentient
all
light
room
the
lamp
all
sentient
a
you
a
lamp, light
a
that
beautiful
kind of thinking.
and
wisdom To
attitude.
is not
light
light
have
think,
beings
that is the mahÏyÏna think: “This
beings.”
a
the
When
you do so to accumulate your doing so will destroy a prÏtimokßa attitude. Then
shines, everything
is
have of
lamp, that
may
enlightenment”
that
sake
lighting
of
ordinary, worldly
saÙsÏra – this is then
light
act
simple
make
a very
represents
merit
the
for
begin with the bodhicitta.
lamp
So always
selfishness.
shall
and will
beings.”
always
this
self-oriented,
that
an
On top
ordinary
illuminates
the aspiration,
becomes
“With achieve
the
“As
all the
maÚÐala” –
tantric attitude.
the midst of performing any good or even as you are practising the Longchen Nyingtik Ngöndro, you should also remember, “All In
deeds,
this
is
second
only
interpretation
wholesomeness
practice
yourself: “My
mind
is
this. None
doing
that
‘I’
we
to
doing is truly
This
call the
repeatedly this. I
am
existing.”
Under the very we then think: “This is me, I ‘I’ am doing prostrations. ‘I’ feel some sort of pain, but in effect,
doing prostrations.
them,
think, and feel that
this is
of this
mind.”
what
need
say you are
Let’s
is actually
my
You
imagining
act of
of
non-duality.
of
convince just
an
am having my mind.” All
this is basically
just mind. The
a way is incredible since your dharma deeds. This is also a direct antidote to your pride and your ego. And as much as the dharma is supposed to be an antidote to our ego, it can also build up the ego through our having this idea of being a good dharma practitioner. While practicing, we should always try to recognise, “This is only my mind.” You might then question, “If it is only my mind, does that mean there is no merit?” Even the notion ‘there is merit,’ or ‘there is no merit’ is only an interpretation of our mind. benefit
you
of thinking in such
will not
cling
to
Then, practice the
we
merit
ourselves. sentient
call
some
‘the of
for
the
always
we
have
last
dedicate
three the
the merit
these
are
aspects
practice.
14
is
end
of
not
the
even
kept
for the sake
the
wholesomeness’s.’
crucial
the
the merit. Again,
accumulated
We dedicate
beings. So
at
point,
for
of all
we
three
points
This
introduces
to begin
the
ngöndro
The Special Preliminaries
REFUGE EFUGE
ext, is Nyingtik
long
N N
the
explanation
Ngöndro
length
khyeno…,’
was
of
the
Jamyang
is
Now
by the great
the
a
just
length
Lingpa
chanting
of the
Longchen
and edited
Wangpo.
after
“Calling
longer
Jigme
Khyentse
version, there
refuge.
composed
In
by
this
‘Lama
Guru.” It
is
so beautiful. Not only are you calling the guru, but you will see, there are also these parts where it reveals the weakness’s of a dharma practitioner. It is so valuable to read and comprehend that. You might think it is a cultural difference, but I have been thinking about this a lot, and actually, it is not. Certainly, in the West, people are used to encouragement, and are accustomed to hearing things like: “You are doing well. You should do more of that. Keep up with this.” In Eastern cultures there is more critical reflection: “You are not doing this so well,” and so on. And with Buddhism originating from India, you might
think, perhaps
this
critical reflection
the
dismantle
purpose
whole
this
the
reciting by
Guru”
Jigme
on
some
holes
in
holes
in
the
ego’s
of
a
dharma
dawn
us,
including
interested
and
course.
to
But
Lingpa,
are
we are
a
from
someone
who
seen
give
worldly them
up.
has
dharmas, That
the
or
is really,
of
and poke
a
few
call
“the
most
really
of
dharma
students. and
and
read
least
we
We
are
the dharma
not all the time, of of
A
futility
is at
So for
“Calling
Though
dharma,
to
against the
poking
not
this.
go
at
what
practitioner
different
ego.
you
if
this
times, although be
case. is
dharma,
the
will
dharma by
entirely
eight
and it
practitioner.”
inspired
sense at
makes
as
ego. And cocoon is
the
the
must
liturgies
stanzas,
the
dharma
of the
of
method
myself,
–
practitioners
word
such
contemplate
the
of
system
protective
very reason, every each and every dharma ego. this
By
influence
culture, but this is not the
coming from Eastern Indeed,
an
is
least
the
dharma
practitioner
aspect
of
attempting
really, really
is
is the
to
difficult.
But
said this, it is not
having
seen
definitely
is
achieved among Westerners. years of history in the West, the new, so for me, it is quite a many of us, already the dharma
it being
quite
surprise. Yet
for
some
is poking
I have
30 – 40
With only dharma
unachievable.
holes in these eight worldly
dharmas.
Differing Levels of Fear
There
one
is
immediate
motivation
to take refuge. In the ordinary is most
refuge, that trigger
usually in this
you
very
mundane
take
to practice, There
is
than
which
a
fear
refuge to god
release
to
refuge
better
Slightly
of
orientated,
going
or even or
although
many
a
of
you
to loss
or an
is the
prÏtimokßa
by
fear
of
us
taking that is
and
getting
fear
raincoat
is triggered
of heaven,
Surprisingly,
related
like, if
this,
way of a fear – one
often
and
life. Something
that prompts
theistic
gain
wet
umbrella. attitude saÙsÏra.
one takes prays for the
to hell, hence
Buddha, and then
of a similar nature. we think we are vajrayÏna us actually take a àrÏvaka
something
approach.
Very
few
of
us are we have
practicing
the
Then again, if a prÏtimokßa we should think ourselves lucky. ÌrÏvakans are very high in the scheme of things. Their attitude is so sophisticated because at least they are completely revolted by saÙsÏra. Are we? I don’t think so. On the contrary, we are in love with saÙsÏra. In this sense, àrÏvakans are extremely vajrayÏna.
attitude,
precious.
Their
primary
saÙsÏra and dwelling init.
fear
is
being
caught
in
Refuge
are
The farmers
not be timely
go
they the
sufficient
to the
along
Buddha
In
temple
the
is
SaÙsÏra
fear: aside
from
fearing
main
of nirvÏÚa. In the vajrayÏna,
even more
sophisticated
saÙsÏra
impure have
dismantled. in
the
Buddha guardian
nirvÏÚa,
Buddha,
depending different
It
on ways
They
a are an
there
is
is there
fear
the of
against
they
know,
dharma, varying taking
is the creator
is the farmer’s
they
are also afraid of as long as you root of extreme duality will never be is for this reason, that we take refuge
and
perception.
this, the
fear. Not only
fear;
there is
saÙsÏra,
also afraid
of
is not
rainfall
their
fear,
pray to tradition,
saÙsÏra is bad. Then, for the bodhisattva,
higher
of
and
àrÏvaka
is an abundant
main
there will
So out
rainfall.
Tibetan
rain.
for
or not there concern.
whether the
or
fearful that perhaps
levels refuge.
of rain
hail. That
way
and
of
saÛgha.
So
there
are
fear,
For
or you
is what
of taking
the
the
say, the pray for. It it is a very
could
they
refuge and
farmer,
obscured is
kind
a tutor,
For
of refuge.
who
will coach
from saÙsÏra. Although
the àrÏvakan,
theistic approach, still, it is
on
them
this
a
how
is much
Buddha
escape than a
to
better
lesser approach.
Without Knowing the Essential Theory, Refuge Is Theistic Thei stic
In the
more when the
reciting
Buddha,
case
the
of
guru,
refuge
deva,
and and
the
part
ultimate
we say,
how
take
and
“I
you
take of
that
refuge
“I
I have
refuge
to the
refuge
to
to the to
refuge
the
nirmÏÚakÏya.”
the
most
exists
both
refuge,
in the vajrayÏna.
to the
the
in
refuge
refuge
accept
is
things
or
take
the
and especially,
is
take
I take and
theory
I take
meaning
enlightened
“I
or
ÐÏkinÓ;
the
of
“I
refuge
similar
the saÛgha,”
sambhogakÏya,
within the mahÏyÏna When
liturgy:
Nyingtik,
bindu”
matter
doesn’t
the
vajrayÏna,
and
Longchen
dharmakÏya,
essential
the
the
course, we say
Of
dharma,
prÏÚa, nÏÐÓ,
It
and
mahÏyÏna
advanced.
that
Buddha,
the
can
be
I
buddha
nature.”
This
very
is
knowing
the essential
many
vajrayÏna
Buddha
is ‘there,’
to
Buddhism.
the
in this made
After
all,
you
just
It
is
like
It is
and
Jesus
treating
the
of
think
very
a
big and
name
the
Christ,
the
theistic.
Christianity
from
the
follow
one
is not such
between
apart
Without
just like
who
prays. way, there
of Buddha
difference?
if
be
and then
be
differentiation
understand.
practitioners
refuge
distinction
theory,
you may
pith instructions,
If taking
to
important
what
the Buddha
is
as a
you need to know the theory we say, “I take refuge to the Buddha,” we mean, “I accept that I can be the Buddha,” that “I am Buddha,” actually. Well, there is a difference. “I can be Buddha ” is the mahÏyÏna attitude. “I am Buddha” is the vajrayÏna attitude. This example is one I have given many times, for it is god.
This
of refuge.
is
why
When
important.
I
Knowing the Dirt Is s Washable
Take for example
the act of washing
a cup.
Although
we say we are washed,
is
your mother or
from
the
this.
dirt.
father
and
and
wash
the
to understand the
instructions
and
coming
the cup.” No
go so far as to explain in cup are different, but go dirt.” They would never say would
are
simple.
You
are
be
too
much
be too confusing. Then,
from the theory
cup.
wash
what
So the
you need are not
side is: “You
actually
washing
managed
to truly wash the
the dirt is washable
cup.
cup,
the dirt.”
cup would disappear. This tells us so much. It tells us the cup and the dirt are two separate entities. It also tells us If
you
pith
is in fact being
the
and it would
pith instructions
what
“Go
there
Otherwise,
washing
The
cup,
would
dirt
conversation
the
are,
mother
detail, “The ahead
washing
the
and that the dirt itself
That is the quintessence
18
of the refuge.
is not the
Refuge
you
If
quintessential in taking
a
don’t refuge,
refuge
mother,
who
experience,
tells
cup,
this mother
and
the
mother wash
will
insight
to the Buddha.
have
son or
into
when
housekeeping
daughter
has confidence.
the
confidence
For example,
to
happens her
no
have
to
She knows
a
wash
the dirt
cup are separate entities. That is why a or father has this confidence to say, “Go and cup.”
the
Likewise
level, the
mahÏyÏna
theory
Buddha, and the buddha
that
an
have
you
we
have
knowing
is
only
at
the
vajrayÏna
us we are us. This
tells
nature is within temporal.
that is the quintessence
Accepting
and the dirt
and
the refuge. That
of
is the theory of refuge.
Separating
So
what
is the
machine, Sanyo.
the Pith Instructions
or
Some
pith
instruction?
the dishwasher,
say
made
German-made
from the Theory
It
is
the
washing
by Blaupunkt, is
better,
but
or for
someone
in
India,
a
The
apply,
finding
because
the parts to fix
bit of
pith
instructions
tutor. In the mahÏyÏna, have this view, “I
different
kind
saÙsÏra,
there
vary.
For
the
àrÏvakan
is: take refuge to the Buddha
the pith instruction
can
of
is
it is
very
similar, yet
be the Buddha.”
fear. Not
also
only
fear
the pith instruction
vajrayÏna,
not
might
were to break, an ordeal.
if the machine
it could be
this
also
There is also
is
of
we
as a
there
of
In
the
visualise
the
nirvÏÚa.
is “You
a
fear
you visualise the guru in the way that appears to you? In fact, most pith instructions tell us we should visualise the guru as a buddha or as Guru Rinpoche. Basically, we are advised to visualise the guru, in some kind of an unordinary form, not in an ordinary form. Of course, we then visualise the guru surrounded by guru.”
he
all
Now, do
or
the
she
retinue:
bodhisattvas. this is what
All
you
dÏkas,
of the
visualise
ÐÏkinÓs,
objects
buddhas,
of the
in front of
refuge
you.
S
I
The Theory of Why W s Soo Important WW hy the Guru Is
and
tree,
With
the
explain between
to
the
theory
as
the
two. So
the
to make
theory.
visualise
and
so
once
Now
the
guru as a
the
pith it
buddha
why
not Shakyamuni
hard time relating
Buddha?
I will
to distinguish
us
again, let question
other form? And also, why do
a
instructions,
easier
is
shift
why
back
do
we
or in some kind of we visualise the guru, First of all, we have
the buddha
nature with ordinary
us to see the guru guru yawns, and basically, he does everything that we conceive of as ordinary. He sometimes seems to be quite ignorant, or quite spaced out, and at times, does things that are absolutely irrational. Then at other times, we think he is okay. We think he is sort of intuitive, and so on and so forth. human
as a
beings, and secondly, for
buddha
this
On
Jamyang
of the
vajrayÏna,
manifesting
by merit,
difficult. The
question,
Khyentse
explanation the
very
is
we
I
will Lodrö,
believe
from
from
his
In the mahÏyÏna
and
Chökyi
guru yoga.
quote
the
buddha
nature
is
all the time. However, when not refined
this manifestation
is usually
expressed
as
pride, the
anger,
jealousy,
other
hand, when
as
visible
perception)
and
is like
this devotional
This
is
entirely
your
accompanying
are
Why
reflection,
This
good
though
come them.”
them
is
love,
devotion
(our
buddha nature. these
on
theory
human
this.
buddhas
gone, most
of
You wouldn’t
as
merit, it
we are able to see someone someone whom we call “guru.” a production of the merit
there
countless and
On
and it is also through
a
born and died at such and such
very
by
compassion,
tolerance.
a
passion.
door that
to follow:
worthy
accompanied
devotion,
understanding,
or
aggression,
buddhas
us
have
and
It
and
gurus
were is a
who
time? There
is
said,
“Even
bodhisattvas
lack the
merit
sufficient
bodhisattvas,
merit
even
have
to meet
to if
see you
encountered
19 Refuge
them.
Take
the
example
of
Devadatta,
who
was a
cousin
of the Buddha.
with Shakyamuni
one
gain
was
good
was
He
Buddha
out
thing
and
living
all of his life, yet
didn’t
of
so jealous of you shouldn’t of your devotion
constantly What
expression reflection
of
this
merit
travelling
his cousin,
because
he
the Buddha. forget
and
guru is an By now, as a you see this
is the
and merit. devotion,
as someone worthy, and wholesome. At the same time, the guru is also someone who pokes holes in your pride and your ego. After all, this is our objective, isn’t it? At least, as a dharma practitioner you are supposed to want this to happen. Wanting to keep your ego intact while going ahead and asking a guru to destroy the ego is not only painful it is also being
criminal. Thus, “From
in
For the
now,
will Idestroy
that
matter,
refuge,
we
until attaining surface
root, and completely
this just
are
won’t
essentially
enlightenment
work.
saying,
not only
go
right to the
uproot this delusion.”
And what
delusions,
Iwill
It is the ego. You then ask a person to do this, and this person happens to be the guru. Actually, this is why in the Longchen Nyingtik is the root of delusion?
Ngöndro it is said: “The
guru
in quality, and yet his kindness
is equal to the Buddha
surpasses
the buddhas
of the three times.”
So many buddhas have come and gone, yet you have neither met them, nor have they talked to you, or at least, you have not understood. But this guru – this buddha – has talked to you, upset you, disappointed you, hurt your pride, and all. And since that is what you need, there you have it. Theoretically, this is why the guru is so important. There is one more point to add to this. Before we questioned why we have to visualise the guru as Guru Rinpoche. We think in terms of “Shouldn’t Ijust visualise him the way he is? Having seen and walked with him, it is much easier for me to think of him, as I have seen him with my own eyes. Yet in my entire life, I have never once laid eyes on Guru Rinpoche. The only thing Ican refer to are these Tibetan paintings and statues. Why make things more difficult?” There is a very important theory for this. First of all, the whole purpose of
the vajrayÏna
is to transform
the impure
vision into
pure
guru in the way you have seen or experienced is your own impure perception. It is an impure perception that we need to be rid of right away. If you can’t immediately perception.
destroy
the impure
‘wall is wall’
more
To think of the
perception
of ‘ceiling
is ceiling,’
and ‘floor is floor’ that is fine. What
important
is discarding
the impure
is
perception
guru. This is first and foremost. It is all your own interpretation that he yawns, sleeps, has ordinary thoughts, or acts strangely. That is your
of
the
perception.
That needs to be transformed.
Again,
I will
quote
from
Jamyang
Khyentse
you treat the guru as pray to him, you will have a corresponding result.” So if you think of the guru as a good, compassionate man that is as much blessing as you will have. If you think of the guru as an arhat, you will have the equivalent result and blessing. If you think the guru is a great bodhisattva on the first or tenth bhâmi that is the kind of blessing you will receive. Similarly, by thinking “the guru is the Buddha” you will receive Chökyi
an
Lodrö, who
ordinary
person,
said, “If and
then
enormous
blessings
to that
corresponding
kind
of
on your own attitude, and any case, it is all your own you should try to understand
attitude. So it all depends keep
in mind
perception.
guru
of
so many
been
devotion
in
Really,
aspect
this
that
devotion,
because
misunderstandings,
and
the
guru-disciple
there
have
both around relationship
in
general.
many
Nowadays, think in the
a
like
way
their that
says, all
way “this
the
have
to
which
are
thinking,
of
the leader
whole
have
there
is
very
the
wall
is
leader
it is actually
white,
says goes – 20
if
group will you look at on. Whatever
social
black.
If
China, this kind of thing is still going
Jiang Zemin
tend
notion
when whole
to bit
the
wall is black,” the
we
a
this
Even
and
is
Confuciust in
always
right.
agree
is
often
always
subjects,
begun
guru system
Also, in the East, where
dictatorship.”
to find societies
in the West
of, “this
Refuge
with
many millions of someone like
how
the West,
say
with
something
and the whole
at him. But in China whatever
the boss
The
goes Guru
is
totally
understanding
many
doubts.
is
other
beyond
the leader
different
the theory There
in
can
just
way
laughs
around –
is right.
guru concept
beyond “what
At
of America
it is the
says
least
Bush, he
Chinese. President
is
from
says
dictatorship. is always
this
notion,
it should
really
one very
important
It
right.” and
clear
by
away reason
a mental note, your book in bold, and keep it constantly in your head. Within the entire vajrayÏna, you will never, ever see a guru yoga practice without the guru dissolving disso lving into you. If you were to find such a practice, I can confidently say it would either be wrong, or it would be a text taught by a phoney teacher. Never would there be a practice not requiring the merging of you and the guru. This tells you that that
clarifies
highlight
it,
this.
print
Please
it
in
make
guru
is beyond idea
Confuciust
you
worship
concept
this
worshipping
of
the
leader,
In the
practice
of
to
is
that
have
your
to
Buddha.”
on
your
is
and
or
is
the
When
always
the big
the
it.
The
That
guy
the
while
the
There
your
theory.
Thus,
about
as
no
is
guru
reflection
of
I have
to
one
thing
the
and respect
please don’t forget
way
mind
important.
is
is
everyday
right
the
said
to
guru.
is this merging
mind.
“your
has
the
And
outer
quintessential
a
is
guru. the
is,
master
mind
directing
this. Paying homage
Nonetheless,
have
not
is unquestionably
qualified
your
and there
most
purpose of the guru devotion
ultimate
guru’s
realize
is
of the
we
there’
‘up
absolutely
finally
whole
that
the
is
comes
actually
denied
mind
dictator
understand
devoti
recognise
the dissolution,
This
needs
the
purpose
understanding,
mind
ultimate life.
leader.
leader
better
vajrayÏna,
the whole
Buddha. Your
We
the
and
always secondary.
guru yoga,
reach
the
are
leader. It is they that
you are
of dictatorship
the who
your never
to whatever
very
the theory.
crucial.
Visualise
you. guru
the
objects
in the
form
to dwell
need
he
is
refuge
You
right
in
front
of
elaborate,
Rinpoche
Guru
have
are
and
confidence
surrounded
bodhisattvas.
and Why nd W WW hy We WW W e Count
you visualise the or Vajradhara as best as you can. There is really too much on the details of the
Just
there,
so
of
do that
visualisations.
of
to be
If unable
and simply
no
for Prostrations
a
Instructions
by
all
the
think that
buddhas
in front of the object
and
of refuge
doing prostrations.
are
Prostrations taking
refuge
pride.
As
expression
a of
and
an
the
a
also
gesture
method
to
of
of destroying
surrender,
of
intent
means
immediate
and
totally
give
as up
an and
expose our pride, we throw ourselves at the feet of the guru. To symbolise this, we prostrate, placing the five points of our body – our forehead, hands, and knees – down on the floor. That is the theory. To speaking,
return there
to the is
one-hundred-thousand
pith
a
instructions,
tradition
prostrations.
of
It
generally doing is
actually
quite
argue
that
matter.
keeping
The
Whenever
it
it
is
track
suits, theory
only
of
the
some
amount
people doesn’t
our minds are very strange. we manage to bring in this
is
fact
non-duality but
to have this target. Yet
important
of
doesn’t
“counting
because
there
is
this
matter,”
resistance
to
us, since we encourages and disciplines us. Doing one-hundred-thousand or two-hundred-thousand prostrations is necessary. So doing
are
it. Counting
ordinary
for those physically
time, in
you
matter.
does
human
beings,
able, and for those who have the
should do it. What
completing
For
it
this
is
I will
say
relatively
is: your
pace
unimportant.
one-hundred-thousand prostrations faster than someone else does not necessarily mean you will achieve enlightenment sooner. It is more in the attitude, and in your motivation. Finishing
21
Refuge
Personally,
I
say
would
one-hundred-thousand
about
half
years
three
a
prostrations
one-hundred-fifty takes
you
should
prostrations.
an you
at
hour
one-hundred-thousand
day, which
most,
will
do
you were to
If
do
usually
then
within
finish
prostrations
quite
comfortably.
many
For
we
only
motivation that
us,
being quite worldly
the merit
for doing
readily.
thinking,
of
think about
We
“well,
and
our
prostrations
not
does
encourage
might
I should
people, if
practice,
the
come
ourselves
do prostrations
by
because
it
is good for the health.” Icertainly do not discourage these
age of
kinds
of thoughts.
anything dharma
saves money
that is
least,
have
kind
doing
the prostrations,
Doing
have to
don’t
and
in this time and
towards
important.
you
merit
this
you
takes
quite
since
It accumulates
Basically,
motivation.
after
every
practice
prostrations
go to
muscles. So of
the
at
gym. very
the the
And
while
twenty-five
or
even
every
after
regenerate the
that
bringing
care
sentient
of
guru
the
is there.
in the bodhicitta
At
to do this for
same
the
then,
So
by
you are
mind,
should
time,
regularly
also taking
of the merit side of things.
you
As
take
are
in front of
you are
you
daily
if
practice, In this
the refuge
objects.
since when
your
and
what
of
the
follows
the
of bodhicitta
session,
think
bodhicitta anyhow.
the
want
that
end,
refuge
next
there
if
to end
ngöndro
As
Not
also take
case, you do not need to You can let them just
practicing
witness
towards
doing
these
also doing
beings
the objects
you are
you.
attitude.
mahÏyÏna
Then,
that
are
They
prostrations
dissolve
bodhicitta.
finishing
you.
with
Otherwise,
a
a very
is
accumulating
the session,
you. your
This
friends,
all around
visualise
you.
take refuge, all sentient
along
refuge
beings
find annoying,
you
only do
sentient
you
prostrations.
your
visualise
refuge,
right
those
people
be
of “I want
beings.”
family, and countless
For
you
prostrations,
this motivation
sake
think
ten
is
into
as the
dissolve remain, should
you
all the objects
are of
dissolve
refuge
dissolving objects
can
imagine
then dissolve
:
]
we
come towards you, you wish, the refuge
and
you. Or if even have to dissolve into that they come towards you into you.
:When we
light.
You
slowly
and
prostrate and take refuge, how
count? ]
[Rinpoche
:
:
do
light,
into
don’t
[Student Student
into
Count
the
finishing
the
prostrations.
Upon
you
have
prostrations,
will
completed roughly two-hundred-thousand repetitions
of the
verse.
You count whatever
is the
most difficult.
Inseparability
with the Object of Refuge
Many
people
have
refuge
dissolves
bag, and along apple
being
way to object
into
put inside
like
idea
us,
comes
think. If is
the
that
somehow
this object,
as the we are
of
a
big
like
something
the bag. That
you are like a an apple, it is
object
is not
like
a
an
good
bag, and the refuge
not
really
a true
dissolution.
as separate.
and bag
a
way.
They
ordinary, being,
reason
The
guru
inside
a
ugly, and
“I
stupid
the apple in such
am
an
sentient
the buddhas
come
It is not like that.
of this.”
the concept
understand
dissolve
themselves,
useless,
the
see
still
people
to
now,
and sit somewhere To better
Many
think
worthless,
and
you
being
of dissolution,
take
we have this pot. Both inside the pot, there is space, and outside the pot, there is space. If you break the pot, the space inside, and the space outside, then becomes the example
of
inseparable.
You
You
space
cannot of
between
you
and
the the
broken
pot. Say
cannot
really
say
or
‘this’
pot.
It
the
object in this
‘that’
is impossible
two. Likewise
Understanding
tell which
during
of refuge
way
is
22
so
make
is which.
up
the
to distinguish the
become important.
dissolution, inseparable.
Refuge
So
can.
you
In fact,
remain
be the essential time,
you
practice.
and
again
this
Therefore,
once
should
visualisation
as
state
in that
in the vajrayÏna,
again,
dissolve
as you
much
to
is considered
you
if
do
have
the
the
front
it, watching
that
over and over again. Just watch that state oneness between self and the object of refuge over and over again. What does it do? This is a bit like throwing in the fishing rod with the bait so as to hook the wisdom. You can see the appearing of this wisdom and there is a considerable dissolution of
amount
of
Remember,
a
non-duality
pathetic
ignorant
sudden the object
great, of
beautiful
refuge
have
of
An Example
Why
thinking
sentient
being,
is
this?
of yourself
and
all
of
as a
refuge is there, this wholesome,
buddha. become
state will definitely
there.
you were
there
Now
you
inseparable.
and
the
object
Watching
bring the inner wisdom.
Practice Session of the Refuge
that
In
doing
the
morning
is
thoughts.
You
like,
to
just
sit
the
first
thing
and
stop
the
in
the
chain
of
can continue to sit for as long as you when you are ready, you then do the
and
clearing
practice,
of stale
air. It is done
sets, which
in three
up being nine exhalations. After that you do the prayers, and recite the refuge, three times. Actually, you should memorize the refuge liturgy, because when doing the prostrations, you are
ends
supposed
to be simultaneously
After
stopping
invoke renunciation impermanence,
the
reciting the refuge.
the chain of thoughts, mind. We do precious
so
human
futility
of this life, and the essence-less
eight
worldly
dharmas.
contemplating
the
never-ending
engagements Next,
After
where
cycle that
we
we
aspect,
all
these
the
of the
we and
on
are the
samsaric
have.
clear the stale air.
that,
we are
of
then
body,
aspect
Essentially,
futility
we
by reflecting
into
we transform a pure realm.
the
ordinary
To assist
place
in doing
this,
we
invoke
Guru Rinpoche
and recite the Seven
Line Prayer, three times.
a while, and sit straight. There are many ways to do this. You can recite the verses out loud or do it silently. If you like, instead of reciting it, you can contemplate and meditate on the meaning. Again, remain for
Visualise
you,
with
the
surrounded
the
guru
by
bodhisattvas,
all
object
you
in the the
and
along
in
refuge
form of
deities
are
You
front
of
Guru Rinpoche,
There
VajrakumÏra,
and dharmapÏlas.
of refuge,
of
retinue.
àrÏvakas,
ChakrasaÙvara ÐÏkinÓs,
object
are
buddhas,
such
as,
as
well
in front
with all sentient
as
of the
beings.
As
take refuge, think:
From
now
until enlightenment:
Itake refuge in the Buddha, dharma, and the saÛgha.
guru, deva and essences, prÏÚa,
Itake refuge in the three roots, the ÐÏkinÓ. Itake refuge in the three nÏÐÓ, and bindu.
While
reciting
this,
bring
to mind
the
theory
of
knowing
refuge,
that
the
are an expression in the presence of that you are taking
of refuge
There, think all
sentient
object
state,
the bodhicitta.
of refuge
as
much
dissolves
: Normally,
:
S
Student] tudent]
sentient
with
objects
in this
Lastly,
you
object
of
to
way,
refuge,
enlighten recite
the
that
the
visualise
and remain in that
into Space
the refuge, I dissolve
after
me
into
beings that
me.
vow
the
buddha nature.
objects
the
into
and
as you can.
Like Space Dissolving
the refuge
guru, your
the
beings. Thinking
and
refuge
of
were
and then dissolve
all
all the
in front of the refuge tree
Is that correct?
23 Refuge
[Rinpoche]: [Rinpoche]:
think and
that all
That
the
sentient
is
objects
good. of
If
you want, you can dissolve into you longer are there any
refuge
beings. No
ignorant
sentient
become
buddhas
is
no
any
longer
beings
- all the sentient
and have dissolved
:Is
the
:
S
Student] tudent]
dissolving, developing
But
bit
Yes,
of
and
practice
no
is
as
in
‘them’
visualising
concept
the
actually,
developing
the developing
level,
There
the
the buddhas. It is like
of
as
you.
and
of
the
meditation?
[Rinpoche]:
little
notion
same
the
into
apart from ‘them’
‘you’ existing
an independent entity. There sense of the sentient beings and space dissolving into space.
beings have
until of
there
and
meditation
the
is
guru yoga,
developing
is
already
completion
more on it
yourself.
is
the outer
not
In
a
meditation.
the
really
a
longer
the Longchen Nyingtik, during the guru yoga, you have to develop yourself as Vajrayoginī but you don’t do this in the shorter version. version of
:
:
S
Student] tudent]
I was wondering
doing the practice
at
a
time?
in order,
about
or
if
the importance
we can
of
do sections
[Rinpoche]:
the of
same
you are
If
yes,
practice,
doing
order
if
you are
one-hundred-thousand
doing
the
prostrations,
What tends to happen is whatever
you are up to,
that
is
as a
this ngöndro
this is the order. Also, it
and
so
forth.
part of the practice
you
where
accumulations
spend
more
time
onehundred-thousand prostrations and are focusing on Vajrasattva, then you would do the refuge or bodhicitta three times and go on to the Vajrasattva, concentrating more on that. Once you have completed Vajrasattva, you would then do seven times of that mantra and then concentrate on the accumulating.
maÚÐala. That’s
So
once you
daily
is generally
: Aren’t there two where you need to prostrate? [Rinpoche] : Now you are :
S
sections
talking
:
version.
Nyingtik
refuge,
If
doing
the
Ngöndro, not only
the refuge, but
finished
how it works.
Student] tudent]
length
have
also during
bodhicitta,
long do
the
Vajrasattva,
in the ngöndro
about
length
the
long
Longchen
you prostrate during guru yoga. After the and
the
maÚÐala,
you come to the guru yoga. to
addition
the
Within the Line
Seven
we call the Traditionally, as you recite you should do another
something
prostrations.
It is something
Prayer,
the Seven
you can
difficult, but for most of
us,
is
Prayer. Prayer,
do. Mind
may
you,
sound
it is not really.
does Copper Coloured Mountain
:
S
Limb
in
one-hundred-thousand
prostrations
:What
there
Limb
Seven
one-hundred-thousand
Student]
guru yoga,
mean?
[Rinpoche]:
It refers to the colour
which is also red. It is supposed
this again is a symbolic
S
Student] tudent]:: In practicing tudent]
always
thought
[Rinpoche]:
of this
a
to be the heart, and
term for the buddha nature.
loving
as
kindness,
the seed
Yes, loving kindness
but until there is
of the heart,
is
mind to enlighten
I have
of bodhicitta.
a sort
of seed,
all sentient
beings, it is not bodhicitta.
: The
:
S
Student] tudent]
third jewel in the object of refuge has
always been understand [Rinpoche]:
very
obscured
for
me.
Idon’t
what saÛgha is. SaÛgha is the refuge companion.
what basis don’t
you
understand?
Do
On
you mean in
ultimate sense?
:Well, the
:
S
Student] tudent]
saÛgha doesn’t
enlightened.
24
seem to
be
the
Ó
Refuge
[Rinpoche]: [Rinpoche]:
are
saÛgha
In the mahÏyÏna
enlightened
sense
beings,
but
of the term,
the
then
the
again,
more like a companion. Buddha is like a tutor, or a coach, and dharma is the path. The saÛgha is the supporter, someone who supports. When you say saÛgha, what exactly are you referring saÛgha is also
to?
:Iam
:
S
Student] tudent]
[Rinpoche]: [Rinpoche]:
not
qualify
as
we are
followers
actually
I don’t
the object
to
referring
sure.
Well,
on
in
those
who
particular
possess
refuge
the
we
do, since
we are are
liturgy
qualities
of the
the ÐÏkinÓs?
The
PrÏÚa, which
n
Á
:And
:
S
much
we
of ÁÏki ÏkinÓ
The Concept
Student] tudent]
how
I guess
the path. But the saÛgha
this
bodhisattvas.
[Rinpoche]:
know
of refuge.
is
concept the
of ÐÏkinÓ is
wind,
very complex. energy, or
movement,
activity
or
the
is the ÐÏkinÓ.
outer
when
talking
have
in mind
fairly
limited
So the wind is the outer form,
expression about
a
the
of
beautiful
understanding
the ÐÏkinÓ is the activity
the
ÐÏkinÓ,
lady. of
ÐÏkinÓ.
we I the
Ordinarily,
always
guess
seem to that is a
ÐÏkinÓ.
In fact,
aspect of the buddha nature.
are the veins or essence aspect of the buddha nature is bindu, which is guru. In other words, guru, deva and ÐÏkinÓ are one essence, three aspects. But this is something you will come to learn slowly so there is no need to worry. In the ngöndro, there is a tendency to briefly mention words like this. Later on down the track, in the more elaborate teachings, and when you receive teachings on the developing meditation, then you will understand. Anyhow, it is good to put these terms in your head so that you get used to them. Of course, this is not the only purpose, since in the Longchen Nyingtik Ngöndro you are also taking The purity
channels.
aspect is the nÏÐÓ, which
And
the
refuge to prÏÚa, nÏÐÓ, and bindu.
Terms to Describe
Different
:In
these
terms
a very necessary,
slightly
this is
and eventually,
know
them. In fact, ‘self-existing
we use mainly
words,
the
theoretical
term
we
Then
with
the
like
rigpa,
tend pith
and
occasions,
Similarly,
even
also
use
say,
“bring
to
within certain
different
me
objects
we
of
other
use
such
for
a
terms
etc.
different
Normally,
however,
one
dharmakÏya.
circumstances,
terminology.
the spoon,”
yet
more of a more on the
wisdom,
are
there
as
the view that
the term
instructions,
for everyday
is
talking
use
is
the nature
nature. In
nature
When
all
will get to
awareness’
buddha
self-existing
different
for instance,
the
buddha
language.
level,
result
you
guru introduces we are establishing
to
refer
are
language,
different
when the
the mind. It is when
we
There
nature. It is
for the buddha
though each term is
term
nature?
it is buddha nature.
Yes,
different
is the term
there
Is this buddha
awareness.’
[Rinpoche]:
verse,
the bodhicitta
:
S
Student] tudent]
‘self-existing
the Buddha Nature
For
terms.
as ‘spoon’ we might we would student
at
a
science
institute,
sequence,
naming
different
and metals,
there
instead
of simply
would
be
all
this
atoms,
with
different
using
the reference
of
‘spoon.’
The Eight Worldly Dharmas
:What are
:
S
Student] tudent]
[Rinpoche]:
wanting
The
the eight worldy dharmas?
eight
to be praised,
worldly
dharmas
not wanting
are:
to be criticised,
wanting to be happy, not wanting to be unhappy,
wanting to gain, not wanting to lose, wanting to be famous, not wanting to be ignored.
25
Refuge
Translating
:How
important
:
Student] tudent]
S
the Dharma
between
difference
as
language
is language?
doing
the
to
opposed
What
practice
doing
the
is the
our own
in
practice
in
Tibetan?
[Rinpoche]: [Rinpoche]: generally, of of
development.
when
go
or
Kagyupas, language. translation
at
call
translators developing
word into
the
it,
present
is
‘deshek
Nyingmapas,
from the West
Not
scope of some may
it, ‘buddha
human
are
same
English call
within,’
goodness.’
still in the
only
you
whether
the
time,
call
‘basic
the terms.
‘tathÏgatagarbha,’
Tibetan
no matter
within
some
translation
all Tibetans speak the
Gelugpas,
the
a process
the
Sakyapas,
In the West,
‘buddha nature,’
others
this
languages,
undergoing
instance
for
with this,
to
along
still
translated
Now
nyingpo.’
is
Take and
Sanskrit,
which,
western
in
far,
So
translation
with
the
it,
and
The
process
of
texts,
but
also
with Buddhist
anything
kind
that
is
Tibetan
you
always
a
like the
is
or
it is
Tibetan
it
is
always
this
translating
up to you
Buddhism
said
not
is
a
in
your own
not
not
is
Buddhist
practice. In fact, this aspect
not
anything like
hymns.
When
should
it
devotion
you
penetrate
or
only
Buddhist
your
Evoking
this, usually,
should
you
purpose and
chants,
emotion, it
the
to
of the practice
to church
going
read
inspiration,
To achieve
the
that
forget
religion.
emotion
definitely
language,
you.
let’s
theistic
comes or
it
English,
Practice has to
individually.
that,
Just
English
when
So
it
heart. It has to inspire
Having
since
it
not
for
frightening.
doing into
Gedun
versions
lose,
translation. of
Indeed,
scholar
quite
you can
third-hand
basically,
ego.
with
India.
from
Tibetan
the
much
question
your
the
of
correct,
how
Tibetan,
is
or
general,
there
comes
dharma
hear
being
imagine
hit
translated,
criticising
Chophel
to
in
of drawback.
when
is
literature
and also
singing
not
only
bring destroy
up the
need to understand
the
meaning
what
of
you are
chanting.
course,
Of
you
could always say it in Tibetan and read along your own language to follow the meaning. I guess this works for some people. And actually, if you were to go along to some of the older Tibetan lamas, they would say you should chant in Tibetan. You might even be taught Tibetan, and be told to in
visualise
in
Tibetan
right
to the
down
heart
six syllables. Some of the more more traditional Tibetans would say this. Even with the younger generation, we hear a similar thing, but surprisingly, I oppose some of their reasons, having been more or less based on habit.
syllable,
the
orthodox,
Among practiced said of
we
the
should
others
reasoning,
and
aspirations yourselves,
forward
I have
has
since
and
years,
in this
put
and
you
of
practice
have
Since Buddhism West,
lamas, these
for hundreds
have
been
which
is why
it is
way. But a number some very good
something
decided
this
is
karmic
should
methods
really
to
to
add
to
blossom
through
deeds develop
the
in
the
prayers,
of people
the
this.
like
courage to
integrate
Buddhism
within
your
are
going
to
children
who
Buddhists.
always
course,
Of
have
Buddhism is quite
of learning
another
language
is
your
generation culture
to
but
will
develop
culture, and language there
Otherwise,
It
first and
differences,
your system,
important.
be
Buddhism
certain
within
culture.
is the necessity
and culture
in order
to
get into it. Language determines
can sort into
get
of
English,
language work
is
quite
the meaning.
it
by
be.
hard. Please, study
since
now, in these poor
with
German,
might
important, Right
and
French,
Even
so, we or, if
Tibetan,
this
it really
age, we
translations
or
whatever
should
still
it happens
to
your second language, study English, so as to better use the language. Also, you should try to be lyrical. There are many great writers around the be
world,
this
use
like
of
Herman
such
Hesse,
beautiful
writers, and also from
many
think of the possibilities
26
for
instance.
language,
There
is
from German
other great writers.
Just
Refuge
in terms
the
of translating.
as
such
sâtras,
into each different
amazes me
What the
during
Tibetan
everything India,
is
so
Tibetans
culture
and
there
as
upon
a
Seventh
to
centuries. email,
walk
totally
six
different
arriving. They
the
of work
to accomplish In this
and
to get to
or seven climate,
nonetheless
day
websites,
simple. In the past, simply had
are
needs to
volume
managed
computers,
with
to find
only
sÏdhanas
language.
is the sheer
translators
the Sixth
age,
and
only
but also,
many volumes, as well many more volumes. All this
with
shÏstras,
are not
Nyingtik,
with
be translated
that
There
the Longchen
months,
food,
put
so
and
much
attention into their efforts. So
for
this
generation
kind of crucial turning
try
and
languages, words
way,
translate and
properly.
the
should
Buddhists,
dharma definitely
it
is
our
into
try
my own relying only on
This
but I think that
of
is
a
point in the West. We should
to
own
relate
judgment Tibetan
the
a very
in is
short
we
sighted.
When
talk for hours
felt
discuss
term
this
one
about
a waste
of
kind
thing.
to be
it
Iteach in the West, sometimes
of
‘duÒkha,’ which
a as
is
moment, it is translated Now,
suffering.
what
is
never
word, and I have
time.
I feel
Take
it
instance,
for
word.
Sanskrit
suffering.
the
At
the
SaÙsÏra
has
in
suffering
to
is good
the
German
language?
:Leiden. It means pain, grief, or sadness. :Pain, grief, sadness. You see, this
:
[Student]
:
[Rinpoche]
we
why
to
need
so
is
‘duÒkha’
connotation
of
discuss rich
in
of ‘never
There
is the implication
only
that
that,
unwanted. abandon’
always
it
The
also
unbearable,
So when
or
‘escape’
the
we
are
will happen
to
going
things
generally
the
pain,
of
with
The And
as
something
one must ‘ saÙsÏra, we
like:
suffering
down at
or
next.’
change.
connotation
as
the
and
to change.
going
and
we say
tend to be looking
suffering
is
are has a
is things
with something
has
knowing’
impermanence,
is
term
The It
‘not
and what
of
everything
certainty
besides
sure
being
words.
meaning.
‘uncertainty’
even:
knowing
the
a
of
minor
suffering.
referring
to
is
or the grief we don’t see as part of the impermanence. We are not looking at the uncertainty aspect. If you truly have a feel for this word, you should know how to apply it to a very ordinary situation. Like when you are having a delicious ice cream, which is quite an enjoyable moment, even at such a time, you can reflect how
something of
like the pain of
depression.
that
It
is
a
headache,
something
too, is duÒkha. You realise
changeable.
And who knows? Perhaps
one
is going to make
be the sole
cause
or
sick,
perhaps,
chanting
there
no
:
:When
Tibetan,
is
in
magic
it is going to
languages
or any kind of symphony. :In Chinese Buddhism monk
foreign
always
other
is
there
:
“A
cream
this ice
at all. There
[Rinpoche] saying,
and
of one’s death.
[Student]
rhythm,
it is uncertain,
than
no
real
is
the
the
sâtra
culture,
but
reads
better.” Many personally,
people when
it
music, for instance,
don’t
like
Tibetan
like
Tibetan
comes to I cannot
songs.
the
painting
stand Tibetan
What
I do
like
and
the
art, and I is Indian
music. word
even
And of what
operas.
It
makes
an
they
is just
the
other
way
are
I do
saying,
the rhythm
not
understand
I also and
the
like
one
European
emotion
that
on me. I find Tibetan music to this sense, we are the same. Ialso more interesting, but that’s just
impression
be quite boring. In find
though
cultures
things
go.
Anyhow, when it comes to practicing in a group, in some instances we might meet up perhaps once a year, and then we are given this text that we are not so familiar with. So I would suggest sticking with one chanting style. It takes time to learn a rhythm, so it becomes a choice of ‘more practice’ or ‘getting the rhythm.’ Why dedicate so much time on choir
class?
There
is this perfectly
good, monotone
style that is still being utilised, both by the Tibetans, and also by those practicing Japanese Zen.
27
Refuge
But in choosing
to
chant
in,
it
is
the
really
language
that
up to you,
you want
especially
if
you
are practicing individually. There are two things you might want to consider: do you want emotion or do you want to penetrate your mind stream with the meaning? Ithink it is good to opt for the second of the two.
F
Bringing Forth orth the Inspiration
We
don’t
I don’t rolling forget
have
blame around about
I am getting
that
you.
much Even
in the
practicing
inspiration.
Of
course, I am
I, myself, although
dharma
all the
the dharma.
time,
still
Still I forget
I
that
closer and closer to death. So for you guys, who are tending to babies, have a job to do, or some sort of appointment to keep, you have a much harder go of it. But even so, when there is time, we don’t have the inspiration, and nor do we put that much attention into having it. We wouldn’t even
same degree of energy that we might put into watching a football game, for instance. And many people say to me: “I am so lazy! Rinpoche, what should I do?” Of course, there is a general give it the
antidote
and
for
this
situation.
to the stories
listen
To
you.
past, will certainly inspire like “Milarepa’s inspiration.
your
But
mind is
from
that
worked.
so
also.
many
Milarepa
can
us. you
only
I have
Songs”
There
inspire is,
on
these
so
become
you
you
Reading something
a
after
and
some
while, because how to
escape
songs composed on many occasions, it
should
read
such
will inspire
on a
after
this
is
as
Perfect
books, which
you.
What
this. If while,
how
by has
works
my
of
beautiful
solely rely
methods,
jaded,
of the
does bring forth
and the “Words
Do what
books,
masters
will know
are so many
can’t
dharma
read
times, and
Teacher.”
saying
eventually, clever,
Definitely,
“Milarepa’s
really
Songs”
read
the great
of
we
I am
you you end
rely will
up
callous. How do you say this in German? :Hornhaut [in German, this translates as horned, or thick skin]. [Rinpoche] : We have become such a ‘hornhaut’. If becoming
:
:
[Student]
the
Buddha
spend
time week,
first
you
it
would
had
himself
Shakyamuni
with
for
one
be
quite
whole
to
decided
month,
inspiring.
for the
He
would
But perhaps after one week, he would on your nerves. I have a feeling about this. For instance, we might end up thinking, “He is too perfect” or “he doesn’t make any mistakes,” and that alone will get under your skin. Every time you look at him, he is perfect. And then, in our stupidity as ordinary human beings, we always finish up comparing: “He is so good. How come I am not inspire
you.
start to get
like him?” wanting
We have this
to be good. For this
this laziness, take We of
it
habit
refuge
say,
to
the
and
loss
for
of
Buddha,
protect
“Please,
laziness, helps,
and
the
you can
loss
also
kind
of
dharma,
me
from
incense
inspiration
is
forth
necessary. on
how to practice the refuge.
So
this
is
a
basic
pith
for
we
again
and
saÛgha.
the
menace
of inspiration.”
light
and of
problem,
inspiration,
Bringing
advice,
the
of comparing
Then,
or
if
candles.
really
instruction
quite
and
The Value Valu e of Individual Practice
you should really do it individually, because in a group, especially where the group is being led, you don’t learn so much. Now indoing it individually, you will tend to have a lot of questions, and a lot of doubts. If
you are
Having
should
doing
the ngöndro
as your
practice,
said this, not all doubts need answering.
You
now
until
how
to
know
that
enlightenment. practice
the
practicing
is just
understanding
the doubt
is here
Anyhow, dharma
as
from
knowing thoroughly
unlikely
as
having
of how to drive, and then
28
and
a
then
complete
Refuge
driving. By the time drive,
you
you
have already
It is not that
you
really
know
been driving
how
to
some
for
time.
first learn how to practice the
dharma and then practice. So try
rely
to practice
too much
individually
on group
practice.
and
don’t
You should be
able to practice without the teacher, and without
the
saÛgha.
[Student]: But what if there’s
on? Shouldn’t
a
lot of delusion going
Iask other people who
experienced
for direction?
[Rinpoche]:
Yes, of
don’t rely too much
course. on the
are more
But what I’m saying is,
saÛgha and the teacher to
practice.
Ngöndros Ng ndros of the Same Tradition
:What’s
:
[Student]
the difference
Tersar and this ngöndro?
between
the Dudjom
:
Longchen
Nyingtik
:
[Rinpoche]
On the
the Dudjom
are
they
same.
the
The
is like the mother of all Nyingma
course,
ngöndros. Of But
whole,
the words
Tersar
are
really
different.
has refuge; it has bodhicitta;
guru
it has Vajrasattva; it has maÚÐala and it has the
yoga.
any case,
In
it is of the
the Guru Rinpoche Whether version how made
busy
for
should
many
you
also
Nyingtik,
have.
people.
do
the
This
The shorter it becomes,
of
course,
but
then
the
times,
more
much
do,
to
at
long version, because is
is
a you
do
it includes
information.
the easier
gets
also
information
on
version
decide
then
There
short
all depends short
you
If
retreat,
Nyingtik
teachings.
it is of
or
to do the long,
choose
Longchen
time
Longchen
tradition;
and dzogpa chenpo tradition.
you
the
of
much
same
it is to
reduced
down too. It Longchen It is really
is
excellent
Nyingtik beautiful,
that
the
long
has been translated and the “Calling
is especially poetic. This is
one
version
of
into German. the Guru”
of the stanzas:
part
To have little
remorse,
To be bound
by
lack the richness of faith,
the lasso
of desire
and
prone to coarse
attachment, be
behaviour. Not to have qualms about what is unvirtuous evil, but to actively
and
engage
in it,
vows
To violate one’s
samaya an
and to break one’s
Are the eight unfortunate
conditions
of
mind. When these conditions
unfavourable
contrary to
us: guru, turn our minds to the dharma. Do not let us lose our way, O kind guru, inseparable from the omniscient dharma, befall
O
suggest
I would times. short
Alternatively, version,
version, such
and
as
then
your
one you
intention.
insert
the “Calling
lama has
to which
doing
a
the
long
parts
from
slightly
might
do the
3
at the
long
the Guru.” different
choose, it is totally
You
version
you want, you can
if
lords.
want
to
ngöndro. As
up to you practice
and the
Dudjom
lineage
practice
the
trekchö
Tsogyal,
there
Thugtik."
And
Khyentse
those
Of
in is
course,
different,
but
they
Nyingtik,
Vajrasattva
nectar, Vajrasattva
you want to based on Yeshe
wanting something
a
to
"Khandro practice
like
trekchö
two practices
these
not
conflict.
is actually
sends
if
Tsogyal’s
also
do
Or
tögal
Yeshe
for
there
future.
and
is
lineage,
Nyingtik," practice.
in the
you 29
and
are
In the
red and
the
"Chetsün
tögal slightly
Chetsün
instead
fire which burns
of
Refuge
and
cleanses
Tersar
Iwould
no
I would
some
the Rigpa
following
good.
you.
ngöndro for
of
suggest
you,
the
especially
curriculum.
This
Dudjom for those
short
version,
as it is compact, yet also can assure you that there is
also recommend,
any case,
In
conflict.
I
All being
of Longchenpa
followers
and
Jigme Lingpa, how could there be?
:If you
have
:
[Student]
even
a
version of the S
different
used to saying,
Line Prayer that you’re already
is it alright to continue with that one?
:That
doesn’t
:
[Rinpoche]
matter.
S
Practice for the Sake of Enlightenment
[Student]: : [Student] : I think
you
said before
that
we
should
strive to become good people. This is irritating for because
now
I
am
hearing
it’s
more
about
not
me our
determination. [Rinpoche]
: :: Actually,
these two
aspects
fit together
very
the dharma in the
not
sake
of
good
human
kind
our only
all sentient being
to
enlightenment
should
for
should
is not
some
our
become
also
for
a
kind,
Becoming
sense, a
of
the
or some Nor are
like
intention.
kind
practice
Especially
to
be but
oneself,
in the ordinary
win
prize;
is the prize.
Take the Highest
Subtlest
Action
[Student]
:
But
:
aim
beings.
of philanthropist,
aiming
and
hīnayÏna
one
is
for the sake of enlightenment.
mahÏyÏna,
enlightened,
we
I am saying
well. What
View While Applying the
somehow
should
be
our very
are to be yet our view
actions
strict,
should be unlimited?
:
We
but
on
:
[Rinpoche]
actions,
cares
talking about perfect
that
the
view.
vajrayÏna-like “Who
should
about
be
view, When
being
very one
strict
should
we say good
and
something bad,”
the view. It is this attachment
we
really
have
our adopt a
with
like,
we are to being
to get rid of. I am not
saying
we you
we
should
care
not
should
go
should
about
forget
about
beyond
being
being that.
bad.
or
good I
am
It shouldn’t
that
saying be
our
nor should we have this fear of very related to the view. Our actions should always be very subtle. So you practice the dharma as much as possible, as perfectly as you possibly can. The more classic way of putting this is “Take the outer form as the hīnayÏna, the inner mind as the mahÏyÏna and then secretly, practice the vajrayÏna.” How can you do all of this at once? You aim to be good and being
bad.
should
This
always
the subtlest
to refrain
action.
or
is
not
So
one
you
are
apply
that
should
look they
action,
you
it to
case, being a
as
not
eating
are very at you and see
alcohol,
wholesome,
view. What
and apply
in this
such
people
If
view
of the prÏtimokßa actions
drinking
actions.
actions
vajrayÏna
Many harming,
from
wholesome
your you.
take the highest
action. The subtlest,
àrÏvaka-like
meat,
is
but
feel inspired
by
always
the
have
also need to keep in mind
not get carried
away
by the action. In
over
other words, the action should not take
and
visa
deeds
versa.
Apart
the
mind,
of
beings,
all
other
the
from if
of
three
non-virtuous
to
benefit
are
actions
the view
sentient
allowed
and
encouraged.
top
On
and
helping
there
is
not
of
them,
also
harming the
for
a
sentient
vajrayÏna
responsibility
to
beings,
practitioner, be
genuine.
you try to act in a good way and behave then, the very act of inspiring people becomes stifled. By placing so much emphasis into being an inspiration, you end up getting carried away by the action. You, the practitioner, then Sometimes
nicely,
but
become
contrived.
gets
tainted
such
as
by
In fact, the act of inspiring,
one
of
the
eight
worldly
then
dharmas,
wanting praise and not wanting
30 Refuge
to be
criticised.
especially,
That
vajrayÏna
is
where
the
practitioners
mahÏyÏna
pursue
and this
and
are as
So always
apply
genuineness
all
kinds
to be
considered apply
you
would
be
the highest
the
lowest
bodhisattva,
communicate Buddha
was many
Nowadays,
since have
very
and
that
spoken
the
and
of
people
in
was
women.
this
strong
and
untouchables.
appeared,
cast
there
of hierarchy
system,
was
between
Also,
as
just
and
to
to
a
in fact, this is
has
long
culture.
have
had
this
Then there
cast,
time
cultural
women.
you
the
two thousand
India
the
have
women,
having applied
with high
at
West
action. What
this strong
men
to
able
he is reputed
But
was in ago. India
Hindu-dominated
the
unfair
of the Buddha
years
be
people,
is the Buddha
hundred
methods,
away. You anyone.
to
have
with
view and the subtlest
Brahmanic,
using
may be you to
able to in his time.
Buddha
lowly
good example
to realise
Were
turned
in the prÏtimokßa teachings,
highest
five
actions.
out
turfed
Shakyamuni
idea
while that
view and the highest
effectively
this
view those
not be able to get through to
would
are a
possible.
including
only the highest
simply You
actions,
of
as
natural
the
low
is
cast,
Buddha
background
a one
matter
As
to be time
of revolution,
these
with
the
permanent
existing,
cast
system,
important
creator,
than
the
Furthermore,
if
one
non-duality,
then
another Were the
immense
the three the
vehicles,
vajrayÏna
went What
beyond he
most
important
fourteen
root
to add
in
highest
the
is something
Now
in
points
samayas,
the is
which
which
of
is
Among
teaching that
are are
completely
samaya. are like
at
to listen.
vajrayÏna
vajrayÏna,
the
issues
here.
men and women said was, “Women
actually
ignored.
is
issue.
automatically.
saying
important.” This and
it
issue,
have wanted
thing
more
view
all of these
the Buddha’s
and
the
is included
would
another
the notion
woman
and
against
truly
outwardly
establish
a
make
public,
refuting
be
like
To
ultimate,
male/female
duality,
time, nobody is
and
man
the
the
an
to
can
gone
he to have
same
to of
happened
was
to reform.
much
view
is considered
It
reformists.
acceptable
reforms
deconstructing
of
of fact, the Buddha
greatest
of the
is he
equal.
more
forgotten
one
of
the
There
are
the fourteen
most
crucial
things
a
that
vajrayÏna
practitioner
last one is, “Women are the nature you ignore this, you are breaking the vajrayÏna vow. And just to give a brief idea of the other fourteen, it is also breaking a vow, “If you don’t hold the bodhicitta or if you think your body is
must of
heed.
The
wisdom.”
ordinary,”
If
and things like this.
see how skilful the Buddha was. Think about it. If you were a psychologist, how would you talk to your patients? Let’s say your patient has this strong liking for coffee. Would you, as a skilful, compassionate psychologist go and say, “No, don’t drink coffee.” Would you say that? Surely, you would say, “Okay, maybe You
decaffeinated;
how about
work
through
finally
in the end,
This is exactly
this
It’s Germans unequal.”
easy to
cloud
you say,
what
Western Buddhists
of
for the
You have to slowly thought.
“Coffee
the Buddha
seem to
come
But what
that?”
And
then,
is bad for you.”
did, although
many
miss this point.
French,
the
English
up and say, “He is we are talking about is a
and
the
being society
two thousand five hundred
in existence
a
particular, by
Hindus
Hindu for
society,
from
standing
Were
they
shadow
those,
but
‘an obscured place.’
one
men in society dominate more very unequal. It is very unfortunate
Even
today,
women.
It’s
looked
the
prohibited
up at certain places and locations. so, the sun would have made their a particular way to the ground. After
fall in
this
as
such
this
to do
that it would be considered
than
Within
were even
who
untouchables’
In
entirely dominated
years.
thousand
were
there
‘ordinary
one
society,
five
years ago.
is the down
of
the
fighting
for
human
mind.
on women. biggest
Societies
have
of
we find women,
despite
all this,
Then in America,
organised
always
groups
31 Refuge
women’s
it is the
rights only
one woman
and
liberation,
country with
a
that
really
has high
but
yet to produce status.
The
even
highest
status
that
has manifested
a
of state. In Asia, in
on
and
countries,
even abuse women
positions.
country
are
me
asking
In
are
can
on
it does
of
myself
as
prime
sometimes
dangerous.
Just
because
not follow
quite
I have
really
questioned
myself,
“Do
recently,
to
a gay person
doing
the
ChakrasaÙvara
and
so
have
and
that
asked
he asked,
a
female
is it okay
should
so
Ithink sexual
meditated
prejudice
and
towards
I could
me a
look
happens
about
prejudice.
ChakrasaÙvara
has
so-called
for instance
my part,
liberal
sat
any
we
do. This
I have
I found
I don’t
first
most human beings
is always there. For being
homosexuals?”
high
the
this
Take
that
we
But
orientation.
actually,
such
was
minister. So if
so
homosexuals.
much. Prejudice
have
these
of
you the world has been more or answer would have to be no.
fact,
be
orientation.
straight,
down
the
some
in
instance,
for
is secretary
to look down
thought
actually
whether
actual
a woman
women,
female
women,
democracy sexual
a
to elect
less fair to
region
Lanka,
Sri
for
confirm,
But
question practice.
then
related Now
consort,
Vajrayoginī,
to visualize
his consort
as a
male
instead?
to have didn’t
always
the
have
have
mind, which
to think
I had
And then, I was amazed
a
for
at how prejudiced
days.
I am, not
you can.” I course, I this Buddhist training foremost in my is honestly not an excuse, I must say. I to
ability
sort
that
answer,
few
of
told him that the whole
“Yes,
confidence.
Buddhist
Of
concept
of consort
to do with a male organ or a female organ. It’s got to do with the union of emptiness and appearance. From the Buddhist point of view, when we refer to a deity, we are talking about appearance and emptiness. Emptiness represents the space, and wisdom represents the appearance. has got nothing
Looking vajrayÏna,
Indrabodhi,
to
back
historically who
have
my queens,
don’t
want to give
it
made
my any
the
origin
of
the
was
taught
to
King
the
request:
“I
want
to
and my palace. I up. Iwant to be king. You are the Buddha; surely, you must know a method to enlighten me without abandoning this. You are omniscient. You must have the power to teach me the way.” It was then that the Buddha elephants, of this
taught
the vajrayÏna
for the first time.
[Student]: : [Student] : How
could he become a student when he no pure motivation? [Rinpoche] :Well, this is a symbolic history. He must have had pure motivation. After all, he really wanted to achieve enlightenment. At the same time, he didn’t want to give up all the worldly pleasures. And as the Buddha said, “It is not these worldly pleasure objects that are binding you – it is your
:
had
attachment.” Tantra,
the
He
then
very
first
receiving
teachings
not
was
only
also
the
entire
soldiers
kingdom this
very
actually,
prayer:
queens empty.
place
that
refer
to
“In
UÐÐiyÏna…”
the Or
Orgyen
yul gyi, …”
[Student]
:But
:
the
kingdom.
to
GuhyasamÏja
taught.
the GuhyasamÏja
It is written
became
the
ever
tantra
on
Indrabodhi,
enlightenment. the
taught
king They
all
achieved
down in history.
to
the
As
a matter
place
kings,
the
of
when
northwest
as
recited
if the Buddha
of
in
had
but
benefited,
From whole
fact,
is called ‘UÐÐiyÏna.’ this
After
Tantra,
it
And, reciting
the
land
Tibetan,
come to
is
we the of
“Hung,
France
in
the Middle
Ages
and said, “There
on
would have burned him
: Exactly,
that’s
:
[Rinpoche]
getting
the
rid
thousand
the
of
Buddha.
real
Women
the
problem
very is so
men can
and
years.
five hundred
no
is
the stake right
God,”
they
away. reason
that
important
wait
the
to
two
The issue of God is the
your ego up there. Nobody would have listened. Just as there are some people, who are really, very good at criticising so that nobody listens. Being very skilful is entirely necessary. And when teaching the vajrayÏna, biggest
problem,
because
it
is
32 Refuge
say, women are very
he did
something
that
the
female Buddhists,
First
of
which
consists
talking
to
the
seem to
all, of
there
Again, this is
Buddhists,
especially
have missed.
is
the
thousands
general of
audience,
people.
you
When
can’t
reveal
is suitable. The Buddha
taught
general
too much, only what
important.
Western
audience,
the
audience
specific
to
be
is quite
taught
dispute
of
Tibetan
Buddhism
[Student]
:
or
teachings
manner,
As
this.
a
it
to believe After
teaching.’
result, there is
Even
Thailand,
these
Obviously,
today,
they
think
if
that
is Hinduism, not Buddhism.
:Rinpoche,
it
vajrayÏna.
audience
specific
around
Lanka
Sri
the
specific
different
‘this
a very
For
selectively.
done in their absence.
some kind you go to
wasn’t
taught
more
for the general
difficult
was
in a more
taught
that the Buddha all, it
Buddha
since the
taught
are
teachings
audience.
specific
the
say,
So it is safe to
need
a
to
mahÏyÏna
said
in
the
tradition
àrÏvaka
women
that
achieve
can’t
enlightenment…
:Yes.
In
:
[Rinpoche] that
body
am
understanding.
you
achieve
can’t
saying;
the
the
say
that
in
enlightenment.
Buddha
they
àrÏvakayÏna,
They
said
that
a
That’s
for
have
women’s
the
what I general
vehicle.
: But
:
[Student]
I believe
enlightenment
in this
because Iam
a woman,
lifetime
if I
could
attain
as a woman,
it’s not that…
it’s
not
:
you are talking about the case, it’s possible, and is agreed. approves of that and Buddha supports you in
:
[Rinpoche]
vajrayÏna.
Buddha
Now,
In that
that. No problem.
33
BODHICITTA ODHICITTA : ONE ODHICITTA:
OF THE MAIN
FOUN DATIONS FOUNDATIONS
n
I
the
Nyingtik
or stanza.
and
the
that
the
I
bodhicitta
is
Usually,
foundations,’
refuge
as
liturgy
are
one
in
when
we
counted
the second,
we
we talk guru yoga.
When
add the It
is
so
– it is
essential. themselves
distracted
towards
quite
seasoned
attracted
by
about
as
less
the
wrong
Buddhists,
a wrong
view
or
of the
four
first,
and
the third and
and the maÚÐala
the five
about
at
main
to ‘the the
as
practising
Older
consider
aware
refer
and then,
to think
important
refuge
be
one
actually
is
the
please
the fourth, there is the Vajrasattva, offering.
of
Ngöndro,
However,
foundations.
bodhicitta
short
bodhicitta
Longchen
sloka
the
foundations,
the
bodhicitta
Buddhists
risk
of
we are ever get of us think
view. We think unlikely
to
path. Many
may being
way,
in this
We might the
we
but this is where
not obviously
go
against
yet falling
buddhadharma,
have to be careful.
into
the Buddha the
wrong
or
view
by the wrong path is quite easy are a number of reasons for this. First of all, most of us take a very theistic approach, and owing to the habit of being theistic over many life times, this also causes an eternalistic approach. So we see Buddhists, who are actually eternalists. and getting attracted
and there
And
then,
there
is
also
the
nihilistic
approach,
among those who believe they have a little of emptiness. The problem is they also have the wrong view. Although appearing to be Buddhist, they are actually more like nihilistic atheists. They may think of themselves as Buddhists and may not consciously go against the Buddha and his words, but still, it is a wrong path. There are also a number of more obvious issues that we should be cautious about, especially especially
understood
in
the
in
general.
This
are
many
phoney
vajrayÏna
and being
within
a
teachers
Tibetan
degenerated and
Buddhism time,
I have
there
noticed
many
us
of
are
getting
colourful
methods.
Despite
colourful
methods,
there
neglect
to teach the ground basic
as
the
by
their utilising
are
even a
view
distracted
certain
these
many
of
teachings
is not
view. There
of
ground,
not
but
that
having
as a genuine path. you have been trapped by the wrong path. We may feel that we are seasoned Buddhists, but falling onto the wrong path is a danger that lies in every moment of every day. realised
this, there
you
have
Having
a
If
is belief
into
fallen
Complete
Assuming
we
that
in it
such
a
path
Picture of Bodhicitta
have
to
managed
attention
from
wrong
path
the right
path, then
within
that – there
greatest
path.
greater,
and
determination path, but
also
bodhicitta.
dwelling
on
the greater
We
in
are
now
which
is
saÙsÏra
or
not
are
and
only
path,
we
talking
a
nirvÏÚa.
is
path The
on
a
lesser,
the
practice about of
our
following
to enhance
In order
of
path,
mahÏyÏna
neither
the
divert
the right the the
dwelling
quintessence
the mahÏyÏna
of
greater
much, much
a vague
a
social
small aspect
kindness,
of bodhicitta.
bodhicitta
or even
sake
not
ultimate
and
you
providing good,
as
this
it is but
understanding
to the notion of
tolerance,
the sacrifice
has
humanitarian
your own
of
still
do
not
life
have
a
forget
a
have that
complete
there
is
a
one and an
picture,
relative
bodhicitta.
Of
we
your
If
have
One of the Main Foundations
to
bodhicitta. And
quite
is limited
others,
of
Bodhicitta:
should
Although
a
some
and
with
not good enough,
compassion,
work,
the
of
is
of bodhicitta
as
such
service.
is really
of the absolute
for
concept
to do with kindness, tolerance,
certain
charity
so it us, we
bodhicitta
many
path. For
humanitarianism,
of
understanding
one
is the
idea the mahÏyÏna
something
sort
path
have
course, little
say:
compassion.
at
choice
“Christians
Judaism
an
inter-religious
but
to
talk talks
speak about about
conference,
diplomatically love love
and and
compassion.
We
compassion.
All
compassion
goal,
and
but
chauvinistic.
have
that
the
are
tolerance
can
the
is behind
compassion,
about
love
all
have
This
and and
same
the
is
what
concept
of
this compassion.
exactly
If
compassion, the
same
don’t
and
as
love and Christian
Christian
you love
Christian
tolerance.
very love, compassion that makes you co-dependent backfires on you. The tolerance
tolerance eventually
the
that does not have this ‘something
compassion
really victimises
you
in the end. You need
picture of the bodhicitta. picture
the ultimate
of
a
It
and and
or
more’
complete
we talk about the we are referring to
And when
bodhicitta’
bodhicitta.
What
understanding with
talk
we
mahÏyÏna
Buddhist
same as
be the
‘complete
love
not stop there. There is something
does
that,
about
are for. I am not trying I am saying is Buddhist
What
and
compassion
talk
routes.”
conferences
compassion
further
religions therefore,
different
inter-religious
to be
Buddhists
is
ultimate
of emptiness.
compassion.
bodhicitta?
It
It is emptiness
Christianity
doesn’t
is
an
in union
talk
about
nor
this,
and
this.
Actually,
upon
does
or Hinduism talk about an aspect that we touched
Judaism
this
is
when
briefly
wholesomeness’s.
talking
You
always
beings,
you
whatever mind’s
If missing
a
drug addict? If this
person
lifetimes,
drug
as
a
to be reborn.
You need
proper
and
trying
to
thousand
the
place
you are a help this
next
kind
aspire
nearby
have
they
to
thousand
are
the
going
of determination.
to be reborn at the
or
him
bodhisattva, drug
decided
five
you must
wherever
this
for instance,
time
has somehow
bodhisattva,
You might,
example,
our every act will far do you go, if to help an alcoholic or
addict for
to be reborn
determination
that
your own we are
So how
trying
a
realise
the non-duality,
therapist
become
all
– the non-duality.
disappointment.
you are a
practice
is
already,
So
three
enlighten
then one should your own idea and
manifestation.
to
your
begin
and
do is
approaching emptiness
lead
the
wishing to
with this good motivation: sentient
about
her. Say
and
addict
lifetimes. Now, somewhere
for in
have
for
been
over two an obscure
2421
place, this
you
although
you
you
an
must
do
and
Why
it.
base
because
the
–
healed,’
healer
are
they
problem,
in
knows
somewhere,
This
when
being I try
according
helps
a
a
firefly
to help to plan,
coming
is the
notion and
around
It
from?
the
of
is
of
‘being
doctor
and
bodhisattva’s
mind. The exists
lot. My
of and
can own
front
people, I
degree
none
externally
in
this
healing,’
the
But
of bodhicitta.
give up? Where
notions
that
in
life, just
compassion.
realizes
this wisdom, the bodhisattva
like
whole
have
confidence
these
all
bodhisattva there’
is
bodhisattva
all
and
day,
as a bodhisattva what we call the
relative
of
can’t
a
day, but
bodhisattva
this
addict,
‘drug
a
happen
half
be reborn there.
the real quintessence
Why
of
for
complete
That
quality
does
compassion?
to
going
have to actually
hour
now we come to
real
is
appear
only
a waste of a or half a
It is almost
strength
rebirth
need
order to do that
for half
st
say to
this truly.
on
develop compassion. experience
of the
and
Based
‘out
sun.
things
myself,
is much Even
so,
don’t work
“Why
is there
In the
frustration?”
personally
own
that he
or
entirely
person this
we
is
our own
idea
becoming
but
not realising
blind. But when
35
this
hope
we
is how
is
just when
lose
Sometimes
“This
and
my
I imagine
success,
of
interpretation,
is of
and
certain level but this is
I imputed,”
Thinking:
which
a person,
I might
person.
This is real success,” with
goal,
up
set
I have
After
there,
something
don’t.
a
reach idea.
the
not in this
confidence
time,
own
with
is
certain
In helping
she should
my
obsessed
“all
a
imputed
interpretation.
place,
first
so the
and
do realise,
most
of the
it should
be.
it has to do
where
we go
Bodhicitta:
you are
One of the Main Foundations
you know this so called ‘your as you help’ or ‘failure as you help’ is all in your own mind, you don’t get worn out. You don’t become tired because you realise that ‘all this’ is your mind’s doing. So this is a very general and somewhat gross example of the ultimate bodhicitta. If you have this picture of bodhicitta, you helping,
if
help,’ and ‘success
have complete To
bodhicitta.
reiterate,
understanding complete time When
of
picture
however,
we
reference
talk
to
compassionate
ultimate
emptiness. of
it
is
about
the this
Only
but
then
bodhicitta.
aspect
bodhicitta,
something heart,
bodhicitta
simple, that’s
is
is
Most
that is usually such
not
there
an a the
of
missing.
we as a
make kind
it. This
is
many people have. It does not necessarily make you a bodhisattva. Of course, this is not to deny there are very kind and very, very compassionate people. There are such people, and these people may even sacrifice their lives for something
may not be bodhisattvas. In fact, there is a danger they are acting out of their obsession and could end up being victimised by their goal-orientated mind. When too obsessed with a goal, there are a lot of other side effects, such as others,
but
still,
thinking, “this kind
they
is
how
approach,
of
can
bodhisattva
may even stop
lose
should
hope
With
work.”
do not
things and
a bodhisattva. mean a bodhisattva
this
a
work out,
determination
being
not
this, it does
it
when
But having should
just
and said do
things aimlessly.
a
For of
bodhisattva,
emptiness
not
is
out
hasn’t
worked
this
is
emptiness,”
we
mean.
carry on
if
in
those found possible. parcel
the
whenever
would
then
something think,
“oh,
stop there. This is not what
and
you are a
Having
we
bodhisattva’s
this
of the relative
relative
say,
to they
understanding
on. you accordance with the instructions, such as in the BodhicharyÏvatÏra, as much as As
Especially
an
having
bodhicitta
beginner
still
determination
bodhicitta.
and
the
So
carry
bodhisattva,
is
part
and
as you can see,
ultimate
bodhicitta
to be
always
have
are one
with two different
brought
together.
In fact,
they
aspects.
Two Aspects of Relative Bodhicitta: Bodhicitta :Aspiring and Entering
Relative
bodhicitta
‘entering,’
or
bodhicitta
is
generosity,
or
The
we
refer to
part
one the
of
the like
‘action.’
active
as
to
The
or
part
aspiring
generating
the
the
of
bodhicitta
motivation.
It
is
six is the
the aspiration.
It
seem
might
bodhicitta bodhicitta
as
two aspects:
has
and the other
carry out some kind of act, discipline, or basically, all of the
pÏramitÏs.
practising wish
the
also
itself
being the aspiration
is
as
quite
as
though
lowly,
the higher
the
with
aspiration
the
‘entering’
and the ‘ultimate’
bodhicitta
the highest. But it is not like this. Each is equally
ranked. like
us,
possible
In fact, it’s
at
Most
Jigme
obvious
an
that
intellectual
of
the
time,
Lingpa
said,
ultimate
for
beginners
bodhicitta
is only
level. in that
moment
when
we
think
about
totally But
the
at
opposite
we
least
understanding, entering For
bodhicitta
how
is
much
spiritually
cannot
is
we
worldly
and
teach
kind
already
is difficult,
probably
creating
is.
intellectual
Even
many six
the
beginners. pÏramitÏs,
to practise
easiest
practise
actually
of
good.
for
the the
something
emptiness
some
within
can
and
feed
what
of have
which
instance,
generosity
we are
emptiness,
this?
endowed
with
everyone
and
We
are
wealth.
but
not We
nor are we Maybe once
a tool for all situations. we can throw some coins at the beggars. To really be able to completely engage in the entering bodhicitta is difficult. Can you imagine cutting off your own limbs and feeding a hungry tiger, as has been done by the great bodhisattvas of equipped in
a
with
while,
the past?
36
Bodhicitta:
Jigme
one
Lingpa
must
first
bodhicitta.
This
can
One of the Main Foundations
said,
learn
for
and
we can
beginners
practise
do. This
is
us,
like
the
aspiring
we
something
We can easily generate the were a king,” and then, while imagining ourselves as king, when all the beggars come to us, we give them everything. There are all kinds of aspirations we can make such as, “May all really
aspiration,
sentient
practise.
“I wish I
beings
might
be that
think:
“That
good
the
training. the
There
or
Why
active is
they
need.”
And
it
as you are reading this, you start to just a wish. Wishing is well and not
aspiration
wishing
everything
is
we’re
but
despise
have
really
in this
aspect
aspiring is
it
that
bodhicitta
no
strong
we are and
the
is is
anything.”
unwise,
a very
bodhicitta
aspiration
that it
important
to perform
higher
bodhicitta?
determination, is
To
because
unable
very weak. We would seem, the only reciting the prayers.
aspiration
do have is when
doing
way
because have
so
aspiration
our little
we
us,
For beings, this
is
and
wishing
practice,
bodhicitta.
carry out
practise.
place greater
We aspire
the
all
everyone’s
for
we
bodhicitta
to
enlighten
we can
something
‘aspiring’ able
to
wishing
happiness during
So
–
the
on the we are also
emphasis
so
‘entering’
sentient
that
and
the
‘ultimate’
bodhicitta.
Aspects of Bodhicitt
a
a
Bringing the Different Together
as you
In effect,
recite the bodhicitta
do all three together all
sentient
bodhicitta.
with
beings
be
actually
doing
having
sacrificed
at
one
hour,
entering practicing
you can
liturgy,
mind. To think, “May
happy,”
is
the
aspiring
Then, for the sake of all sentient
you are precious
your
prostrations. least
time to recite the
or
prayers
And
–
or
a way, your an hour,
in
minutes half
of
eight days – this is the beginning
bodhicitta. generosity.
and if doing
five
beings,
so even
You You
of the
are sacrificing time and are sitting up straight,
briefly,
what
is happening?
At
you are not
least whole
world
everyday fifty
per cent
just
through
discipline,
and
for five
as
sitting.
is cutting
our
by transforming all
of this
‘entering’
all
is
humanity
of
minutes.
worldly
of
anyone.
harming
this
If
problems the
So
the chain
surroundings Thus,
samÏdhi.
bodhicitta.
Towards
Imagine
the
sitting
straight
were to
happen,
would
sitting
disappear,
itself
of thoughts.
into
you
is
a
Then,
a pure realm, can call this
the
end
of the
you dissolve the guru into you, or in other words, you and the guru become inseparable. For however long it lasts, be it a few moments, minutes, or hours, you are watching the inseparability of guru’s mind and your mind. You just watch. You watch and watch without any fabrication. This is a way of meditating on the ultimate bodhicitta. Thus you have three bodhicitta in bodhicitta
one
and the refuge,
end.
The Highest Gift
In
generating
have
to
train
the
our
mind
of
minds.
bodhicitta, For
this,
we the
really relative
bodhicitta what
is
the most
is virtually the
bodhicitta
mind?
crucial
simply
a matter
of thinking, “Those
help.”
Compared
to the bodhicitta,
mind
is
literally
a
of
much
Dismantling is
the
best
gift could
gift
you
the
you
delusion.
sentient that
they
could
Make
What
beings
released
themselves
mere mind of wanting to a temporal problem.
poor men
beings.
of
ever
see
beings
this
better this
formed?
better
see
endless than
endless This
is
beings
give. What
sentient
be
sentient
is
their
net
seeing
cocoon not a
‘sort of help someone’
37
need
the humanitarian
Bodhicitta
from
have
not
is
class.
them
could
it
all sentient
delusion
offer? Make
own true natures. of
lower
the wish to enlighten
of all. Now
Certainly,
with
Bodhicitta:
One of the Main Foundations
many occasions I have been asked why Buddhists are not doing things to contribute in the same way that Christians do. Why are there no Buddhist Hospitals, or Buddhist hospices? If answering in public, I would say, “Because Buddhists are lazy, and being During
lazy
and
big
a more
Indeed,
really
inner
rejoice
for
gatherings,
Buddhists
selfish,
compassion.”
in
public
only
this is partially
group, those
I would
talk
about
true. And then,
say:
Christians,
on
“We
should
Muslims
and
even that we don’t do.” Then, if speaking more selective group, Imight explain in the following way. Suppose there is this religious group building thousands of childcare facilities or hospices. Again, this is a big generalisation, because perhaps among them there is a bodhisattva as a Muslim, a Christian or Hindu. But let’s say that although these religious workers are doing a lot of caring work, there is no wish to Hindus. But
to
a
smaller,
enlighten
sentient
provide
beings.
and
food
is
one
hermit
of
the
Himalayas
fact,
within
babies
dying,
about
this.
meditating,
person
is worthier
Why?
Because
Most We have
doing
he
of
it
so
of
actually
be enlightened”
day. I would
say,
aspect,
this
than
difficult
enlightenment
In
lot
nothing
is
enlightenment
homage
is
doing
beings
every
this.
of
are a
he
there
mountains
none is
to
is
imagine
there
however,
the
aim
in the
of him,
to do this of
wish
is
all sentient
because
Now
outwardly
“May
purely
much easier
who
range
yet
main
somewhere
Inwardly
and he continues
genuinely
education.
living
close
Their
for
the first
to
group.
truly
others.
and It
is
to give people food and educate them. of
never
else to achieve
us
don’t
really
before genuinely
enlightenment.
appreciate
this
fact.
someone someone you go, you is only one
wished for Likewise,
if
were to come over and say to us: “Here have a ticket for enlightenment. There ticket.” I don’t think we would even think giving it to someone else! We’d grab it and go Enlightenment is such a valuable thing.
about for it.
a subject, so let’s not take enlightenment as an example. Instead, let’s say someone comes along with a potion or formula, which promises you clairvoyance or omniscience. We would drink it ourselves, not even sharing half of it with others. Actually,
Just
think
someone get
how
a
is
jealous
higher
it’s
when
bodhicitta,
you
all,
isn’t
After
large
there
often
better
teaching
too
much
is
practitioner.
should
be
happy, shouldn’t
we
of okay’
really feeling
practitioners,
aspiration
feel jealous
‘sort
If
better
of “I
you are a
is
or we
being
am
or
about these things.
left
but still, behind.”
bodhisattva
you
teachings,
means
this
realized!
practitioners,
envious,
being
genuine
higher
But
feel envious. Some
dharma
feel jealous,
you?
what
true. With their receiving
your
we or a
you wished for? Their means your wish is at last
that
enlightenment
becoming
when do
someone receives a better we do? If you have genuine
getting
last
often
than
coming
or
jealousy
How
of
that
at
instead,
us are
so we don’t we have this Who
shouldn’t
cares?
care
The Bodhisattva
are
There
Concept
three
bodhisattva Among
and
these,
The
to
together.
The all
of
and
get
enlightened
is
enlighten
is
beings
bodhisattva
beings
first,
and
themselves.
the
one
to
wishes
then
sentient
shepherd-like
the king-like
who
bodhisattva
bring
sentient
is
The
bodhisattva
bodhisattva
bodhisattva.
popular
first,
the
‘shepherd-like’
‘boatman-like’
boatman-like
enlighten
kind
a
is
wants
necessary,
the
most
enlightened
others.
bodhisattva:
of
bodhisattva.
bodhisattva become
the the
shepherd-like
who
kinds
bodhisattva,
‘king-like’
we
someone across
wishes
to
then,
if
The
third
should
be
aspiring towards. Enlightenment sentient such
beings.
a
mighty
BodhicharyÏvatÏra
a
is
Wishing offering.
give Just
by ShÏntideva,
38
to
wish
to
enlighten that
read
or out
wisdom the
all is
Bodhicitta:
of
ten
the
chapters.
don’t
of
most
the
a
merely
compassionate than
and
complete
read
that
beautiful
is essential.
mind and
that. You
tolerant
least
have
the
can
which
be
still
antidote
the
Within, there
stanzas
sort
is
It
is
compassionate,
ego.
have
for the
eight
explaining
And the bodhicitta
humanitarian.
yet
first
time, at
much
read the first three chapters.
why the bodhicitta
not
at
chapters,
you
If
very least, are some
One of the Main Foundations
ego.
kind,
of
much
more
loving
Bodhicitta
This
is
is why
and is
it is
a so
special. Basically, of destroying
worker
say a
doing social
temporal
man
not
helping
the
cave
a social worker has this notion ego, you are talking about a social
if
social
in
work
worker
pain, but
this
aspiration
the
a cave,
no
doing
in the
more
a
is doing has
bodhicitta. is
with bodhicitta.
of work
bodhicitta. Then nothing,
physical
sense.
or at All
speaking,
Strictly
worthy
lot
of
But
homage.
to heal there
least, he
let’s
is
he is
does
is
our man
in
Though
of
course,
for the general
accept
because
understand
the
has actually he
the
general
value
taught
audience
this, in the first chapter
or our mothers Ever have so generous a wish? Do the very gods, the rishis, even 4 such benevolence as this?
our
where
fathers
If there is
temporal,
temporal helping
someone
while
healing,
you
to appreciate
[Student]: But [Student]
but
is
permanently,
your
healing
another
is
Harbor
BrahmÏ
not
genuinely
pain, which doing
course,
audience
much
on
planning
it is that
person you
are more
ready to accept
need
more. many
people
this temporal help, aren’t they? [Rinpoche]: [Rinpoche]
of
not
ShÏntideva
says:
Could
is
easy to
does
enlightenment.
of
on
this is not
audience
Oh
yes,
this is what I am saying, the general
wants all the pain relief and the painkillers;
they cannot understand.
the Action, Which Is s Higher? I
or
The View
[Student Student ]:]:But doing social work will destroy Student]:
: ego.
Not
lot
In fact,
:
[Rinpoche]
of
necessarily.
not
only
have
they
they
have
ended
being
value,
their
abusing
a
the view has to be valued
or the more.
egos,
but the
of
more
also funds
has
of “which
action?”
the motivation
a
create
also
much
question
the view
[Student Student ]:]: Isn’t Student]:
ego
social workers, not
destroyed
up
can
It
many
for
collected. It is
greater
the
won’t it?
kind of automatically,
the
I am saying
important
than
the action?
:
Yes,
:
[Rinpoche] triggered
have,
but
you
completely
the motivation
many think
identify
on
is
what
usually
view
you
motivation.
and the view almost
the same?
:Yes,
but
:
[Rinpoche]
we
motivation
then have the corresponding
[Student Student ]:]:Aren’t Student]:
Not
the
by the view. Depending
people
of
them
Muslim
as
this
have
depends
the
right
terrorists
such, but
they
on view.
as
the
terrorists
consider
view.
Likewise,
and
themselves
some
to be
have good
kind
reason to
humanitarians.
reasons,
their by
a
Each
and yet these
think
Actually, simply
massive
unfair.
of social worker.
legal
They
believe
themselves
of
I cannot
as
entirely
they holy reject
due to their not being accepted
system.
This
world
is
often
us harbors a multitude of are our own views. Who knows
ideas,
of
what
news of violence in the Middle East, once while I was in retreat, these newspaper reports really stirred up my emotion. But one can’t really respond in this way. It’s better to wish enlightenment for both the victims and the oppressors.
is really
happening?
Bombarded
39
with all this
Bodhicitta:
Methods
Now
of Generating
to
methods
One of the Main Foundations
generate
are:
Aspiration
the
thoughts.’
Longchen
Nyingtik,
the
condensed
so
no
While
there is
it’s not
or have made you have time, Quite
as a
though mistake
well
meditations,
In the
is
mention
you are by
tonglen
can
breathing
exercise.
partiality,
you
give
and
with also
On the
two
popular
call
‘the
liturgy is
of these
missing
you
method
some
practices. something them,
by
if
virtue,
many,
of generating of
the
combined
out-breath,
happiness,
and
do both.
practiced
be
four of the
brief
not practicing
one great As
short
bodhicitta
known
bodhicitta.
we
what
Iwould suggest
tonglen meditation aspiration
bodhicitta,
tonglen and
immeasurable
Bodhicitta
other
and
a any
with
without
all kinds
every sentient being. And then, while breathing in, you absorb the pain, suffering, problems, obscurations, and non-virtues of all sentient beings, not just one or two, but that of of valuable
things
to each and
every
being. That’s
beginner
bodhisattva,
is not
this
aspiration
say
to
this
bodhicitta
is
aspiration
and
–
we can
all
bodhicitta
as a
do. Yet
is something
you want to become courageous enough to your limbs and give them to a hungry tiger, you have to first begin by tuning your motivation. Tonglen meditation is one very powerful method of simple. If
cut off
tuning motivation.
The Four Immeasurables
What
we
thoughts’ actually
also
try
to
immeasurables. think, “May
as
to
refer is
‘the
another combine
very
four
immeasurable
popular
tonglen
method.
with
With the first immeasurable
all sentient
beings
the
I
four
thought
be happy, right
now,
this very moment.” Let’s say somewhere, this instant someone is having a problem, or perhaps there is some sort of very strong depression. As the first immeasurable thought is loving kindness, we think, “May
she
all
sentient
beings,
have
happiness.”
We
someone, somewhere, gets what he or wants. At this very moment, they are recieving
imagine
that
their
wish,
fearful
and
cause
of
and
these
are
the
refrain
have
happiness
Thus,
this
is
and
differs
cause
The “May
sentient
a
we
depression.
May
thoughts in this and the
we
think,
stealing, because
Hence
the first
sentient
beings
cause
of
ordinary
we are
all
have
killing,
happiness.”
humanitarian
giving happiness
immeasurable beings
number
depression,
of suffering:
“May
emotions,”
“May
the
the
and
of happiness.
second
all
Suppose
think,
to this,
from
the
from
of giving, because
also the
have
of unhappiness.
thought
were
they
they
moment
In addition
of negative
causes
immeasurable
and
very
this
beings
all kinds
what
of
“May
Meditate
and love.”
“May sentient
free
think,
at
beings
compassion
sense
also
happiness.”
sentient
lying
are
they
We
of.
of
be
think: “May they
free
people
also
the emotions,
they
is,
from suffering.”
are
be free
thought
suffering
from
be free from that from the
causes
and all these non-virtuous
and actions. May they be freed of suffering
very moment.” So you have given happiness, causes of happiness, and have also managed
to
separate and
suffering
Now third
them
causes
the
they
unhappiness:
from
from
of suffering.
on
have joy. You then meditate
immeasurable
thought,
which
is
“May
the
they
remain in this joy forever.” The fourth is: “May from hope and fear. May
passion
from
notion they
of
all
towards
and
aggression.
relative, be
and
neutral.
enemies,
all sentient all sentient
nor
no
beings beings
no enemy, may
May
notion
Being
there
of
neither
attached
be free be free
towards
be
aggressive
friends,
may
all become equal.” You then remain with that. One
the
should
benefits
bodhicitta.
really
Please
read, “The
Teacher,” especially
to
aim
purpose
and
of
understand
compassion
Words
the section
40
better
of
my
and
Perfect
Bodhicitta:
where
Patrül
compassion
cream good
One of the Main Foundations
Rinpoche
sings
and bodhicitta. the
of
dharma.
pith instructions
arouse
the
bodhicitta
shame
that
although
The
And
praises
bodhicitta
of
is
the
are some
there
given
very
by Patrül Rinpoche
within
we
the
our
minds.
It
talk
about
Buddhists
to
a
is
the
and compassion a lot, we manage to put it into practice. So in every situation, one should try to develop kindness.
greatness
of
don’t
always
After
all,
compassion
bodhicitta
kindness and
the
every practice to the ego.
bodhicitta, addition
is
the
bodhicitta.
you
to
key
do
love,
Without will
become
the
an
An Antidote to the Ego
At the moment,
now,
antidote
of applying
the emptiness
to really enter our heads. Instead, as a dharma practitioner, the best to our ego is the bodhicitta. It is this
is too complicated for
the idea
mind and If
to
wishing
course,
of
you
have
to
wishing
enlighten
all
that includes really
sentient
each
developed
enlighten
all
beings
every
and this
sentient
–
being.
notion
of
beings,
to
someone unhappiness is almost impossible. You are aiming for the highest happiness, and even where sentient beings receive only a small happiness, still you rejoice. Now you see why this is an antidote for your ego. The practice of bodhicitta, just as the Kadampas have repeatedly told us – is always cultivating a manner or attitude of giving gain to others and adopting consciously
loss
wish
to oneself. people
Some
cause
could Yet
the
a
to others,
happiness
unpleasantness attitude
of low
opposite.
loss
bodhisattva
You
What
does
it
means
having
falls
might of
tend
confidence
attitude and
to
within giving
of
not minding
upon
self-esteem.
“It
myself.”
gain
and
when loss
is
not
fact,
it’s
oneself
In
assume,
at
all
just
or an the
are actually creating confidence. mean to have low self-esteem? It a very, very high ego, which is why
there is low
so
ego,
much
in the first
self-esteem
and
it is
ego
that
is
others
we
what
bodhisattva and
Basically,
call
attitude
are not there
is
it is confidence
never gets a
bothered
no
During
chance
watch
beginner,
With
to
point.
self-esteem
be afraid of
itself,
when
your
coming
being with
distracted,
come, as a
guru up
there
and watch that moment. If thoughts the thoughts.
merge
the
all good
again and again.
practice
immediately
again, and
is not
comes to you. In this way,
if the bad
referential
the end of the session, mix
the guru’s just
the
give
grows, while low to occur. So don’t
that
applying the bodhicitta
towards
you
is
wanting
your ego
self-esteem.
low
however,
There
is always
to be good and worthy. Feeling that good
place.
you get
If
visualise
the
again, watching
that
inseparability
again and again. When Isay watch, I am not asking
you to
recall the past mind,
future
mind.
moment first
I am talking
nor to about
mind. But in order
dissolve
that moment.
the
guru
into
plan and watch the watching
this
very
to do that, the key is to
you
and then just
watch
t
t
I
Y
I
Just Do Itt and You ou Will Will Get the Gist of
sure this applies to everyone, but I a real problem letting deities and gurus me. The way Isee it, what you are really is your potential and power. Have you got
[Student Student ]:]: I’m Student]:
still
have
come
into
visualising
any
tips?
:
Really,
:
[Rinpoche]
the
a
have to do it and after of it. Sometimes
like this, “Just the
breaks,
somehow,
certain
gears,
You just
instruction.
while,
have
you
on
you
and just
it. You just
will get the gist
are
do
it.
But
forever.
the
is
It might sound like it just won’t
41
about
to drive,
press
That
exactly
talking
clutch have
the ignition,
to
do
can go on
steering
sometime,
is: just
pith instructions
do it.” We
you? You just turn
go.
tip
the
don’t
gas
and
pith
Bodhicitta:
One of the Main Foundations
work right now. For a year or two, you might even go through a period where, in dissolving the guru into you, it will be more like putting an apple into your bag. But that’s the only way. Then, after a while, it will become more like inserting a glass of water into your bag. It stains a bit and yet, you also understand the bag. Then you will already have gotten the gist of this thing. After some time, you will come to realise it is like breaking a glass pot and then trying to find the two separate spaces. So right now, this is the only practical tip that works since we cannot help thinking of the guru or the Buddha, as an independent separate entity from our self. We only know intellectually, “this is my perception.” [Student Student ]:]:But isn’t it just realising that you are the Student]: energy?
: Yes,
:
[Rinpoche]
interpreting,
but
even
aren’t you?
in saying
that
you are
still
Everything base
of
reason
as,
your
Visualisation
visualisation
actually
it
works.
although it
is not only
This
philosophy
‘Louise,’
visualisation
at
a
interpretation.
Buddhist
why
yourself
an
is
Itself Iss
I
Your Imagination
is
also
When
you
you
for example,
in
the
very to
refer
call
don’t
is. Similarly,
friend, ‘Lucinda,’
the
a
it
looking
this is also
a
For what you see is all stemming from own imagination. Your Lucinda and my Lucinda are different. It is on this basis the visualisation works. It is a wonderful method. Many people think of visualisation as a Tibetan thing. Since very few teachers have put the visualisation.
your
into
effort
explaining
understandable. assumption
But
that
theistic
method,
method
always
are
told
him
as a guru
should
the
as
much
visualisation it’s
certain
this
is
kind
as there is a very cultural It
is
of
the and
just
that
the
emphasized,
and
we
this, visualise
Rinpoche.”
a
is
not really.
seems to get
to: “visualise
do it in
theory,
that, visualise
Why it works,
way, never
ends
or why we up getting
explained.
This is why
on
It is also
we
have such difficulty.
this basis that I was saying
earlier,
as we see him painted in a Tibetan thangka is pretty much a waste of time. Even if everyone were to use the same Tibetan thangka, as soon as each person looks at it, they have their own idea. Your idea is only your idea. What is more, your idea is probably not even close to what the original painter had in mind. So as you visualise Guru Rinpoche or any other deity, you might as well be a little bit bold in your visualising. Guru Rinpoche is a superior, sublime being, and in our ordinary minds, we think a sublime being has to look good. Our ordinary mind thinks in such a way to visualise Guru Rinpoche
and that is fine. The ‘good
question
looking?’
interpretation interpretation.
of So
is what
exactly
Again,
you
good
looking,
you
had better
can have
and
be
termed,
a
certain
I have
make
use
another of
your
own interpretation. Surely, there is no need to learn my interpretation. And even as I talk about this, it is you and your mind listening. You might think you
as I see it, actually you have not. It is only your hearing of and you will end up having your own idea. have
understood
good
looking
but this
V
Some Rules of Visualisation isualisation
Visualisation interpretation. might
is
really
Given
be, “When
based
this
fact,
visualising
on personal your next question
Guru
Rinpoche,
since
cameras, and video cameras, is it okay if I visualise my Guru holding a digital camera instead of a vajra, and a lap top computer instead of a kapÏla?” Now it is here that we would have a bit of a dispute. You are not really encouraged to do that. Not until a qualified master – a tertön Ilike walkmans,
digital
42 Bodhicitta:
and
a
One of the Main Foundations
contemporary teaching
where
treasure Guru
– invokes
discoverer Rinpoche
is
holding
a
camera
digital
in his right
you you visualise
left hand, and is giving
then would
not
out
of convenience
nor is a
hand,
there
is
it
have
in
kapÏla
his
it
be
we
not
place
does
he
has
something
intact. You must
kept
Why
two? Why
aspect
Only
is
in his
does
he
does
he
a own
have
it’s
that
have
It
In fact,
beautiful.
Why
Each is
in his
a way. a vajra
involved.
Why
hand?
laptop
transmission. such
looks
hand?
which
significance,
always
in
lot of symbolism
even one face? a vajra in his
have
that
that
because
a
hand and
should
all the right
attributes.
as
Now
to
search
you
still
exactly
how
a
is “It
number
likenesses
find
of
of
a
like me.”
statues
of Guru
of
Rinpoche
However,
and
“This
is
Interestingly
Guru
reported
you were Buddhism,
saying,
looks.”
photograph
looks
looks, if Tibetan
anything
Rinpoche
Guru
there
says:
which
he really
entire works
wouldn’t
enough,
also
for how
the
to they
Rinpoche, there be
are
close
all
look
rule of visualisation.
Not
different.
There
is
one
further
only
should
clear, but idea is
the
visualisation
also, it should
of non-duality.
sÏdhana
idea, there
During
not
something
comes more
are
generally
this
non-duality
teachings
emphasised,
to
are
business.
briefly
given The
and
with the
on
on
this
as
it
actual
some
give
of Guru Rinpoche
in his palace and instructions into
vibrant
the teachings
Anyhow,
visualisations
live,
be sealed
ngöndro
when receiving
practice.
be
always
seated
how to get
palace
of
Guru
is said to be as big as Mount Meru, or as as this whole universe, and yet Guru Rinpoche is as small as a sesame seed. Even so, you neither find it to be an inconvenience, nor is it unaesthetic. The container is neither too big nor are the contents too small. It is not as though there is too vast a gap between the sesame seed and Guru Rinpoche. There is no such problem. Then, for that very visualisation, and within that same state of meditation, you can also visualise the palace to be as small as a sesame seed, and Guru Rinpoche to be as big as the whole Rinpoche big
universe. small
Yet
sesame
Guru Rinpoche
seed-like
palace
is actually and the
inside
this
palace this
is
an
is
to
needs
course, by
covering
am some
is still
to simply
of similar
In this
wanted “I
case, you
And
non-duality.
kinds
really
thinking, there
in
these
you
if
just
perhaps
exercise
have
Rinpoche.
Guru
characteristics.
to
you
could
could always just
Of
practise and
Rinpoche,”
blessing. “I
of
Visualisation
of
Guru
thinking,
all
But
it
is kind
am someone think you are
else.”
Tony
Blair! Right visualise
a
in
preliminary
not
as a deity. You’re still your ordinary form and this is
why
the
ngöndro
dissolving
into
[Rinpoche]: [Rinpoche]
us we
I read
dissolve
Oh, that’s
that
instead
you,
dissolving
into
fine. The Longchen
difference.
You should
way
would
thinking
it
really
Guru
make
do both. Actually,
‘dissolve’
Nyingtik
into him
doesn’t
or
him
much
alternating
goes against always means him
be good, because that
of
into Guru Rinpoche.
Ngöndro does that. Your dissolving
the fixed
a
practice.
[Student Student ]:]: I thought Student]:
in this
you
do
during
yourself
practitioner, it’s
now
it
us.
coming to
:
[Student Student ]: Student] Could
your this
mind
very
you say
something
with the teacher’s?
about
merging
I feel like I can’t
:There
is
:
[Rinpoche]
a
whole method
of visualisation
to help with this kind of feeling. You visualise
guru,
the
Guru
Rinpoche.
teacher,
in front To
of
enhance
you the
in the
approach.
So
this
special.
43
is
why
form
atmosphere
you understand the true nature the guru is not in his ordinary form. visualised as an ordinary being, make
ordinary
do
well.
the of
and
your mind, If the guru is then it’s an we make him of
Bodhicitta:
[Student Student]: Student ]:]:The
One of the Main Foundations
energy
of Guru Rinpoche
is
can come from within and disappear, or does it stay? It seems when we practice the energy can come and go. [Rinpoche] [Rinp oche] :Of course, all the time. Doesn’t it? something
isn’t
timeless,
it? It
:
actually
[Student Student]: Student ]:]:Yes, it does. Iwondered
:Ideally
if it should stay?
it should stay, but it doesn’t,
:
[Rinpoche]
does
it?
[Student Student ]:]: When Student]:
bodhicitta
out.
it
transfer husband
meditation
and
not the
easy. one
You
see,
last
and
felt
me,
that
year so
Iwas trying to let
suddenly
I also felt
was
angry there
I felt
Irepeatedly
really
about
then
I lost
my
sad.
go
that
can
I
During
of all this.
afraid.
the fact
that
was I was
It
on to shadows. new wife are in front
grasping
When Ivisualise that he and his of
I try to ask
and the house at the seaside, I removed
and
who
me, so
into
house
practice
The husband
everything
I do the practice,
comes
first
have to struggle.
:How
:
[Rinpoche]
long have
you
been
a
Buddhist?
[Student Student]: Student ]:]:Since 1985.
:So you
some
time.
going
well.
not joking in saying this. You really
have
have been around
:
[Rinpoche]
Do
you
for
want to practice?
seriously
[Student Student ]:]:Ithink Ido. Student]:
:It
looks
:
[Rinpoche]
And I’m
to just has
go
been
through
your
like
it
everything
way. so many
this
husband
After
saÙsÏric being
even
wife, perhaps
many
that
she has been
guy your past as long as you all, this
times in
lives and will be again in future lives,
carry on as a
is
is. And
your
this other
wife
over so
lifetimes.
The Benefit Benef it of Uncertainty
Of
course,
practically
speaking,
accept. This I know. But Ihave this is the time
try to find
an
to practice. It is
easier
path,
your
very difficult to to tell you honestly, difficult. But if you
it is
path will linger, and
only become
longer. Just do it. Iknow it’s
pray to protect you
the
but
from
objects losing
of
refuge.
Ask
determination.
very
hard,
them Ask
to
them
you from new girl are
to protect and
his
you
from
this
noticing
burning
doing. desire
your
what Ask of
husband
to protect
them wanting
to know
are doing moment by moment. I’d admire you if you really kept this up. In this kind of situation, there is so much benefit, if you can apply what they
For
yourself.
the
it will not shatter
happens,
say, you are
will not if
instance,
“Ah,
you.
that’s easy.”
seriously
next
time
something
It is hard
No, it’s not
wanting
to
though.
easy.
practice
I
But the
a guru who is not a coward like myself, then this guru should not pat your shoulder and say, “It’s going to be alright.” He should not say that. Instead he should say, “We don’t know.” He should say, “Maybe it’s going to come right and dharma
and
have
maybe
not.”
It’s
completely
uncertain.
he
at
the
you think in terms of: “I give up. He’s someone else, and I’ve lost my house.” But might come back. And that’s even more
moment with
Just
dangerous,
isn’t it?
Admitting
as
O
Opposed pposed to Pretending
[Student Student ]:]: Suddenly Student]:
have to include
my
I’m
at
here
this
them in the bodhicitta
place
and
I
practice. And
you know a trick to make it easier? :Well, you were just saying that you try
question is do
:
[Rinpoche]
to
But
forget.
yourself
that
have forgotten. wife
you’re doing
are
still
doing
I think
you’re
okay,
Actually
very
and
and
your
much
prostrations,
prostrations
you’re
husband
on your they’re
when
giving to them, it
44
doing
to
pretending
assuming
that
and
his
mind.
in front
you new
When of
bodhicitta
you and
Bodhicitta:
hurts
you,
One of the Main Foundations
you
because
given
them
up.
think so much about giving you have not really managed to do this yet. Just keep on giving them happiness, and taking in their suffering. If you really want to practice the dharma, it is now that you have a perfect opportunity to do so. Things are very uncertain. And you might think: “This is the end of the relationship. I’ve had so many boyfriends but now I’m getting old. This must surely be my last.” Perhaps, you are mistaken, who knows? Even after turning sixty, you might still go out and find another man. There’s one thing you don’t have to worry about – the trap never ends! If not this, I would
them
up.
there
will always
Right that’s
be something
A
now, you why
don’t
that
else.
Are re Also lso Compounded
A
Problems
Admit
it’s
a distant relationship, and me to convey it this way.
and I have
easy
for
Phenomena henomena
P
So
say,
still haven’t
If
you
and I were to become
closer
not be able to talk like this. Iwould shoulder
say:
and
worry.
“Don’t
I would
friends,
rather
your
pat
Everything’s
going
to go all right. I’ll pray for you.” So it’s better to keep our relationship at this distance. I will then answer you as honestly as I can. The good news is this situation happening in your life is a compounded phenomena.
not
you stay
does
that
At the most, it might
impermanent. That’s
what
So
so
long,
actually.
How
mean?
It’s
last three years. many years did
with him?
[Student Student]:]:]:Seventeen. Student
[Rinpoche]: : [Rinpoche] : Against
think
it will only
year.
People
often
fact, it is not that
just
that
They of
are
this,
years! Knowing you, I a year. Just give it one more like to say, “Time will heal.” In three
last
time
problems
impermanent. there
is
is healing
are the
the
compounded
When idea
is
healing
problem.
’
Bodhisattva ’ss Determination:
it’s
phenomena.
are not aware
people time
problem;
Never Giving Giving Up
the
[Student Student ]: Student] What
about
:
to
a
help
person so how
drug
:
:
What
thousand
category
of not
certain
some
them
could you?”
two
you
years
makes
think
this
still not free,
this
him
helpful? Time
beings
“You
to
be
the
enlighten considered
master
Their
took
into
is meaningless
would
bodhisattvas.
with,
timespan
fall
Taking two minutes
sentient
for
makes
being
to the bodhisattva.
late
are
they
helped
helpful is this?
two
scold
reincarnating
having
After
years,
for two thousand
[Rinpoche]
of
the bodhisattva
addict?
two
would How
minutes?
other bodhisattvas, even if it takes years, their master will say, “good.” strong your determination should be. For
million
That’s
how
[Student Student]:]:]:How helpful is this? Student
:Are you
manage to
help sentient
:
[Rinpoche]
[Student Student ]:]: Yes. Student]:
you’re
saying
you
think
necessarily
it’s
that’s
not
translate
all
very
a
year?
skilful.
matter if it takes not it. Anyhow,
skilful?
as
Being
skilful.
must
bodhisattvas
beings within
not
He’s
it doesn’t
:No,
:
[Rinpoche]
saying
like
eons.
what
quick There
It’s
makes
does
are
not
some
sentient
case,
beings
that
you
know,
as
take
time. Definitely.
are
bodhisattvas
are practitioners. can you enlighten
In
not
any
really
buddhas; bodhisattvas [Student Student ]:]: How Student]:
other
beings
not yourself enlightened?
if you’re
:You can
:
[Rinpoche]
always
give
the path
and
the
directions. [Student Student]:]:]:That’s Student
like relative bodhicitta, then?
45 Bodhicitta:
One of the Main Foundations
:Yes. There are actually several questions within your question, so let’s just go one by one. The immediate question is “How can a bodhisattva, who is not an enlightened being, help to enlighten others?” First of all, when talking about a final or absolute enlightenment, of course, bodhisattvas have not reached that level. However, even on the :
[Rinpoche]
first-bhâmi, the bodhisattva
and
will
bodhisattvas
no
longer like
us,
go for
has abandoned
to
many
saÙsÏra.
of
saÙsÏra
As
for
us, we are
still
on
the
there. have
path
of
has
that
given
map
this
considered
even because we not
perhaps
we can still help we can share. For instance, if you a map to go to Paris, you
Nonetheless, information
someone can share
or
accumulation,
with
help. Not
others,
only
can’t
you?
sharing,
but
That
also
giving things to others – this is the bodhisattva And
as
the
for
other
question,
timespan of two thousand [Student Student ]:]: It Student]:
Because,
didn’t
path.
about
the
years?
very
look
two thousand
was
it
is
just
lives
now
from
me. still on
to
helpful
he’s
drugs.
:
:Well,
[Rinpoche]
thousand
lifetimes,
Why
would
I
when
I
use
was
using
a
such
illustrates
the determination
were
ordinary
an
addict,
they
up.
social
would
determination,
a even
let
alone
give
lifetimes,
give
up.
Secondly,
Yet
That’s
mentioning
of
this
a
not last that bodhisattva if they
two
what
what makes
as a
metaphor. It
metaphor?
clearly
bodhisattva.
worker
helping long.
has
They
such
had to work
thousand,
they
you seem to you think that a
two
the
If this
a
drug would
great
two million would
have
not
missed.
bodhisattva
is
for taking
inefficient
patient
so
is
this length of time? Suppose
stubborn,
that
it simply
one
would
takes
two thousand
we
think
with such
should
a strong
In fact,
lifetimes.
admire
a
addiction
them
for
up. Even looking at it from an ordinary of view, one could still ask, “Is being quick more efficient?” It sounds like you have giving
not
point really been
dwelling too much in the modern world of painkillers and quick relief methods. [Student Student ]:]: Well, Student]:
someone You
it’s
suffering.
: No.
:
to it,
you
see
But
if
care
put
of it in
go on
a bullet in their one second.
[Student Student ]:]:Is it possible Student]:
are
it
question
of
it to stop right for
seeing
away.
two thousand
you are unable to put a stop Based on your logic one might
just can’t.
well just
take
a
do you?
lifetimes,
[Rinpoche]
as
to
want
don’t
just
You want
limited
in
being
that
able
head. That
buddhas
to
help
or
would
bodhisattvas
and
enlighten
beings?
:If
:
[Rinpoche]
the
power to
they
are
no. A buddha has we are talking about
buddhas,
do everything.
But
bodhisattvas: maybe
beginner
slightly
of patience.
You said, “why let’s
just
give
have let
him suffer
him something
It’s like the
decision
or
to
whether
might with
and put
injection difficult
say,
and
him
To a easy way out.
[Student Student]: Student ]:]:Recently
bodhisattva,
while
on
him It’s
sleep?”
hours,
suffer
wrong with an a very
is
“Something
to
kind well.
people
Certain
Is it okay, to jab
or
him sleep.”
to let dogs
euthanasia.
question.
taking the
two thousand to make
of whether
choose
come along my dog’s tail.
us,
like
ones. We don’t have that proven this point very
better
You
bodhisattvas
it would be like
holiday,
I noticed
there
was so much suffering. You’re trying to have the idea you want to become an enlightened human being, and want everyone to become enlightened and happy. Well it’s my perception really, but all I could see was a lot of suffering, even though people were supposed to be out on a nice holiday. The ment al suffering
being
of
able
not being to
present
appreciate
in the what’s
moment, there,
not and
constantly
having
off. Emotional
beach
with
the
a
thought
suffering perfect
that
must
because
you’re
man or
with
be
not the
chased
on
the
perfect
woman. :
[Rinpoche] [Rinpoc he] :You should
keep that
good.
46
awareness.
That’s
Bodhicitta:
One of the Main Foundations
[Student [S tudent]:]:]:]:The thing tudent
tortuous,
and it’s just not happening.
saying
Yes,
earlier.
your
all,
but
that’s
You need
exactly
the
what
ultimate
are
saying, “They
I
was
bodhicitta.
suffering”
is also
judgement. You have to bring these two
together, the relative bodhicitta bodhicitta. [Student]: [Student]: How do
:By
:
[Rinpoche]
you
do that?
Can Be e Done at Anytime
Sometimes
B
[Student]: [Student]:
s
s
prostrations,
and ultimate
doing the bodhicitta.
Dedication
want
be
What I
is, it’s sad.
[Rinpoche]: [Rinpoche]
your
we want everyone to
because
enlightened,
mean
is I find it to be quite
I do
to continue
after
not dedicate doing
the
the
prostrations
and
refuge
the
merit, because in the
I
evening
after work.
:You can mean that
:
[Rinpoche]
It does
not
dedicate
the merit
right
away.
is the end of the session.
We
can
at
dedicate
anytime.
you can dedicate. a way of registering.
prostration of like
[Student]: I don’t [Student]:
know
concentration
suddenly,
and
angry. :Yes, you’re
Even
every
after
The dedication
why
it
is kind
happens. I lose
out
of
frustration,
I
start to become
:
[Rinpoche]
too impatient.
[Student]: Yes, definitely. [Student]:
:There’s no
:
[Rinpoche]
as knowing how you practice, you and by the time you you have already
such thing
to practice and then practising. to learn how
have
attained
very some
making
mistakes.
know
it
forgetfulness
mistake.
You
have forgotten
can
say:
“I
accumulated,
observe. which
to practice,
well,
by
then,
realisation. Anyway,
it’s
is
to dedicate dedicate which
this
known,
all
just
afraid
of
kind
of
a
a you may
the merit
your past
have
the
and
be
obscuration
merit
I know,
dedicate
not
in all
future which Imay generate.”
dedicated.
don’t
So
more of an can even dedicate
and
I also
I have
As
than
lives. You
I have
seen,
merit all the
All of this
of
just
and
can
the
past
merit
can
of the
also be
O
A Sign of the Dharma Entering Our ur Minds
I thought
[Student]: Before [Student]:
category maybe
a
of
theistic
I wouldn’t
thinker,
but
fall into
now
I feel
I do put the deity
in the visualisation
the
that
outside
of myself.
:That
is
:
[Rinpoche]
you
have
dharma
an
improvement.
progressed.
is like peeling
Remember off
a
I’m
your theistic you have no theistic way. But
to be peeled off. At first,
choice
to
but
your
practice
a non-theistic
head
and
Then another
this
layer
is good.
confusion
a
in
mentality attitude
helpful,
own
ego’s
entering
mind.
especially
where
interpretation.
your
doubts
is bad. Certain
doubts
of
It is
the
normally
Being
mind. We don’t
off. This
many
know,
you
in
grow.
to
will continue
that come up, not every doubt are none other than what we discriminating
has been planted
of skin will be peeled
You
that
practising
skin. Now
skin is about
already,
glad
that
cherish
as
can
be
critical find
a
fault
with
your
sign of the dharma
often adopt
a
critical
our own ego’s interpretation. Instead we think, “for sure – it’s like that.” When the dharma is beginning to seep into our heads, we start feeling very critical about what we think and that’s a good sign. But don’t dwell on it. Try to go forward; try to go further. [Student]: There is all this pain. I was wondering [Student]: if it’s just energy or if it’s just an interpretation of the ego. Idon’t understand what pain is. [Rinpoche]: Pain is when ego gets something that ego [Rinpoche] attitude
of
does not wish to get. That’s pain. [Student]: If the [Student]:
ego
didn’t
interpret
it
as
pain, what
would it be?
:Pleasure.
:
[Rinpoche]
For
some
pleasure.
47
people,
kinky
sex
is
Bodhicitta:
One of the Main Foundations
[Student]: But what about emotional pain? [Student]:
:It’s
emotional
pain is what they call renunciation
:
[Rinpoche]
Ï
sukha: Mah Ïsukha:
a
the
same,
although for
Result of Renunciation
[Student]: Is renunciation [Student]:
do
with
: Renunciation
getting
rid
of
mind is getting rid of the
mind
pain
cause
[Student]: So to experience [Student]:
interpretation interpreting
is
not
an
interpreting
something
what
as
an we stop
pain is
it become? question.
question.
pain,
as
is it, if
then
If
that
I hope
it
you stop is
called
you apply this method and stop interpreting things as pain, you also stop interpreting certain things as a pleasure. [Student] : : That’ s different from the renunciation mahÏsukha,
or
good
nothing to
has
itself. Renunciation
something
but
it as pain? What does : That’s a very good accidental
Mind M MM ind
of pain.
:
[Rinpoche]
ego,
of the
mind.
mind still pain?
:
[Rinpoche]
some,
the
great
bliss.
If
mind?
:That
is
:
[Rinpoche]
renunciation
mind.
a
result.
It
is
as
Basically,
caused
long
by
the
as you
still
you are interpreting. The pain is actually your interpretation. For instance, if a light bulb were to fall on your head, you would have pain, right? But it would be even more painful were someone to deliberately hit you on the head. This is the power of interpretation. It is always like this. Why is it painful? It’s because you interpret this feel pain,
caused by
aggression
and
ask,
did
“Why
There is always
interpretation.
your
perception.”
by, “It’s questions, ground mind why
of
and
because
they
Buddhism, all is
Buddhists
but
are
do
So
this
these
are
leading is,
are
good
towards
“Everything
interpretation.”
interested
to me?” is meant
what
which
mind’s only
he
That’s
in
This
taming,
training the mind.
U
Our Karma Makes M M M akes Uss Interpret
[Student]: Then is pain always [Student]:
a
karma ripening?
the is is
or
:Karma
is
:
[Rinpoche]
Karma
is what
a
karma, another,
or at
could
you
pleasurable,
you.
it’s
better
if
a
situation
just
bother you? If it felt neutral to you?
doesn’t
:
No.
:
[Rinpoche]
karma. place.
Again,
say
Let’s
all
Say
you
which
and
have
problem.
this
you
what’s
better
karma,
conflict
into There
interpretation
a
a
is
there
is
conflict,
each other.
a past
from
involved
life,
in
the
kind
of lower
karma.
may
following
not
better the
taking
you
yet
and
slightly
the
against
karma
different
crisis
over
getting
from
karma,
happening,
by it. So it’s
serious
fighting
certain
karma
Such
have
are
on
depends
a
is suffering
sundry
keeps
it
there’s
Everyone
and
better.
by
painful
you as
by
action.
In having good
considered
bother
think
mind’s
interpret.
be interpreted
least it wouldn’t
good
you
phenomenon
[Student]: Do [Student]:
you
makes
a
actually
really
be be
If
bothered
karma. To have really
ability
to
transform
the
more useful. This is even are so many different levels of karmic and so many subtleties in every something
moment with each sentient being. Now,
the
Buddha
is
an
all
accomplished
being.
were
So it
to beg
alms,
on
out
gods
ready
one
particular
to
the
occasion,
continued
and
going
single
of
his
there
he
being
were
the
and down for
Buddha something
went
he
and
all
some
be
on
But
the
monks
mind,
begging
would
wished.
because
Ananda
up
is hold and
to teach
interpretation
He
do
space, whatever
offer
wanted
Shakyamuni
Kosala.
need
empty
into
a
if not
this earth, and the Buddha
all he
bowl
about
even
is believed
remaining
along
the
to
monks
time,
48
Bodhicitta:
One of the Main Foundations
no-one men in
charge
horse’s
leftovers
monks
felt
and
still
king’s
after
all the
the
offered
the
to the monks and the Buddha.
The
they
So they
monks
a
Finally,
disgusted,
midday,
offerings.
had
felt
offered of the
thing. stables
yet not being
had
no
choice
allowed but
ate, and the Buddha really
bad.
They
to eat
to eat these also ate, and felt
sick
and
revolted.
Then
the
Buddha
delicious?”
And
complained
saying,
Buddha
said,
then
although
when
monks
the
bowl, it
Buddha’s
the
god
beings
realms. have
teaching
was
it
was This
different
karma.
monks
Then
leftovers
like eating what
lunch
you try very same
the
the
is
the
terrible.”
don’t
tried
the
“Isn’t
course,
of
“It’s
“Why
Amazingly,
asked,
gourmet
it’s
The
like.
the this?”
thing,
from
food
the
of
Different
Buddha
was
karmic interpretation.
you have something to purify and you on that, how can you tell when a certain
If
[Student]:
concentrate
can you never tell? [Rinpoche] :If there are not too many karmas, you can. But right now, it’s not so possible. It’s like when you hold a flaming torch, if you twirl the torch in a circular motion, it appears there is a ring of fire. In actual fact, there is no ring as such, since it’s all just the one fire. It’s all an illusion. For the time being, because there is a continuous string of so many karmas, you will not really be able to tell, but as the karma becomes less and less, you will begin to see big gaps between the karmas.
:
karma is finished?
Or
or
to do with the guilt stops
Has it something
[Student]:
emotional …
: Yes,
course.
of
:
[Rinpoche]
[Student]: I always [Student]:
between the
to know
wanted
Western
and
the
the
Eastern
difference
mind.
Since
our own perception, do Western see the same wrathful deities in the bardo? we see what we find threatening, as in horror
everything people Or do
is
films?
:Westerners see what a matter of fact, Tibetans
:
[Rinpoche]
scary.
As
known
how
descriptions
to paint
a
to be
Also,
whatever
garland
is
Honestly,
aspect
being just
have
never
portrayal.
within
depicted
the is
a
description
Hollywood
of Dracula
four
of
hasn’t
the
fangs,
made
heruka
a
and
wrathful
managed
are not
whereas
more with a
garland
deities,
the
we
mouth in the stomach, and stuff like that.
quite
such
scary.
that in
this
thangkas.
dried human heads. This is really
Images
only
really
quite frightening,
imagine
as
though Tibetan
of fifty-one wet human heads
of a hundred scary. Even
have
limited
interpret
Even
are
of the herukas
tends
beautiful.
horror.
they
a
They
Tibetan
hear
of
a
[Student]: What [Student]:
a
about
Westerner
a
having
vision,
this is also perception?
: Yes.
:
[Rinpoche]e] [Rinpoch e]
We
differences
between
even
it
when
comes
different. This
is
depends
bindu.
It
perception. have
But
can be some such as a be
buddha
we on
the
emotions.
with
a
and
about
the
individual is of
the
will
be
prÏÚa, nÏÐÓ,
person’s
same.
the
which
You
include
and Ihave these too. All the
people
into these five. It is not
have
This
fifty-eight
These
count.
is
to
Then,
more
something
set of different
Tibetan
it
talk
two
emotions
why
are
this
and
have
It’s
all
five
further,
forty-two
to the expression
figures
or
can’t
that
there
elaborate
wrathful
deities. It is related
inner
own
me
categorised
families.
peaceful
you
standard
pinpointed.
are
there
Easterners,
and jealousy
though
really
about
and
why
the
emotions
extra,
talk
emotions,
five
aggression
as
need
to
and
not
Westerners
of the
nothing
to do
on
one’s
based
prÏÚa, nÏÐÓ, and bindu. I’m
[Student]: [Student]:
there’s
surprised
about
fear, and fear is such
:Fear
:
[Rinpoche]
is
an
definitely
the
five
emotions,
obstacle. included
within
the
emotions.
five
you want to
course, we
Of
categorise
to generalise.
have
like
that,
then
five
is
If
not
enough. Five million is not enough. But
[Student]: [Student]:
fear
is
constantly
an
obstacle
from
birth until death.
:Among
:
[Rinpoche]
called
ignorance
emotion
Of
is included,
course,
time.
and
But
the five
within
even
emotions
the
Buddhists
talk about
hope
fear
and
other
49
every
four
other
emotions.
hope and fear all the
are aspects
We have to
is something
ignorance
of
ignorance.
Bodhicitta:
generalise
like
Otherwise,
we
One of the Main Foundations
or
this, would
Buddhist
texts
for each
kinds
fear.
Some
of
have
‘hope-fear’
are
others
versions include
what’s
fear.
a
there. kind
the
as
is
a
We
why
also
you
have
direction
You figure out where still
find
South
some so many
Why
you
you
fear,
different
we can
don’t
know
Pride
is
is also fear. Passion
is
fear.
have
They
have just
one a
fear.
are
all related.
and
don’t
West.
It’s
have
little. It’s
asking, “Where
it is but when and
some There
does fear exist? It is
to generalise and
of
have
all of these
it is because
of fear. Jealousy
though
others.
gauging
you
are but
That’s
Aggression
It’s not
and
hope,
of ignorance;
set
for all the different
have ‘fear-fear,’
There
within ignorance.
endless.
whole
jealousy-oriented
fear,
and
just
a
have ‘fear-hope.’
have
fear.
of fear
because
also
person,
beings
who
it’s
to write
and others
aggression-oriented pride-oriented
else
have
you not
is
like
East?”
head there,
as
though,
if
you
go
to
continue
eastwards,
the East
find. It’s not like that – you find other directions,
The VajrayÏna
into
a pure
too.
Method of Taming the Mind
we try to
[Student]: As [Student]:
you
is all
realm,
do
our
transform
I imagine
surroundings
all beings
become
buddhas?
: Yes.
Or,
you
ÐÏkas,
and
all
:
[Rinpoche]
as
males
can the
think
of
females
as
all
the
ÐÏkinÓs.
This is the highest form of mind training. “Avoid
non-virtuous
performing
virtuous words
actions. the
of
ordinary
a pure
into
your
Tame
Buddha.
So
realm
actions.
mind.” this is
Perform
These
are
also
the
the the
transforming
vajrayÏna
method of taming the mind.
[Student]: I’m [Student]:
realm
based
struggling
on
do with vipashyanÏ
:No.
:
[Rinpoche]
with
knowing.
with
non-dualism.
the
Has
idea
of
a pure
this something
to
and sitting and doing shamatha? The
In
pure
realm
Buddhism,
has
two
more of
the
to
do
most
heard terms
frequently
‘ultimate
you
are
hearing,
something,
appears
should
the ‘relative
are
this
into
simple,
that
every
two
phenomenon
ordinary
you
time
and looking
aspects.
at
Within
there is always:
how it
and how it is.
to
[Student]: Is it all according
:
Well,
:
[Rinpoche]
a
at
looking
there
is
to
bottle,
one aspect
That’s
there
thinking
always
and the
truth’
know
tasting, feeling, there
every
each and
put
To
truth.’
language,
are
another
are you, that
of
aspect
of
nothing to do with how it
your
perception?
two
aspects.
it
If you’re
appears as a
phenomena.
And
the phenomena
appears,
bottle. then,
that has
but has to do with
what it is. [Student]: Is this how it’s made? [Student]:
: Yes,
it is’ aspect has more say you are looking at a man. Since you are a woman, let us say you are looking at a man, and thinking, “he’s good, and he’s
:
[Rinpoche]
to do
with
What
beautiful.”
appears to you, Jack-the-Ripper. and how
‘the
reality.
it
is but
that?
That
in reality,
That’s
appears.
what
Let’s
an
is
he could
example
This always
just
of
happens,
be
how
it
another
how
it
is
all around
us
everywhere.
ultimate
everything actually
it’s
just how it
a
nice
That’s
truth.
We
the logic of relative look
at
each
truth and
other,
and
seems to be like ‘this’ or ‘that,’ but all our own mind’s interpretation. That’s appears. To even say, “He appears to be
guy,”
automatically
must be something it? It is the ultimate
behind
you’re how
truth. Now
he
indicating
appears.
for ordinary
there
What
is
beings
we usually think how it appears is actually the way it is. You look at the man and think, “He’s very beautiful,” and you also think, “that’s the reality.” That’s why you get this clinging and attachment, because you think, ‘the way it appears to you’ is ‘how it is.’ like ourselves,
50
Bodhicitta:
One of the Main Foundations
This
we drift apart as an ordinary
regard
how
world
ordinary,”
“I’m
We
is
the
are
the
this
realm.
I
which able pure?
is
to
how
think
This
very, very
are
logic
is
then
a
little
bit
to
learn
a more
pure realm, I be
shouldn’t
more
something
complicated,
but
it’s
important.
[Student]: Rinpoche, [Student]:
realm at first,
can
if
: Exactly.
:
What
on
is not
one
a pure
to imagine
hard
it’s
I just meditate
floor, the walls and everything [Rinpoche]
how it is.
ordinary
why
into
We
think,
appears.
it
to
into
an
is
aspect
that
how
trying
realm this
appears,
it
change
only
and
this by inserting,
ordinary
can
is
we
practice
transform If
this
to change
trying
During
but
in saÙsÏra. realm
the idea that the
as
Ithink it is?
thinks of the world
is
not what it is. [Student]: So, [Student]:
world
this
very
is
is
nice
more and
than just
clean?
imagining
It’s
more
the
than
dismantling.
:Yes.
:
[Rinpoche]
It’s
the
view.
But
as a
method,
and with the pith instructions,
you
should
try
still
to visualise
it works because
Somehow
the lamas
you
a
say
would
land.
beautiful
then learn the ability
to transform. No o Place to Live
N
Giving Attachment
[Student]: Is that the tantric aspect? [Student]:
: It’s like how you can look at a man whom you love and play with your thoughts. One minute, you can think, “He’s bad,” and actually see him as bad. The next minute you think, “He is good.” So you play with this. As you play with this constantly, the attachment has no place to live. :
[Rinpoche]
You’re
always transforming
him all the time; it’s like
a rainbow. It looks beautiful and yet it has no essence. That’s how you diminish your attachment. It’s a wonderful method. This is the view. Hold this view
and
from the
the
still
follow
the
great
gurus. as soft
You
pure realm your feet
place that
cushion-like
there,
pith
instructions
visualise
and yielding. it
quality,
would
a
bit
coming
the ground If
give like
a
of
you were to little.
a
sofa
It
has
seat.
There
are many
the
second
or
BodhicharyÏvatÏra
Alankara the
instance,
for
wish
descriptions.
beautiful
chapter
ShÏntideva’s
the
mahÏyÏna’s
there
trees
fulfilling
you
If
of
and
are even
sâtra
descriptions
of
the sounds made
as they are blown by : : : It sounds drug induced, on acid or mescaline or
by their branches
the wind.
[Student]
something
being
read
taking
like
magic
mushrooms. [Rinpoche]
:
dismantle
the present
:
It
is
has
mahÏyÏna
a
bit
like
perception.
same
the
are trying to very important.
that. You
view,
It’s but
they
don’t
have
that method. The
vajrayÏna
ordinary
realm.
visualise
the
yielding,
like
a
branches
of
the
the
wind,
(Rinpoche
For
ground
the
impermanent.”
example, of the
to
is
all
“All
give
are
off
gust
of
this
said,
we
soft
and
as
colours.
compounded
compounded
Another
I’ve
realm
tree
wish-fulfilling
branches
transform
as
pure
sofa seat of rainbow
chants)
impermanent,
method
As the
rustled the
things things
wind brings
by
sound,
are are with
it,
(Rinpoche
a
Then instead
chants)
bird of
up,
description
of
possessing
eight
with
six
mansion,
actually
pure
six
is
There
qualities,
tusks.
There
as a lotus as big you can sleep or take more, read the AmitÏbha
realm,
in the
even one
Pure
school
in
- all they
Realm
China,
ever
chants)
“All
It is not
actually
such
is
in
also
and
my the
water
elephants
are all kinds as a celestial a bath. If you Sâtra. In the
-
there’s
that’s
called
Sect
do is think about
realm.
[Student]: Is there [Student]:
my
this
SukhÏvatÓ.
the Pure Realm Sect the
impermanent.”
all
different
and
wings
(Rinpoche
where
want to know AmitÏbha
the
legs,
of things,
are
things
things
says,
it
are pain.” comes, and
emotions
rainbow
chirping,
compounded making
with
“All
perception
anything
like the truth?
and it’s conditioned
to know what is true.
51
If it’s
all
by society, Iwant
Bodhicitta:
One of the Main Foundations
: That’s a good question. The truth is: as what we see with our ordinary perception is not true, even the pure realm is not true. :
[Rinpoche]
as
much
[Student]: But relatively?
Pure Perception:
Thorn to Remove
:No, even
there
is
the
completion
another
perception
thorn
in
Thorn
true. This
everything is used
your
a
meditation.’
‘completion
meditation
now, pure
is not
that
:
[Rinpoche] [Rinpo che]
a
palm.
as a
is why
In
dissolves.
the Right
thorn to take out
That’s
all.
It’s
very
important.
[Student]: Ifind it difficult
: This
:
[Rinpoche]
is
to
only
see an
jewels
example.
should just stick with that. After all,
up
with
might is
very
some
think
kind
that
of
leaves
example.
are
fickle. One day you’ll
that leaves
are too
on a tree.
we
Right
beautiful,
change
small. Anyhow,
you come now you But
have to
but the mind and will think
even
jewels
such
as
are
diamonds,
only pieces of stone.
[Student]: It’s coal.
:
:
[Rinpoche]
But
the
worse
It’s
human
mind
every
has
and
destroyed
because of that.
explained.
it
many
seem to
I don’t
of what you’ve
made
year
precious
[Student]:
a stone
than
into lives
with
identify
me,
For
then,
it’s
as
isn’t
it?
something
are
being
the
beauty
though I’m
really allowed to relax absolutely. Is this wrong?
:
:
[Rinpoche]
well,
but
That’s
are not
who
there
is
another
relaxing alone
fine.
are what we
there
and
does
so
I don’t
certain
watching
method,
you know how to watch, because again, say “watch your mind” but you can get in
which
general,
with
includes
this
a gradual a group, it’s as
about in
only
give
a
developing
visualisation,
path. Especially though I’m
whole lot of people
can
the
wanting gradual
a
it’s
just This
That is,
easy to
distracted. meditation,
we are when
them,
is:
mind.
this alone transforms.
if
So
For
which
momentary
this
as
you very
of practitioners
call form-oriented.
complete
much,
know
types
talking
explaining
driving coach, with
a
to learn how to drive. I path.
I can’t
give
you
personal
instructions.
oriented, something the
so,
if
But
I might
else,
like
suppose you are formless to tell you to do
have
for
vipashyanÏ, which
four-mindfulness’s,
instance.
is also found
Or
in the
four foundations. [Student]:
What
about
the
The
world
is
wonderful?
:
the
is
what
do
an
‘wonderful’
is
romanticising
life, then
noble
truth.
everything
so
a
It’s
wonderful
at
noble
truth of
compounded and
the first
is: “Know
suffering,
phenomena.
dismantling
all
If
is
the
because There the
is
time.
uncertain,
the
same
with
time
all
life
this
suffering
is functioning
in
way. For example, things grow. :Things grow, yet the moment things are also growing towards their exhaustion.
:
they
not getting
you’re
full
that
but
wonderful?
but
[Rinpoche]
grow,
a
is
ageing,
[Student]:
aspect,
is
me
really
interpretation
first
Life
is
uncertainty,
What is
The
”
suffering.
life
without
say it’s wrong, you mean by wonderful?
Well I can’t
:
thing
that
it. Is this wrong?
manufacturing
[Rinpoche]
notion
precious
What
happens
part. This is why ‘stopping
the
renunciation
we tend to deny the we need to apply such
is,
chain
of
and
thoughts’
mind. ’ Just
how
many we
think about death at all and then if
do
we
do
I work,
and
methods
‘bringing of
us
as the
actually
do, how often
dwell
in this
to live for a thousand years! were gone a long time ago, or probably even more than half, yet still we don’t really realise this. So you have to bring in more renunciation mind. Some might think our notion of life is very pessimistic, but Buddhists think of it as world, Half
being
as our
this? I plan,
exhaustion
if I’m
realistic.
actually,
going
lives
You
Buddhists
really think
lead into being optimistic.
52
to
choose.
And
being
realistic
will
have that
Bodhicitta:
One of the Main Foundations
[Student]: In generating [Student]:
somehow
experiences
pure realm, if one aura of Guru Rinpoche
the
that the
is really present, isn’t that sufficient?
: Yes.
:
[Rinpoche]
Guru Rinpoche
And that’s
why
we are
bringing
question. But after having said this, Ihave of
a
a
in
good
little bit
problem with the term ‘aura.’
a
[Student]: It’s just
it
a
to change the realm. This is
word. Idon’t know exactly
what
means. : Okay.
:
[Rinpoche]
As long
as you trust
this
aura,
that’s fine.
Not Becoming
To
[Student]: [Student]:
necessary
Victim of Your Own Compassion
generate
to have an :Actually,
:
[Rinpoche]
a
others.
I
want
understanding important,
to of
in
order
bodhicitta,
why
understanding let
me
know this.
to
it
of emptiness?
some
ask
people’s Why
is
is
understand
of
the
general emptiness and
have
complete
bodhicitta?
[Student]: Because
otherwise
you’re goal-oriented.
:Okay, that’s good. Someone else? [Student] : Dzigar Kongtrul Rinpoche said bodhicitta has two faces, one is compassion and the other is :
[Rinpoche]
emptiness.
You understand
person
see
and
is also empty.
to
convey, a hope : You
:
your
you have the certainty the pain reason, you have something to convey.
have
think
a
the certainty
truly
of the pain
compassion
become
this
Pain is not
you
do. If
of another
it, but For
[Rinpoche]
permanent.
the suffering
victim of
will
as
backfire
your own 53
that
existent. truly
pain
is not
Yes, that
will
existent,
then
on you.
compassion.
You
will
V
VAJRASATTVA AJRASATTVA
o we
S Sessence S
Vajrasattva.
of of
any
turning
is
if
too much
hope
think and feel,
ask
fear.
for that
you
Ngöndro
but
mind.
the
Then of
Generally
refers
more
question,
course,
rigid,
to
the
Almost
“How
Buddhists
to the
because and
not
objects
we only
of the
everything
matter, almost
to
flexible.
corresponding is
also
remind
mind,’
to the emotions, but
and
or
the
into something
mind
Our
of
not only
the
answers,
various
explanation
Ishould
training
we were to
emotions,
emotions:
the
is required
Nyingtik
‘training
mind is rigid?”
vehicles.
surrender the
–
this rigid mind
would give
to
Longchen
term
this
Now
three
as
of the practice,
the
ngöndro
come our
begin
in the tradition,
that the
speaking,
now
But before that,
we
everything
on hope or fear. Therefore, for this reason, our minds are always bound by one or the other of the emotions, such as, jealousy, pride, passion, aggression, or ignorance. interpreted
through
this
mind
is based
so
for
Constantly,
long,
we
have
operated
in this
way, and this is why, rather than having control over our minds, the emotions and the objects of the emotions, instead control our minds. This is what we mean by rigid mind. It is this rigid mind we are trying to train – or to tame. There is actually an assortment of similar terms: ‘train’ ‘tame’ or ‘recognise’ – which are either applied at different stages or used separately within
the
vehicles.
different
prÏtimokßa methods
This
‘tame.’
The
than
wild, rigid
simply mind,
taming,
so
that
it of
we
determination,
‘taming’
or
‘training’
and
‘recognising’
the mind. So
vehicles
a
slight
has
slightly
variation
leap and makes
such
needs
words
to be
as
tamed.
use the term ‘train.’ we instead train this can be useful. And in the
greater
are thus,
you see,
different
in approach
a
use
to
mind
instance,
whereas
because
vajrayÏna,
greater
prefer
rigid
would
mahÏyÏna
Rather
the
wild,
For
considerable
view
going
we
and
beyond
talk
about
each of the three
approach.
is actually difference.
Yet
quite
a
this big
Anyway,
the
most
mind.’
for the sake
In
of easier
we are so, the
doing
step is to recognise
important
saÙsÏra. It
and
let’s refer to all that
communication, ‘training
now,
for
is
knowing
the
the
doing first
futility
futility
of
as
and
of
this
on this again and again. As long as you place some value in this worldly life, there is always going to be a loophole in your dharma practice. We must really manage to recognise this samsaric life as futile, and truly invoke this kind worldly
life, and reflecting
of mind.
It
is
a
the ll Angles th e Dharma from All A
Understanding
tradition
to
hear
the
over and over again. I’ve we have to hear often. The yet still there is merit again
and
aspect
futility
Buddhism,
there
again,
is
wisdom
we
the
of talk
coming
noticed
it
saÙsÏra. about
three
thoughts
is something
is just
so vast,
to these teachings
brings
Now,
coming
from
it
dharma
in listening
because
wisdom
preliminary
in
to the
mind study
the of
kinds
of wisdom –
from
hearing,
contemplation,
and
the the
wisdom
coming
meditation.
from
over and over again – we mean in saying "thos
dharma what
The first part hearing study.
and
of the term ‘thos’
yet, it
the
that
bsam
sgom
means
listening
contains
the
is
gsum." and
meaning
of
5
Actually, there
also
Hearing
in Tibetan
is
reading
I’ve
somewhat
up on or
noticed of
of the questions
that
are
quite
often
understand
taken
a
listening
both the
arise
how for
many
lack, either
in
people,
terms
to the dharma. From it is apparent
literally.
Yet
the
that
of
some things
ability
to
Vajrasattva
dharma
and
important.
Even
understanding know
there
“Oh,
I know
useless and this.”
abandon
as
the will
I speak
angles
of the
is
of
these
you
actually
– Iwant
things.
what
I
think: life is
to get out of
try to get out
But
of
saÙsÏra,
some who immediately very true. My family
job is pointless
of
quite
importance
aspect
futility
be
all
from
this. It is
my
Some
terms
the
or even
you
haven’t
is, that itself can be a samsaric thought. can be – I’m not saying it is. It could be that you just want to have a long rest. You’re tired of your present family situation, tired with this phase of life and the dharma happens to provide an excuse. Renunciation happens to be just the pretext to create another form of life. If you have understood renunciation in this way, you have either misinterpreted or have not managed to understood It
it completely.
Mind: s Mi nd: Knowing Itt Is I
Renunciation
I
interpret
a
Dream
It’s
like
this.
and
suppose
Suppose
our
dream
of not wanting
there is the attitude dream
but
that
a
want to have
our
good
knowing that
stop.
something if
in itself,
it
is
not
is
We
it
a
it is
don’t
is good
good,
dream.
a
or
dream
and
renunciation
mind. Sometimes
tough,
then
at
futilely
nice. We need to know
futile.
That’s
other
what
we
have
essenceless,
this
That’s talk
times,
we
call
is
it – period,
about
whether
a
to know
it’s tough, it’s
you
mind
bad. If it is bad, it is
a
is
to
mind.
bad dream;
Renunciation
dream.
need
to have this bad
renunciation
want to be having
You just don’t
full
we are having a dream, is a bad one. Instantly,
kind
so
dream; that
is
futilely
of nice.
that samsaric
renunciation
It’s
life
is
mind.
easy for us to say: “SaÙsÏra, it’s terrible” but we don’t say this when we are happy. When you know, no matter what happens in your life, whether it happens to be good or bad; when you recognize “This is When
impermanent,”
it
pain,
is is
it’s
changeable, then
that
and
you’re
this
beginning
is
to
a spiritual person. Regardless of whether it is a good or a bad dream, as long as you know it is a dream, you will have no fear of waking up. Through knowing it’s a dream, you are ready to give up bad or good – equally. In one sâtra the Buddha said: If a young girl dreams of a boy coming into her life, she is happy. But within the same dream, if the boy meets with an accident and dies, suddenly she is very unhappy. Then, upon awakening, she realises her happiness over meeting the boy, and her unhappiness over the boy’s death were both an elaborate dream. become
a
The
dharma
key
practitioner,
point
studying the teachings
here
is:
through
hearing
and
again and again, it really helps
us to see the dharma from every angle, not just in a one sided way. Otherwise, our understanding is always from our side, or is based on how we like to see things. And as vajrayÏna students, we tend to believe that we obey our guru, but it is a very dangerous myself,
thing
It’s premature
to
verbalize.
Even
including
we obey the guru at all. to believe we do whatever our guru
I don’t
think
says. We don’t. In we always interpret
if the
fact
guru says
something,
first and then obey that. At
rate, this kind of thing is quite tough,
any
so one
should
to
finish
really keep it in mind. It’s
okay
if
one-hundred-thousand
you
are
not
prostrations.
about It’s
acceptable
your Vajrasattva in time. As long as you know and on a daily basis try to get used to this notion that everything you have, and aim for is futile, and then still go ahead with it. Really, you should go ahead with things, because until the dream is finished, you have to dream. Why? Because right now, you simply don’t have the power to wake up, and until the dream, or story has ended, you’ll have to go through it. By knowing it’s a dream, it will not bother you. Not knowing it is a dream, it bothers you, tempts you, traps you, and it really binds you. not finishing
55
Vajrasattva
now,
Right
we
though
that instant
of realising
wake
up
in Paris
is not
even
this
is
from it. Yet
for
Munich
a
we
is
or at
terribly
Even
beginner?
“this is
a
dream” – in
still don’t know how to
ordinary
at this
people
walking
very moment,
there
understanding: “This
rule, they honestly
somewhat
intellectually, dream.”
know it,
the intellectual
As
it, this
we are
think: “This
important.”
In
is
a
is real,
contrast,
more
fortunate,
least,
we have heard “this is a sense are we practitioners?
But then, in what
since
we
know
on a battlefield, surrounded by our enemies, with both our hands and legs chopped off, so that we are even unable to fight with the enemy. Your tongues being cut out, you are unable to even verbally abuse the enemy. You can’t run away, because your legs are chopped off. You have nothing to do but just – you know – watch. Even that is a much better outcome than what those people walking about in Paris or Munich It’s
a
or
us a
makes
intellectually
about
dream.”
what
bit like being
experience. cheated,
trapped, constantly
yet,
and doing
they
the this
the
enemy.
The
knows
very
notion.
by
enemies
our
least
Although
So it’s
illusiory
bothered
us, at
for
us. enemy of
enemy,
the
even know the enemy says, as a
defeated.
but
afraid
of seeing
the
get
relentlessly,
much,
don’t
whatever
continually
little
by
Surrounded
we
that
should
know
Now,
aspect
develop attitude
angles. If
you can
said, the dawn
come.
we
talk
of cleansing.
about
Vajrasattva,
We have
there
our
diverted
wrong to the right path by on the greater path,
path
attention by
from
practising
the
lesser
path
bodhicitta.
We
and
to
the
have
is the
attention
doing
We have dwelled
our
are
This his Vessel: Body, Body, Speech and Mind
when
from the
they
T
Cleansing
will
are a
anything
we
that
really develop this, as Patrül Rinpoche of the dharma practitioner
them
do
have
things from all different
they
abuse
this
important
We
result,
enemies
to
unable
are the enemy, enemy. In they
refuge.
diverted
greater laid
the
two
For
foundations.
dharma vessel
is
like
next
nectar to
the
so, we
and
the
cleanse
be
this
the
foundation,
poured
–
vessel
into
we
this
cleanse
this body, speech, and mind. In vessel.
the But
tradition,
mind
like
the
is not really
the body
a
or
trained.
body
As
body,
is
the
the àrÏvakayÏna
the vessel, only
It is this mind that The
servant.
the and
mahÏyÏna
is the vessel.
tamed,
even
vajrayÏna,
in
on
needs
the other
ShÏntideva
said
in
the
to be
hand,
is
the
BodhicharyÏvatÏra:
Slaves unsuitable
for work
Are not rewarded
with supplies
body, though exhuast
So
pay
you pamper
yourself
and clothing. This
you
it, will leave
– Why
with such great labor?
this body due renumeration,
But then be
sure to
make it work for
you.
But do not lavish everything On what will not bring perfect benefit.
We
give
this
servant
some
6
wages,
without
giving
too
much
and
likewise,
we are
advised
to
as a master would. If pampered, take you over. In the vajrayÏna however, the body is not a slave; it is very much a vessel and thus, even the body needs to be cleansed. treat
this
the slave
slave
will only
56
Vajrasattva
as a
Think of Vajrasattva
Practice of Uncovering
the Buddha Nature
us to
This brings the
the subject
obscurations,
and
of bad karma that
defilements
we
moment
purified.
The
somehow
there is this bell ringing in
us
it’s
Yet
do
we use
Since
immediately found.
to
something
cleansing.
implies
hear
with
words
there
is
rather,
to
need
be
of
Vajrasattva,
our
head, telling and
purification
like
in communicating
or
‘cleansing,’
some between
dirt
to
student
this be and
no other human language to convey way; we have little choice but to use
teacher, there is this in
a
words
like
and
so
better
cleansing,
purification,
forth. The real problem
Vajrasattva
or
talk
about
dirt,
is when
cleansing
defilement
we
practice
the defilements,
seems to bring along a lot of paranoia. It’s almost as though we have the attitude of not wanting to open that can of worms. We are unwilling to talk about our dirt, or our defilements. We just don’t it
want to be reminded.
our
about
goodness
I think certain both
the
a
to
kind
East
this: when purifying about
no
uncovering
purifying
these
important
point.
so
getting terrible;
this
putting about
is
need
an
so
to do
forget
why there is
dirt.
be,
the
would
When
up
with: I’ve
emphasis equal
so
uncovering.”
is
I’m
into
Think
of
about
the uncovering
unwillingness
to
in
quite
an
instead
of
bad. This I’ve
so of
more
this
is
Instead
such thoughts, if not
of the buddha nature.
an
were
sense
anger,
much
is
talking
there
no
to be washed.”
amount,
attitude
If
purify,
“Oh
probably
we are
This
you
a
upbringing.
right
be
of
present
is is
cultural
buddha nature.
there
dirty.
an
uncovering
people
or
that and
defilements,
this needs
much
putting
the
one
is
West,
defilements.
worked
much jealousy;
might
the
nature,
buddha
It
the
religious
case
the
rather talk
comes out
attitude
of
and
particular
Whatever
much
instead.
this
misunderstanding.
in
due
In fact, we’d
how
into: “I
practice
All too
as
often,
aspect, which is
even
talk about
the
cup is dirty, or as we wash it, there’s this hidden desire to see the cup clean. This is what forces us on. As you sink the dirty cup into warm soapy water, and clean away with a soft sponge, there is considerable enjoyment. Especially when you know it’s becoming cleaner and cleaner. If it is forever going to remain a dirty cup with no It’s
like
washing
stained
by coffee
aspect
of
uncovering,
pain itself stems trying
business.
nothing have
and
anything
We want
really
gets
all,
that
is
particularly the
against
to know
dirt. the
on the the
Nor
does
emotions
the inner
And
painful.
aspect,
of
your not
I would
So
the
uncovering
purpose.
real
vajrayÏna,
the
a
has
vajrayÏna
and
all of that.
and
this
rationale behind the uncovering.
Guru:
the
otherwise,
in spite
lessened.
concentrate
really
against
it’s
to night to do
dirt
of
After
Buddhism,
The
from the idea that
from morning
even one bit suggest you
a cup.
and the like – but
Reflection of Devotion and Merit
is the
To practice
is
your
you are still in an ordinary your head is your guru. Who Guru is a reflection of your devotion by merit, and devotion itself is a
Vajrasattva,
on
form, and
the top of
guru?
accompanied
of
merit. Without
merit,
Take
together
was
the
cousin
towards
important of
long unable
merit,
he
whom
cousinly role. Of
Devadatta
of
too.
Where
about
your own nature
Yet,
since
see even one
therefore
he
had
rivalry.
from?
and
Buddha.
does
the
– that is the
receive
an
ordinary
itself
plays
a
is
devotion
guru.
or
rivalry,
merit
So
devotion
quality
not
just
sibling
man
this
good
did
was
Buddha nature. Basically,
57
by
guru.
the
cousin, and they stayed
time.
to
course,
come
accompanied
do not recognise
For him the Buddha
case,
this
example
Buddha,
anything.
you
the Buddha’s
a
for
Devadatta in
the
was
Devadatta
nature
buddha
manifestation
we’re
or
in
an kind
merit
talking
Vajrasattva
During
are
Aspirations
the refuge,
protected
the
but One ne Essence O
Different
emphasis
is protection. You
from saÙsÏra, nirvÏÚa, impure
from hale, storm,
rain, bad health, lack
vision,
of devotion,
and so on and so forth. Since purpose of protecting, we therefore visualise our guru in the form of Guru Rinpoche. Somehow, in our dualistic minds, Guru Rinpoche is known and accepted as a great protector. Now this time, during the Vajrasattva practice, the guru has a different purpose. The full power of protection is there as well, but in our mind Vajrasattva is recognised more as one who does the purifying. It’s a bit like the different roles that your mother takes in life. Your mother is a daughter to her mother, and serves the purpose of being a daughter; your mother is also a wife for her husband, your father, and she serves the purpose of a wife. Then your mother lack
there
of
is
inspiration this
a
is
cleaner,
somebody’s
when house.
Likewise
all the
buddhas
and
top
of
you your or the
mantra the
entire
easier.
could
incredible
Having
As
a
even quite
name
the worst
is altogether
mantra
guess
the
vajrayÏna
methods
and
that
and
is
there
still
do
almost
are
so
Vajrasattva
a
to the buddha
linked
he aspired alone
is
be
in this
Buddha
human
realm,
Vajrasattva. becoming
but have
beings.
This
aspiration
a
is
different
had the aspiration
at
a
to purify
able
of sentient
Buddha’s
Shakyamuni
upon be
subject,
different
important.
that
would
defilements
aspirations. reborn
Vajrasattva
supreme practice of purification. power to purify is something
bodhisattva, his
the
I
on
Rinpoche
Guru
bit.
colour,
Strictly
the
is historically
buddha,
in
name,
difference.
chant
have
person. are one
bodhisattvas
Guru Rinpoche
known to be the
that
and
cleansing
Somehow,
many
people
minds:
visualise
head
cleans
same
the
of
essence, but in our dualistic and appearance make a speaking,
and
Different
perceptions
different
goes
she
time
when
to
a
human
too
beings’
long.
And
buddha’s
is
lifespan
out
instance,
for
appearing
too
neither
eon,
in this
the
of
only
nor
short,
four
thousand teach
the
the rest don’t. This is also aspiration.
vajrayÏna;
Vajrasattva:
the Unity of Wisdom and
Compassion
So
our
we
visualise
Vajrasattva
Guru
head. Again, I repeat, the nature
the unity
of wisdom
as
Vajrasattva
white
and holding
a
vajra at the heart
centre of his heart visualise
centre
of which
there
a
buddhas,
are
the
especially
of
supplicate
–
small
moon
a
disc, in the
HÎÆ. Think
the letter
buddha’s
to Vajrasattva, saying:
consort
his left thigh. In the
embodiment
the
the
level, he’s holding
is the letter
this letter HÎÆ– not only Vajrasattva
on
is
with all the
Embracing
bell with his left hand resting
of
You visualise
in colour, adorned
ornaments.
sambhogakÏya
of
and compassion.
on top your mind
HÎÆ,but of
all
mind.
that also the
Then
protect
Guru Vajrasattva,
my
Purify all
defilements
me,
bless
me;
of the past, present
and future…
you you
Then
mantra. from
As
this
comes a
letter
lot
ten directions
comes
all
flowers,
peacocks,
you can
of
chant
the
chant
the
HÎÆ in
different
of
kinds
interpretation.
centre
the
buddha
of
different
field.
bathhouses,
elephants, Of
seed first
light, which
the
incense,
imagine.
hundred
mantra,
of
syllable
think his
travels
From
this
that heart
to the light
substances:
offering
mansions,
gardens,
or whatever offering substance course, it is basically all your
These offering
buddhas and bodhisattvas
substances
of the
58
travel to the
Vajrasattva
ten directions,
returning
before
back
time the light brings the blessings and
bodhisattvas,
and
these
you.
to
This
of all the buddhas
blessings,
all dissolve
into the letter HÎÆ.Then, nectar in the form of light
or alternatively, since it’s can imagine that a liquid, substance
During
mantra.
Vajrasattva’s and
completely
body,
overflow
her
place,
a
the body.
milk-like
letter
HÎÆ.
chanting
completely
through
the fills
secret
his
consort’s
body,
Nectar
continues
also
to
from the letter HÎÆ,until it starts
and
each
every
pore
The
nectar
especially
dissolves
beginning to fill
and
the consort.
waterfall,
and
still
nectar
travelling
filling
from
Vajrasattva like
you are
inside
flow non-stop
this
from
The
goes
or
mercury-like
flow
sequence,
this
Vajrasattva
place,
to
begins
you
to cleansing,
related
through
up to your
Bodily Defilements:
of
to
both
cascades
from
their
secret
your
head,
slowly
forehead.
Obscuration Obscu ration of NÏÐÓ
As
nectar
the
it
forehead,
obscurations, pushes
pushes
from from
mainly
all
and
related
as your
to the physical that
actually
it
killing
also
someone or sexual
includes
nÏÐÓs
caused
or even
obscured for
thing,
such
instance.
or
Then
as
All of
of the nÏÐÓ’ and the
the
chakras
and
the
inside
by doing all kinds
people,
life,
sickness,
for
your body. Obscuration or defilement
channels
a past
in
such
misconduct.
physical
or a stomachache, what we call ‘defilement themselves are actually
this is
of
It
acts. In other words,
headaches,
place,
sickness,
energies.
to the physical,
is related
acts like stealing,
again,
with
the
bad
your
to
downwards, until all this comes your anus, from your secret place, your toes. Now these defilements are
it is bad karma
other
down
defilements,
up
fill
these
down and
to
continues
by
your
strange
eating
beings,
example.
Due
channels
of the nÏÐÓ
of odd things
or
staying
to having and
like
foods,
in
an
done
chakras
are
can
be
killing mixing
obscured this
kind
blocked,
very rusty. All this needs to be cleansed, just in the same way that it is necessary to have a strong powder or liquid to put into the toilet, like bleach or Domestos. Especially as a vajrayÏna practitioner, you should concentrate more on and
have
become
cleansing
the
time,
I’m
which
is
chakras
using
not
a
one
and
channels.
slightly that
is
Though
usually
this
explanation,
different
in
many
non-stop
from
given
ngöndro teachings.
Being Creative
and Flexible with the
Visualisation
The the
nectar letter
mind
HÎÆ. With
that
flexible.
begins forehead,
to
continues
one
What
to
change
my
the
should I do
body
also
is: –
is
dark.
visualisation,
be
think
as
and
quite that
from
keep
creative
even my
nectar
the
white
up to the forehead So even our body helps, you can do that. head
overflow
body
is
top
a
little
changes.
It
enhancing
just
the
of
coloration is
my
reaches
the
the rest
in
and
If
bit it the
power
visualisation.
of
As
for
the
details
the
of
to do all this in one you are able to do so, why not? From time to time, if you can, you should try to do it in one session, or even with one round of the mÏlÏ, the rosary. But suppose you are doing a Vajrasattva retreat or are at the stage of accumulating visualisations,
session,
but
not
do
then
expect
again,
one-hundred-thousand
Vajrasattva
case, you can alternate. you could just chant concentrate
and simply
your
head.
day,
just
centre
heart bit
alternate
on
form above
this
way, as
you
time,
you
could visualise
very
the
an 59
rest
The
a
remain
well. And
the
then,
have
nectar
his
little
you so you on the
day,
following
you
next
HÎÆ in
of the nectar, and
do all three. If
for
good.
letter
the
the
day,
to the forehead
Vajrasattva,
letting
fourth
day
of
on
Then
in this
one
for
Vajrasattva’s
already
the flowing
recitations;
instance,
mantra
the
is
while
on
For
more
unfocused.
concentrate
can
That
focus
if
a
lot
of
flowing
up
Vajrasattva
extended month.
period Then
time,
of
during
the
instance,
for
second
month,
one
for
nectar
the
up to the throat. Then again on the other hand, you could do half an hour to the forehead, and another half hour to the throat, so that way it’s two hours, completely. Alternatively, you could try fifteen minutes, five minutes, or two minutes of this – it is entirely up to you, so please, be flexible. Really, it is not necessary to ask questions about this kind of thing. All these minor details can be flows
endless: which
“How
should
the
channel
should
it
channel
or
the left
nectar
channel?”
Through
travel?
Through
go?
I feel
the
like
right
answering
with, “Well, maybe it should travel with the train.” Also,
if
comes
abisheka
the
purifying
obscurations also think As
the
of
that
nectar
you
have
during
the
bodily the
flows
though
guru yoga, defilements,
nÏÐÓ,
you are
time,
then
the
the
throat,
main
we are
and
at the end
receiving
to
the
since
the
you can
vase
abisheka.
think
you are
the secret
receiving
nectar
reaches
receiving
the
empowerment,
the
you can
heart,
third
and
and
the
as the you are
then
think
empowerments,
fourth
the wisdom initiation and the word intiation.
Speech Defilements:
Of
course,
the
the nectar
flowing
all the defilements,
purify
speech
cheating, making missing having speech when
to
related using
This
when
or
adding
the
perfect
related
bad
no matter
misunderstand.
the
harsh
mistakes
it is to purify
words,
extra
all
the
as
lying,
gossiping,
and
speech:
you
is to
the throat
includes
such
mantras
recite
or
words
pronunciation.
It
is
energy and disorders, you say, people instance, if you say
what
For
up to
but mainly
defilements.
defilements
of PrÏÚa
Obscuration
by
by
not
also
for
such
as
tend
to
‘right’
you said ‘left.’ Or it might be that whatever you say, even when you say something with a good heart, still it annoys people. Your words and commands are not powerful enough. They are not seductive enough, or perhaps they are people
think
too seductive It
is
students
– so much
so
especially
important
cleanse
prÏÚa. And
and
that it is annoying.
deal
with
we say
when
we
that
obscurations
may
have
breathing cigars,
cleanse.
that
have
There
drinking
slandering
these
air,
our
We
prÏÚa.
hashish,
or
masters,
talking
obscurations
smoking
alcohol,
vajrayÏna
the
of
we are
or rather, the stale are so many
damaged
collected bad
vajrayÏna
problems
prÏÚa,
about the winds; it is the stale air,
wind
that
by
smoking
instance,
for
saying
impure
by
things
pure, or even by smelling the wrong incense. Each and every day there must be so many obscurations that we are inhaling, and all of this
about
the
needs
to
develop things the
be the
flow
cleansed. visualisation
downwards,
defilements
coming
from your anus your toes. You can
Now
again,
more you can out
in
strongly, visualise
in the
form
your secret
order
as
most of
liquids,
and
from
then think that most
disease of
the
is in the form of bad
energy
is
pus
in the
form
of
of
black
place,
and blood, while
to
these
or
of the
most
all kinds
of
beings.
For
instance,
of the prÏÚa and
scorpions, You
and
imagine
that
part
that
have
your
that
have
bad
To which
you
briefly
you can
It is possible
to
the
insects
creatures
might
hands
your
bad
look
your feet, so forth.
and
so
and
perhaps
lips and
out,
coming
dirty, however
other
these
you
animal;
energy
that
energy
nÏÐÓ is in the form of butterflies,
various
and
frogs
visualise
they
animals.
and
you
part
visualise
dogs
fleas
Anyhow,
or it is
all look hideous,
or
on this. are many ways
in
choose to elaborate
recap, be
there
creative
go step
chakra, to the forehead
with
the visualisation.
by step from the top of the level, and then the throat and
so on, which is one way. Then again, if you prefer, you can also choose to complete the visualisation all in one go. Yet another way is to perhaps on one day
simply
overflows,
visualise
dissolves
into
that
you, 60
Vajrasattva’s and
nectar
Vajrasattva
washes
down
all the
receive
only
the
body
vase and
defilement
on the next you. Also, somehow where
day, it
dissolves
you
dirt
into the
all disappears
you
initiation.
blood
This
purify
cleanses
mind.
This
such
as
selfishness,
the
purifies
of nÏÐÓ.
Then
the prÏÚa. So it is
up to
not that
important,
but
if
it
into emptiness.
of Bindu
Obscuration
on chanting the Vajrasattva mantra, the comes down to the heart level. This time all
the
includes jealousy, pride,
bad
to
relating
defilements
karma
created
competitiveness,
or covetousness.
by
or extreme
views
such
as
believing
the mind
aggression,
Then
are wrong
there
things like wishing to harm others, having the view,
you
and
keep
nectar then it
and
you or if you are wondering about goes, you can imagine that it earth. Or you can even think that it
Mind Defilements:
As
pus,
the obscuration
is really
bothers
this
dirt,
in killing
human
beings
have done this kind
and
the
these
of
must
stain
diseases
still be
excited,
overly
We must
heaven. in
there. So
our past lives, there are all
to the mind, like depression,
related
nervousness,
anxiety,
go to thing a lot to
in order
or
insecurity,
never
amused,
being
overly
amused,
never
never nervous, or over-nervous. There are so many things: mind disease, even lack of
anxious,
just
devotion, endless
lack
kind
this the
like
that.
having
faster
than
We At
this
bindu
things.
have
to
is
quite I
Anyway,
bindu
is
there
only it
like
this
wanting
to
desire
a
also
is
and
this
as the
further
difficult,
can
is
to
get
anyone else – and stuff so many defilements. As a on this third level, you are
to bindu
refer
ridiculous
that
cleanse the defilements
point,
untimely.
since
We
more to
this
Then
ambitious
best,
practitioner,
vajrayÏna
trying
disease. being
enlightenment
and
And Ithink, bulimia
mind
of
craziness, become
inspiration,
of
sadness.
and
is
very
the domain
–
drop
explain
describe
of bindu.
a
maybe
some much
of
bodhicitta.
the concept
of
mind
the
of
little the
bit
outer
related,
mind.
It
is
also the
most
the
tantric
as
and
between
female
this
and
as you
practice,
possible,
intense
aspect;
essential
unfabricated
and
as
But
human
tend
as
it
bliss
more. Ican give you one good wrong, but I think it is because I think for human
7
Now
in
simple
as
the
energy very
becomes
beings
complicate
more example. Imay be people run out of
to fabricate
and
ideas. Really,
tiklé.
possible,
the
and
is
keep
male,
very vast.
tremendously,
it
this
at this time,
beings
age, the problem is that many people need to turned on. Their problem is being turned on or
in this be
turned
off,
aroused
just
via
bindu problem. right
perhaps
texts
were
problem.
your
But
bindu
like
chains
this and
reason wrong is
The
I’m
written
in such
so
oddity
much
before
a
of
whips.
needing
to
I think,
a
I’m
most of the ancient
the
in
be
is
I’m saying, perhaps that
situation, that
This,
chain
you are order
to
and
whip
obscuring invoke
a
experience, you have to do all kinds of gross things. Who knows? Within the next twenty years or so, maybe there will be a need for chain saws in order to be turned on. certain
: Rinpoche,
:
]
[Student [S tudent
is it the bindu that travels
up
the
central channel? [Rinpoche]: [Rinpoche] then
toes, the
lastly
Yes. the
That’s
nectar
completely remaining
remaining speech,
visualisation
filling
that
mind:
body. –
is.
So
nÏÐÓ,
if
this
bit.
And
way unto
all the
your
defilements
residue and
the
travels
It
purifies
there includes
prÏÚa,
and
is
the all
any body, bindu,
if you are a you are trying to do is purify the Ïlaya. Basically, you are trying to purify this so-called mind, because as soon as you purify the mind, that is when the wisdom appears.
altogether. vajrayÏna
At
this
stage,
practitioner,
especially
what
61
Vajrasattva
Talking alking about the t he Fourth Defilement
Understanding
the
and
second
examples
given
fourth
is to
complicated. That first
as
such
defilement view,
for
when
it
being
telling
lies,
I’m
just
defilements
actually
Anyway,
somebody’s
husband?
the
Is
it
the
wrong
is
mind.
But
to the fourth
reason
you have to be now, what we
for
that is contrived,
wondering
are.
is
explain. The
are trying to do is purify anything or anything that is fabricated. [Student]:
there
related
to understand,
dzogchen.
which
to the
related
defilement
in order
with
of
specific
killing, which is bad karma
and
comes to obscurations it’s very difficult to
that
somewhat
spoke
were
– there
defilement
familiar
we
when
to prÏÚa. Then
related the
is
defilement
say,
defilements
to the body,
related
and
in General
Defilements
like
what
sexual
sleeping
with
:What
:
[Rinpoche]
misconduct.
was
when
talking
talking
your
about
I gave
bindu
earlier, inner
about
of – the body
to the example
explaining
obscuring
– sort
That’s
It is different chains
you are
energy
on
is
sexual
defilement.
whips
As
defilements.
bindu
defilement
by just
and
I is
not simplifying
it. [Student]: And sexual misconduct?
:
:
[Rinpoche]
misconduct. upÏsikÏ.
you
8
There Take
There
are
are for
different
instance,
certain things
kinds
of
sexual
someone under the you must not do if
an upÏsikÏ vow or even if you are taken a vow. Now, I don’t know exactly what kind of vow you take in the West but there is a general sort of acceptance that when you are married to someone, you are only going to have sex with this person. Isn’t this how it is in the West, too? So, if you’re doing it with someone else, then basically, you are lying, aren’t you? You’re cheating someone; it is something like that. Then again, this is a very outer one. Some of the upÏsikÏs take a certain vow not to undertake sexual activities at a certain time, so they must abstain within that have taken
married
and
have
period
of
time.
Also,
misconduct
if they
were to
or a statue like rape,
a
of
buddha.
would
be
are
Then there
instance,
for
it
do it in front
which
is
sexual
of
a stupa,
other
things
obviously
sexual
seems that what you want to talk about is abuse, or more specifically, sexual abuse? [Student]: Yeah. It’s a little bit confusing for me. [Rinpoche] :Actually, there’s a long list of actions It
:
misconduct.
relating
to sexual
directed
at
things
underneath
know. soft
a man has sex a soft cushion or
to put
misconduct.
them
That’s
Maybe
Though
in the abhidharma
like when
neglecting
that
misconduct.
men,
is
also
nowadays,
cushion; perhaps, instead
with
is
mainly
are even a woman,
something
considered
very women
also
it
there
like
sexual
you would scoff at a they would want a cultural,
bed of nails. if a woman has taken a vow, like for a nun, then if a man were to have sex with woman – the man would be guilty of sexual
Also
instance
this
misconduct.
Of
course,
doing it willingly, karma
of sexual
for the
woman,
not only would
misconduct,
if she
were
she have the bad
even worse,
she would
also have the bad karma of breaking the
vow.
[Student]: Is this the fourth defilement?
:
:
[Rinpoche]
No, it
is
more
related
to the first
one,
bodily defilements.
Dissolving
Vajrasattva:
Watching
the
Inseparability
guru Vajrasattva into you can do again and again. This is something very unique to Buddhism. You do not leave the deity ‘up there’ as something pure, while you are left remaining as Towards
us,
the end,
and actually,
something
we
dissolve
this is something
impure. At
62
Vajrasattva
so as to
the end of the practice,
a
also
buddha
beginning, always
into
each
each
realise other
session
it, whenever Vajrasattva re-visualize good into
right
always
this
again
state
you
the have
mix the two. In order to
inseparability: and
from
again.
you
dissolve
Likewise
during
or even if you just feel like doing you finish one rosary you can dissolve and then, as you continue, you can Vajrasattva all over again. It’s really
to do that. Then at the end, Vajrasattva
Lastly,
just
you
before
to Vajrasattva
Oh, protector
melts
Iam
an samayas.
me, guru Vajrasattva! are the Vajra holder. are a compassionate being.
Protect
end
the
session,
you
saying:
Vajrasattva!
have violated all kinds of
You
that
you.
supplicate
You
know
from the primordial
so, you
been
you
make
to
and
right
you are
understand
ignorant
being; I
To
you,
you,
To
and and
into
you,
and
should
In
Vajrasattva,
said
that
Vajrasattva
a
result
this
over
are
that
moment!
as
and
OÆ VAJRASATTVA
you
state
you
over
again.
covering
dissolves
You
become
– and
you
of
HÎÆ. This
purify
then
remain
inseparability
body,
and
very
this
watch
downfalls, of
dispel
defilements
at this
having
all
breakages
Please
and
After
Vajrasattva.
samaya
the
buddha nature
expose
and
mind!
the obscurations
my
leader, Itake refuge!
I confess
misdeeds speech
supreme
the
then
and chant,
you
time
you
are
Vajrasattva.
[Student]: We finish the Vajrasattva
no
dissolution
as
Vajrasattva.
after that? [Rinpoche]
: No.
:
There is
Just remain in the state of Vajrasattva.
you go on
with the maÚÐala offering
as
[Rinpoche]
: Yes.
Vajrasattva?
really
worry
about
:
[Student]: Then
dissolving
You don’t
have to
that. Automatically,
it
will be dissolved. If
half
a
you are
lucky, it might stay for
second.
Vajrasattva
Related Questions
I would
[Student]:
practice
could
to
like
also
be
know
done
this
if
with
Guru
purifying
Rinpoche’s
image?
:Yes, you can do that. On the you could even chant the Vajra Guru :
[Rinpoche]
things, instead
the
of
mind
that
particular
visualising attributes,
we
also what reality.
We
dualistic
mind
wisdom,
for
Jambhala health, and
is
a a
call "tendrel" have that
particular
– that
we
naturally
deity,
much
we
with It’s
of
this
think of: Mañjushrī compassion,
for
and the Medicine
forth. Likewise,
in
of interdependent
so
Avalokiteshvara
of
mantra bear
method.
vajrayÏna
developed
for wealth,
so
mantra. But
Vajrasattva
face
have
as somehow being more purifying. Due to our having we have the dualistic path.
Buddha
a
for
certain trust
in Vajrasattva
special in the
act of
this
mind, it
works. Nevertheless,
it’s good
dualistic
That’s
to know
that
how
guru
Vajrasattva different.
methods.
and Keep
Why
guru this
in
not? The
Padmasambhava
your more
is.
63
head
and
methods,
are use
not both
the better it
Vajrasattva
[Student]: When Ivisualise
the body? Is it empty like
visualise
a
person’s
body, somehow
:It
:
[Rinpoche] of the
Vajrasattva
moon
is
in
a
as a
how should I
a vase or
is it like
full with something?
reflection,
like
a
reflection
lake. [Student]: But if Ivisualise like
so empty and lifeless. : Very good. That’s good. At the moment, you have to get used to it. At first, that it’s
:
[Rinpoche]
bit
empty, but slowly,
slowly
that
a
it’s
‘empty’ will
look at
more alive. It is just a reflection. Take a your reflection in the mirror. You move, it
moves.
It is like that: breathing.
[Student]: When chanting
the short Vajrasattva
mantra, isn’t there rainbow in the
you
longer
chant
version.
light... [Rinpoche]
In this
OÆVAJRASATTVA
have been cleansed,
you
shorter
That’s
version,
HÎÆ,now that
remain in the confidence
of being Vajrasattva. [Student]: Visualising
:
:
become
with the consort?
as you
: Yes.
:
[Rinpoche]e] [Rinpoch e]
With the consort, of
are so many
[Student]: There [Student]:
fall down. Is there
:There
:
[Rinpoche]
some sort
course.
possibilities
for
to stop that?
of security
is the Vajrasattva,
us to
the bodhicitta,
and the refuge.
and Future
D
Exposing Deeds Exposing eeds of the Past, Present
You
[Student]:
said
something
about
past
lives’
we
talk
about
defilements?
:In
actual
:
[Rinpoche]
defilements
and
– not
only
like
should
also
defilements
when
– or obstacles if you encompass past lives, we
obscurations does
inclu de
you
fact,
it
future
lives.
have not yet collected
Even
are
those
taken into
account. is no need to be aware of all we have collected in the past. It is said if you were to collect all the tears shed in your past lives, out of your aggression, jealousy, or out of your passion – it would amount to a As such,
the defilements
there
thousand together.
more
times
It is almost
than
endless
the
oceans put not necessary.
four
and it is
you can do is expose whatever defilements of the past you can remember. Basically, Vajrasattva purification is very much to do with exposing your pride, and not allowing yourself to hide it. You are What
revealing
everything
Vajrasattva.
no is
point
not
there
hide
in
you
exposing
of
omniscient
there
certain
Vajrasattva,
is
still
things.
he knows
or not. So this power of the object
front
of
your
to
pride
they
a
don’t
But
with
everything,
we
remember
the
If that
There
is
you can
the
buddha
you
call "tengyi
Vajrasattva,
hide
thob"
I feel
wrong.
:There are all the past and the are also those things that you in your past life, as well as those
:
mistakes.
during
done anything
that
whether
of purification.
[Rinpoche]
someone who a chance
know.
possibility
is what
Sometimes
almost
there is always
the
like Ihaven’t
buddha
it, there’s
things
[Student]:
the
think about
because
will be something
case,
the
When
future
don’t things
that
you may It
[Student]:
that
I don’t
forget
seems want
in the future. I have
to
forgotten
remember,
everything,
because
or
I cannot
imagine anything.
:
:
[Rinpoche]
master
a same and
saint. There time
both
that die
as great
family. A
saying
That’s
possible.
as
at the
was
this
NÏgÏrjuna,
master
It
is
like
the
great
was
who
NÏgÏrjuna,
a great philosopher king who was born at the although to a different
blessed
them
both
together,
were born together they same time. Now, NÏgÏrjuna
they
long
64
would had
a
Vajrasattva
life,
so
the
was
king
also
destined
to live
son,
the
crown
prince,
getting
that
he
would
never
old, and
would
likely
“My
father
what
can to
die before
you
give for
time
now
that
take
thin
his
his
his
work like this,”
dies,
of
please,
it
how
grass
nothing;
to dedicate
think “Why
my
“In
an
merit
went
said,
waving
my
insect
it it’s
don’t
and hit the back
I killed
ask
“It’s
my guest, cut it many times the
like
die. “I don’t
said NÏgÏrjuna.
seller
be
was
blood,
and
the prince
NÏgÏrjuna
with it,” he said to the prince.
as a grass forgotten
his mother,
NÏgÏrjuna So
and
no matter knife,
couldn’t
small blade
so
was no
air. There
go to
head?”
head,
I die,
it.” Yet
waved
NÏgÏrjuna
a
not
him, “Why
asked
prince
his father, asked
is not going to die until NÏgÏrjuna
and
and
have
king. In fact, the prince, who
Ido, if I want to be king?” Then his mother
answered him
realised
to become
the chance
a was
for
long time. But the king’s
of
it
was
in like
going
to
you cut my neck
previous that
life
I had
to – this I remember
I want
today,
and
prince
followed
countless
these
head
NÏgÏrjuna’s
pay
to
karmic
instructions,
fell.
we
things
this
may
and
you
So
debt.”
see,
have
The
this
time
are
there
small
forgotten,
insects and things like that. I
[Student]:
can
assume
just
I have
done all kinds
of things? [Rinpoche]: : Yes, and [Rinpoche]
you
practice
always
the past, present
this
dissolve jealousy
:
: a
is
the
best
of
purifying
all
method
to
and pride?
There
are many
beginner,
the
different
single
dissolving
pride
is to
expose
sense,
best
method
of
the
act
Vajrasattva
and future bad deeds.
What
[Student]: [Student]:
you are
have
in the
Pride Prid e and Jealousy
Dissolving
[Rinpoche]
why
that’s
best
it. In
methods.
If
method
for
a more
dissolving
general
jealousy
is to
rejoice. [Student]:
you
Exposing
explain
that?
the
It
pride
sounds
in
very
what
way?
interesting.
Can
[Rinpoche]
:
somewhat
hurt by
:
Exposing
that. Basically,
someone else, you are exposing your
you are not
defending
with people,
use
our
by always
you can
as you
with, make
pride,
the effort
we
a
pride
cases, we
lot. In most
trying to bring in
an
I mean when Isay try not to
use
it
defend
interpretation.
That’s
‘if’ and ‘but.’
Place to Hide – a Big Relief
–
o
N
o
bit of
the words ‘if’ and ‘but’ much less. Usually,
defend
what
start
it. To
get
it
when
communicate
to
means to let there is a little
the pride
Why You
should
see,
human always this,
Your
if
we you
being
a but
visualize visualize
and
then
not
the
try
to
to think: “I
tendency
that.
guru
ordinary
guru as Vajrasattva? guru as an ordinary
the
Because
has
he doesn’t
know
done.
is
this
There
reassuring having
thought
strong
always
he
of things
small
that he doesn’t
guru
devotion,
this
on many you have
comfort;
know. Right
and
is and
know.”
doesn’t
demonstrated
occasions that
there
confess,
can expose
thinking
of
the
now, the
guru as at our front
the Buddha minds!
of
our
of politeness,
There
is
particular
buddha front,
Lama,
are
there
this
should
we
be
past,
present,
to hide. So
relief. It’s really
a
certain
and
things
other things
done
who
that
without
the
guru
knows
look
do
him
in
or out
do. in
knowing.
in the form of the everything:
future
–
everything,
65
a
we try not to some things
expose
big relief!
we
then, culturally,
thinking
visualize
Vajrasattva,
nowhere
are
There
always
This is why
is quite difficult. Just take
basically,
back,
there it’s
a
is big
, ,
Vajrasattva
appearance
[Student]: Is the
B
Some Aspects of PrÏÚa, PrÏÚa NÏÐÓ, NÏÐÓ and Bindu
of deity coming from
bindu?
: Yes,
and it is also from prÏÚa and nÏÐÓ,
:
[Rinpoche]
as
well. Bindu is basically
been explaining:
that
was
I
[Student]:
practising
just
works
are
better
in
:
It
:
of
the
time,
distinction.
can
it’s
be
just
related
our
fickle
Ihave
mind’s perception.
wondering
than in others. Has that something [Rinpoche]
as
mind. It is just
all the deities
why
some
it
seems
environments
to do with bindu? to
bindu,
minds
I will have to take the liberty
but
most
making
this
to tell
you
that you and I have not reached that level of judging a place based on an interpretation of bindu. Right now, our minds are very fickle. Sometimes you like a certain place, and it inspires, and yet with that same place, if you stay too long, it bores you. Having said this, for now, you must still try to choose whatever
kind
place
of
more, one
and mind
will
bindu
in
the
call
you the
a
between
relatives
and
shit,
will flow. have
ground,
At
that
intercourse
between
will have
no
or not
time,
you
between
Entering VajrayÏna
As I mentioned
tiger
Then
and
to
skin
skirt,
indifference between
your
know
how
bindu
how
to and
to
have
emptiness,
no
9
a tree,
emptiness
you understand appearance and a
grounds.”
under
this
will
and
is usually
indifference
burden of foreplay having
a
having
the
especially
There,
wearing
fickle for
place, that
charnel
will practise.
intercourse When
right
great
and enemies,
you
appearance.
having
and
this
search
texts
tantric
cemeteries.
kapÏla
habit,
will
more
practise
go to a cemetery,
have to
charnel
holding
of
you the
of
the “eight
eight
you
As
kind
Then
to the classic
they
of
food
this
go.
interpretation
So then,
one
day
just
according what
you.
inspires
anxiety
you over
climax.
Completely
earlier, since the teachings
on
bindu
are very high teachings I must speak metaphorically. I am a bit worried that some people will take it very literally but I guess you have to learn the metaphoric language. There is no direct language to teach these things. In much
a very
metaphoric
bindu.
If
understanding,
practise
two
request
and
then
Nyingpo",
Jamyang
or
without
going
into
detail, all I can do is introduce
things about
Yeshe
way,
"The
Khyentse
a few general you want a more in depth this ngöndro for a year or teachings such as "Lamrim
Light
Wangpo
of
and
Wisdom" Chokgyur
by
both
Lingpa,
or "VajrakumÏra." There are all ways to approach this. But once you do that there is no way out. Then you will be like a snake in a tube. You can either go up or down. Even during the initiation, they do the ritual eight times. First a vajra master will hold his vajra on your head and say: “From now on I am your heruka. Whatever I say, you should do, and you should never despise me. And if you do, there is only one place to go.” And then, "Guhyagarbha"
kinds of
you go for a time you come back, with some water in it. let you drink from it they
let
“May
this
drop
few
days
to think. The next
he
will
give
After
and
of water
the
dwell
you a
conch
the water, they
pouring
vajra
master
your
in
says:
heart.
By
this, by keeping the pure vision, may it grow as nectar and overflow and enhance your bliss. But if you ever break a samaya, may it become a blood sucking scorpion, and throw you into the vajra practising
That’s
hell.”
and
the
these.
you
the second
fourth, at
Only
allowed
after
this
command. point,
taking
As for the
I can’t
the second
even
third
divulge
command,
to hear the third and fourth, which
really dangerous.
66
are are
Vajrasattva
an initiation. You know, you just go and sit there, you read something, and the lama pours something over your head. Actually
nowadays,
it’s quite
Insertions
Are Printed Separately,
of Respect
to the Original Author
easy to
take
Out
a few things, you might wonder why are not printed in order. Why are there pages printed separately – like A, 1A and so on? This is a Tibetan tradition, which is actually quite a good tradition. These pages are what we call Just to clarify the
texts
insertions.
wherever
printed
as part
frequently
out
of
respect
there
is
an
Ideally,
author,
of
the
find that
pâjÏs, the ritual
guru
As
the
bit
of insertion
text. This
with
here
the
is
Tibetan
why
original
never you will
it’s
sÏdhanas,
or
are very, very confusing. grows, there is always a little and there, and those parts are
liturgies
lineage
the
to
insertion,
usually printed separately. Within almost
the
always
around, depending I
am
teaching
necessarily teaching forth.
In fact, not
me
a guru
nowadays,
to shuffle
to start
have
by
instructions,
on the someone
from the last
invented with
pith
allowed
time
people
to
drive,
page one. I could be then go back and outline I am giving was are authentic methods
the
too
All
habit
plagiarist
by
me.”
a
thief.
than
Well,
I would
often
to
wanting
of
my
claim originality, saying things like: “This is copyrighted
If
I don’t
and
background.
have
is
pages
with
page
these
–
teacher
and the situation.
how
all this
lineage
the
the theory
rather
idea, be
a
An Outli utline ne of the Ngöndro Practice O utli
This
is
an
Vajrasattva
outline practice.
of the actual
of 10
the practice Of
text and outlining
your convenience. It you try to look for a book, you will never find
for
course, is
it.
these
a sort
similar
up as it’s
of
as
far
not really points
easy
reference
the
part
is only
guide. in
If
some
The thoughts,
first
renunciation
these
of
and
by
this
points I
mind. Like
just
might
the
nature
this
moment,
even
exist
of
it
again
life. This
in this
us
the
our
gathering
world.
I was
thinking
in – after five days
in
lives.
the
That’s
That’s
we us
that
some
dispersing
after
the
in
of
have
at
will
not
of
life.
nature
up in a wheelchair or in a hospital. Ihope not! I pray not! But that’s how it is. Then again, some of us, or more likely, many of us might just end up in the mental hospital. And
some
never see
is stopping bringing
before,
we are
– this beautiful place that
we
mean
of
might
The second then
we
invocation fourth,
of
mind
Guru
chant
on
contemplate
the
to the dharma.
body, impermanence futility
of
is to clear
point
transform
we
end
saÙsÏra
the
the stale
atmosphere
Rinpoche. “Lama
‘four
thoughts’
These
are:
and
”
the
Following
on
from
the object
of
refuge, while
for
for
the
at the
fifth,
same
the then
turn
that
power
the
and
the precious
the certainty
and that
that
After
khyeno…
air, and
with
the
human
of death, the
karma.
of
we
visualize
time
taking
case,
refuge. In this
the Longchen
since this is the short version
Nyingtik,
the refuge
is combined
of
with
the bodhicitta.
we can mark some of these points as you are catching a plane or need to do a big weekly laundry, then you know which ones can be omitted. So in our outline, tonglen and the In fact,
optional. If
immeasurable
four
six
seven,
and
two
these
stale air
to
can
In
optional.
particular
the
the bodhicitta
same
liturgy,
the
are separate.
visualisation
same
asterisk
beside
Even
of bodhicitta.
ngöndro,
object,
refuge to and then during
this
points
clearing
the
be optional.
the witness
of
to
correspond
you can put an
indicate
this
dissolving version
and
thoughts
object
as a
object
we
are
But in the long of
refuge
and
case, we use the we take bodhicitta, we imagine
In that
one
the
also
witness.
67 Vajrasattva
of which
part of the practice
Then, for the Vajrasattva there
are
of
liturgy.
After
that
mantra
with
to
we
Then
you
lastly,
chant
the
as
reciting
hundred
the
syllable
we pray into us.
Thirdly,
Vajrasattva
remain
with the
firstly
while
dissolves Vajrasattva,
while
significant
doubt,
the six syllable mantra.
reciting
But please
any
just
Nyingtik which
Vajrasattva
four sub-categories.
Vajrasattva.
And
steps, beginning
five main
visualization
time
Ngöndro.
is ‘stopping
option is to read long version
there
at
look
Also the
any
is
the
long
as part chain
the “Calling
of the Longchen
68
of of
length of
the
Longchen first
thoughts’
the Guru”
Nyingtik.
point,
another of
the
T
he fourth foundation attention from the
order
to divert
divert
our T
practice
wrong
your
through
Now,
It’s
our
you?
view,
our
to cleanse
we
practice
being, which is
we have the Vajrasattva practice. And many methods of purification, the cleansing is the most supreme. This is
mantras
buddha
That’s
In
–
the
equipped,
offering.
took refuge. In order to
from the lesser
Vajrasattva because
we
attention
this vessel
chanting
is the maÚÐala
view,
our
bodhicitta. In order
among
O
A
MM AÇÁALA M ÇÁ ÇÁ ALA OFFERING FFERING
method
of
so on, you are
visualization, actually
using
become
well
nature directly. next
the
and
what
the and
thing
endowed
we mean me
tools. Let
with
is
to
the
by merit. It’s
right
apparatus.
the equipment.
ask, what does merit
mean
for
: It’s coming from good deeds and gives room to decide what to do. [Rinpoche] :
:
]
[Student [S tudent
little
:
you a
That will do. That’s acceptable.
an
Merit M M M erit Is
Merit
Ability
is also ability
of abilities.
masters Dilgo
Though
of the
as
Rinpoche
–
Patrül Rinpoche,
am sure you
all kinds the great
words
past, such
Khyentse
remember
thing.
the
of
were
there
tooth
relics.
I don’t
those
have
as
Holiness stated
tooth.
by
Now
I
of the old lady and the
the old lady had the ability
as
the
Likewise much
that Ihave has really
of His
at least, the dog’s
know the story
dog’s tooth. It is because
to think
we mean are not like
and by this,
my
told
Buddha’s
merit
is
experience,
me a
tooth
an but
lot. Try
that
incredible the
little
.
reading the
and
do
my Perfect Teacher” once and then go one-hundred-thousand maÚÐala offerings
Not
just
doing
“Words
doing “Words
of
it,
as of
it
best
my
with
limited
as you can.
Perfect
motivation, If
Teacher”
you
then
again,
but
try
read
the
never
mind
getting
the
entire
each
very
repetitive
or
one-hundred
go
offerings,
ability
ability
word,
will
chapters
become
really
different!
even try heading along to a teaching by same teacher, giving all those endless,
You could
boring,
or even the to understand, or even to
certain
of
your
book,
interpret
that
gist
to
teachings.
and
hear
After
completing
two-hundred-thousand listen
will
be
again.
After
maÚÐala this,
your
apart. Alternatively,
poles
a shamatha meditation and see how much you can really settle your mind; observe what a wanderer you are! Then, do some maÚÐala try
doing
offerings
how
and do the meditation
the
to
ability
remain
again. You will notice and
watch
is
really
different. Merit
comes to have
is
an
ability.
For
instance,
the word ‘impermanent’:
the
ability
to
interpret
for
this
when
now, you word
in
it
only
terms
as a gross interpretation, ‘impermanence’ means the change of seasons: from spring to summer, summer to autumn, and autumn to winter. Yet after generating a little bit of of
death.
Or
manage to interpret the meaning of ‘impermanence’ much more subtly. Let’s say you’re feeling some kind of happiness in your being right now. As the happiness arises, your merit
you
ability
will
to interpret
this
is
‘impermanence’
already
there; you are therefore able to watch the change, so that it actually becomes visible. When attending a teaching, whether it is because of my voice, this irritable voice, or due to the fact you have heard these things so often, most of the time you are missing it, or are not even really listening. Your mind intently
is
everywhere.
That
is not there. Even if
capacity
you
of
listening
have the ability
to
Mandala
you
listen,
no
have
up
angles, and end
ability
or
to interpret,
unable
Offering
are
to hear. You
approach
it
from different
most of the time.
taking it literally
So this happens.
Obstacles
as a
The lamas
tell
like
a
nets,
destitute
to
Then it’s
we a
from you!
is
and
this
don’t
ignorance,
pierce
lacking
suddenly
We
the dharma
rocks,
beggar,
all and
there
us:
diamond
dualistic
hands.
Good Sign
precious
through
any
what
trade
so
fences.
all
We
has
– it is
kinds
are
enterprising
diamond
know
might
in
is
fallen
a
mind
at
into
to do with it. In
it for
a
piece
our our
of hotdog.
even steal it These things happen, quite a lot. Where precious dharma, there are also lots big loss! Or
someone
of
like
might
of obstacles.
are obstacles it means you are doing
As Ihave said before, if there
is actually
quite
a
good sign. It
okay.
The
obstacles
come.
know
it, which
why
they
because you are you are not doing well, then you are your own obstacle. Why go and bother you? But the fact is many of the obstacles are quite strong! They can really disturb you. At such a time, you need the ability to be offensive, have
worthy
The obstacles
being
of
are
is
there
obstructed.
If
to be defensive, to manipulate the
obstacles,
seduce
obstacles,
or
Actually,
there
ability the
of
numerous, merit
way
the
obstacles,
to
ability
are so many
to take
highest!
kind
the
the
So
truly
obstacles
anyhow,
you
ability
yet for beginners
ignore ways!
as a in
like
merit
transform
the Then
to
the
obstacles. again,
blessing
order
cheat
the
– that’s
have
that
are ways of accumulating us, the most profound
need
incredible
of accumulating
the obstacles,
merit.
is through
There
the
maÚÐala
offering.
The Meaning
In Tibetan
of ‘MaÚÐala ‘ MaÚÐala Offering’
for ‘maÚÐala,’
we say
‘dkyil
khor,’
and
means
‘dkyil’
the
whole
circle,
which
mind, bindu,
case,
whole
or
dimension
includes
basically
your body, speech and and particularly, your prÏÚa, nÏÐÓ, and although for now, we know of these only on
everything.
an
the
‘dimension’:
In this
intellectual
it is
level.
you want a concept very much like giving someone a present. The very best, most precious thing that you have is your prÏÚa, nÏÐÓ, and bindu or the buddha nature. So in essence, what we are trying to do is offer body, speech, and mind, or prÏÚa, bindu, and nÏÐÓ, or the buddha Of
course,
when
to offer something
making
offerings,
that is good. It is
nature. We try to do this by thinking these
realms;
different
not
as an
this
is
we
planets
think
as a
ordinary
very
atmosphere,
kind
realm, but
much just
of Mount
related
as we
do
of
in terms Meru,
of all
and
container-maÚÐala
as a to right
buddha
–
realm. All
transforming
in the
the
the
beginning
of the practice.
[Student]:
I have
does it really mean?
a
question
about
offering.
What
[Rinpoche]:
It is
body, speech,
to offer, and to detach
and mind actually,
your
from
but in the form of
more beautiful things. What you are really offering is your body, speech, and mind, prÏÚa, nÏÐÓ, and bindu, your buddha nature. But how do we offer buddha nature?
at the moment.
It’s kind of invisible
our mind, we give it some form. Actually, if you want to practice dzogchen in future, or for that matter with any kind
In order to train
the
of practice
to accumulate
lamps. Offering
a
has
merit, it
is good
lot to do with
reality, and in fact, all these concepts based
on
the
interdependence.
Buddhist For
there is the auspicious understanding enhanced. Since everything
the
mind
and knows
by
nature
itself
of
is like
a
itself. Just like
70
are
of
offering
interdependent
true
of offering
philosophy
instance,
to offer
interdependent
a
lamp,
reasoning mind
will
that be
lamp, it knows
a
lamp,
Mandala
mind
illuminates
itself.
So
us
tell
that
of butter
everything
there
is
that
you
have
an
illuminates
link. The
thing to
auspicious
you can
or even
lamas
a
offer
electric
lot
light. You
with the Offering Substance Substa nce
comes to
When it should
the offering
be quite creative.
the southern
planet,
a
for instance
Asia,
South
Australia, the
If the idea of
to come to
wealth
adorned
of human
Deutsche
the
Bank,
wealth
North
with
parks,
all
or
you
Or offer
and
Include
such things
human
wealth,
such
and
places,
beautiful waterfalls
beings.
gods,
Meru,
easily, then,
instead.
forests,
of
you
whatever,
America,
the
beautiful
again
Mount
planet,
big mountain
America,
national
substance,
the eastern
if all this is really unable
also
is
is fine;
lamps, candles
Being Creative
all
also
try to do this because it is really good.
should
offer
and
auspicious
lamps
offering
do. Whatever
Offering
as
steel,
as carpets
that
the the and
can
fly,
or
nÏgas’
parasols wealth,
that such
and
a
and
into palaces.
and
shell
cows,
mentioned
can
that
or
can as a
conch
transform
You
even
during
fly. Then
can
that itself
is all the
can wage war, into a domain, trees
offer wish-fulfilling
beautiful
the
there
ladies.
explanation
on
All
this
offering
is
the
of my on this as much as you want. And in order to enhance your visualisation, you can make use of different substances, such as rice. Actually, rice is something used by Tibetans a lot. You can use rice a little bit and also coins, copper, gold, and silver. To do the maÚÐala offering, you should have a maÚÐala plate, and although a small one is fine, according to Deshung Rinpoche it should be of a substantial size. It can be made of stone, sandalwood, copper, iron, steel or even gold if you wish. It all depends on how much you can afford. There are offering substances like sandalwood-powder, which are readily available in the West, at least, much more so than in places like Bhutan or Nepal. Compared to these places,
thirty-seven Perfect
heaps
maÚÐala
Teacher.” Anyhow,
in
the “Words
you can
elaborate
you
so many
have
case,
all
practice, each those
this
every
and
as a
things
rice
of
mentioned:
but
I always
with dancing
be politically
correct.
For
you can even
offer
pictures, video
cameras,
that
to
like
dancing
matter, if
correctness
political
as
visualized
Bank,
And personally,
or
girls
the
In fact,
Deutsche
very
in
enhance
object.
the
so on.
thing
any
be
and
Indian
like
Though
can
palaces, bathhouses
bathhouses
fingertips,
to
intended
concentration
grain
just
your
for instance.
is simply
act
and
at
things
dried and fresh flowers,
it’s
a
visualize boys
– to
you want, or football
and all of that.
Suppose
you
retreat,
where
R
O
MaÚÐala Offering ffering in Retreats etreats
are you
hundred-thousand
doing
are
maÚÐala
a
Longchen
intending offerings
to in
Nyingtik
do
one
onego.
say you have taken leave and are aiming to in a month or two, which is quite good actually, since this is the tradition. If this is the case, you will need two plates for your maÚÐala. One of Let’s
finish
the maÚÐala of
seven
heaps,
the five buddha
you
what
on
plates is placed
place
are
there
nor need
Never,
the
a
the shrine. It is going to be used
as
your object of are beginning
during
shrine. Of doing
or
if
you
the did
are
on
doing
to
ever
mention
a
bodhicitta that
the situation. of perhaps
long break and then restart,
a
little difficult
a
long
retreat, time,
71
since
one
it
a you
to have
the shrine. But what I’m saying is if
accumulation-of-merit
you
and going to work in
offerings
take
accumulate
the
refuge,
I
in this instance, it might be maÚÐala
offering dwells.
course, it depends on a daily practice
one-hundred-maÚÐala between,
represent is
Vajrasattva,
you
Were
Instead
one
you
Now,
to
heaps
five
the maÚÐala in which
merit.
shrine.
and this five-heaped
families,
on
the
is
should really
Mandala
have that
‘seven
object
offering
Offering
of offering,
along with all the
and all the other various
bowls’
offering substances.
C
Why We ount We Count
way, once you start the prostrations, you should count whatever you do. Even if you were to only do ten prostrations a day, you should also write that down. Don’t give me this hogwash, “Nah, Ihate counting.” You should just count! Unless you happen to be one of these hidden buddhas, for us, as ignorant beings, we are usually driven by a target. By
the
to
It’s good
at
finish
in this busy
So
as
count;
least
lifetime.
or too
And
because
lazy, Idon’t
I do prostrations,
only
twenty-five,
done
twenty-six
counting.
I’m
it
of
trying
I’m
three-hundred-thousand
to
prostrations
being
either
too
have much time to do them. I pledge
count,
doesn’t
or more,
to myself, “If I do
it’s
in
this
but
if
I’ve
computer!”
(Rinpoche
to
points
Patrül Rinpoche: should
follow
hard by
a
his
notebook).
“When
the
practicing
example
of
a
As
stated
by
one
the dharma,
horse
being
ridden
rider.”
a
sees one or two leaves of grass, they eat. There is very little time, because their owner is whipping them constantly. They have to go on! So every time they get a chance to eat, they eat. For them, there is no designated time for lunch or dinner. That is how we should practice and each time we practice, we should accumulate. Whenever
[Student]: [Student]:
question. somehow think
to
horse
I
have
It’s
like
I’m
not
a a really
“Why
myself:
progress? We all have the [Rinpoche]:
That’s
You
have
don’t
feel
that
you. is a
Don’t
compounded
not
in counting.
to
is
for
many
track
I
this
on
the
necessarily
of
person. you
fair enough if
count. But the fact remains support
but
job to do anyway.”
depends
It
me,
within
I need
same
fine. It
does
ego
interested do
to count.
counting
major
very sadness
us.
encourage
that counting For
me,
it
is
very
an encouragement.
much
superior
you
method
a
have
dangerous interpret
they
day
and
think, “ah,
Then
which
is
until
usually
I die.”
It’s
again,
judge.
after
what
there’s
then
After
incorrectly.
there’s
we
try
to
we
mostly
people
practise
a crow
make
is
call
the
something good,
combine
because it acts
as a
a
sign,” and then they indicator
like:
but
“I
that’s
the
second
kind of discipline.
of
will
and
noise stop! time,
practise
second
there
do
a very
all,
tend to relax is
most
is
are still a lot of loopholes a little too much. Then the to count. Now for many practitioners,
because
the
it
Some
hearing
a
course,
to do the practice until
all is But
to
thing the signs
one
for
of
sign.
Of
best,
there. You
last method what
they
the
third,
In other words,
on the time aspect, as well as you think to yourself, “I’m to finish one-hundred-thousand,” you have a guideline. Without that target, you might end up just doing whatever you like. On the other hand, for some people, a target is completely unnecessary, because they would practise anyway. If that’s the kind of they
try
counting.
to
rely
When
person you are, there not really any need.
is
no
T
Doing Things hings with and without
[Student]: I have [Student]:
time. I know have
a
little
complete
another
that fear
that
a
question,
in eight
this practice.
to count. There
need
I’m
years,
Purpose
that’s
work
my first holiday in years. And years left to work. I can do
also about
I will be sixty.
not going
I really
is
I
to be able to
a
so
lot,
maybe
this is
ten
I have
something
that
is
effective. I see, you are talking or not. You should do
[Rinpoche]:
purpose important.
This is something
Zen.
amazing,
It’s
technique
is that
that Ireally
sometimes
much
more
that of Tibetan Buddhism.
72
about
both.
the
pristine
Zen
having
It’s
a
quite
like about style
and clear
of
than
Mandala
When
the
small, It’s
Japanese
short,
like
Japanese
and
samurai
you
not
and
at movie
even
He
gangster!
The
almost
don’t
samurai
however,
everyone,
hero
when
he
meets
this
enemy
comes to the express things. isn’t
the
remains
much
Japanese,
complication, it.
pet
much
With
Jackie
boss
a
Chan
are
dog
hiding.
so
the
of
to the
down
the
is escaping
in
point.
the
of
hair-raising
so
fights,
that
you
Japanese
from almost
Then
a enemy,
all
of
up with the real gone. Somehow when it I really like the way they is
Even with flower
dry leaves surrounding
right
and
feature,
one go,
sudden, in just
and
the
the
anything.
feel
their
between
effects. It is like
kill
kill
so
always
Chan film, there
everyone,
bloodshed
are a constant
these
to
to
has
Chinese
and sound
has
gangster, but just about dog.
a
Jackie
actions only
make
difference
and
a
are
they
they
the
watch
all these striking hero
things,
clear,
looking
film. When
the
do
Offering
just
arrangements,
one
flower
with
there
some
In
Zen
Buddhism,
you go to a
when
Zen
you to clean the toilet. you have to clean, but then, they will say to you, me know when you finish. When you go and tell temple, the master will tell
master,
“I
have
look, the master
go
might
or two
you
hours,
you
have
they
will
say:
dirty.
purpose.
to continue “I didn’t I’m
you
Sometimes
up
end
times. Should
why
was
“yes,
clean
ask
to
have
I think that’s
If
[Student]:
to
possible immediately
I
then
give
use
it’s
do
things
a
one
toilet
master
ask the Zen already
you to clean you to just
a you
such
samurai sword. So Ithink
you when
asking
same
cleaning the
the
You
again!”
back again, and again and within that
twenty
about
say,
will
let
to take
coming
after
finished,”
So
clean,
because
it
clean.”
any a
without
good idea – it’s like should do both.
away
something
my
is
imagination
it
and
visualise the maÚÐala plate? Would
that
be the same? [Rinpoche]: mainly
your
it’s
body,
That’s
fine,
accumulating speech,
and
but
with
the
the merit
through
mind,
is
it
not
maÚÐala, offering
so
much
about
the
substance.
when
you
do
people
whom
your
That’s
[Student]:
We
are
your job, you are working
help
people,
visualize
for
that
or the
are your gurus.
maÚÐala offering.
Yes, I even
it’s good to [Rinpoche]:
you you can
When
see
pay an educator, so you feel money as rice? actually, it’s the other way round. to see the rice as the money and the
the
Well
supposed
wealth.
How to Do the MaÚÐala Practice P ractice
say you are doing a maÚÐala retreat, in which case, you would have two maÚÐala plates, with the five-heaped one for the shrine. Now since this one on the shrine is going to remain for a long time, you should mix the grains with some butter or something that glues it together. Of course, you can change it once in a while. If your retreat were to take one year for instance, then maybe it’s better to Let’s
change it.
Now and
with
visualising,
the
offering
for
this,
that
you
you are
should
have
making
some
no
has
certain
been
a
mixing
traditions
seems
that in
the maÚÐala
every
dharma
mantra.
do this, it also doesn’t
you
clean
of all,
first
mantra during
up;
centre, when cleaning
plate, there is the habit of first chanting
Vajrasattva
water.
adding
is
only
it has gotten all mixed
you and
There
Somehow,
Usually
chant the Vajrasattva
the
As
fine.
mantra.
of tradition.
this part, but in the West it
is also
to chant the Vajrasattva
need
there
or rose water
water,
saffron
I don’t do
know
any
the maÚÐala
why.
But
if
harm.
plate
you
visualize
you simply use your wrist, without you really want a lot of detail, that you are cleansing all these
If
you can
think
offering
substances.
And
the
real
offering
are our body, speech, and mind; so in you are cleaning your body, speech, and mind.
substances effect,
73 Mandala
Think of
you:
that
the
Offering
object
of offering
Guru Rinpoche, surrounded
is in front
by all the retinue.
If
you want to
whole
description
version
the
of
on
buddhas,
the
of
on
refuge
Longchen
the right
this, there
tree
Nyingtik
in
the
Ngöndro.
one
of offering. It’s
it differently.
whereas
of refuge,’
maÚÐala
with
the
of
‘witness
forth. So visualize
same object refuge we call
and the
During the
the
offering,
we
are
the
we name
it the ‘object
and
call
long Guru
the object
but
bodhicitta,
bodhicitta,’
a
is
at the back
the bodhisattvas,
so
texts and
the dharma
the
further
is in the centre and in front of that
Rinpoche
the
elaborate
it
we now the
call
it
during ‘object
of offering.’
At this
time, otherwise
as you
Meaning the
’
that sake
enlightenment. order
you
probably
sprinkle
a
wouldn’t
do this all the
little
bit of
a while. Anyhow, on the plate, you should think: You are applying the bodhicitta. you are doing this maÚÐala offering it would take quite
splash water
‘bodhicitta.
for
you can
point,
water –
scented
of
all
That
to symbolise
practice,
sentient
and to
is what
beings
bodhicitta
the profundity
go
beyond
and
the
their
is. Now
of this
idea
for
in
vajrayÏna
of
merely
throwing
we
over a
rice
call
the
or a stone, you
plate
‘moisture
add what
Practically
of bodhicitta.’
speaking, it also helps the rice to stick to the plate. We
then
we are
what
have
seven
the
11
accumulating.
in the center,
then there
heaps,
First,
are two
we
which
alternative
place the next heap. One is to put it right in front
you;
the other
way
heap
[Rinpoche
away
from
is
one heap ways to
do
of
is to put it in front of the central
points
towards
the
side
facing
up to you to choose whichever way you feel is more convenient. Ialways put the second heap right in front of me and then go him].
clockwise left from
[away the
that.
from the
plate]
The
central
him]
from
It’s
then
and the
third
heap]
then
the is
Sixth
and the left, while the Seventh
puts
[Rinpoche
and
then
the
[right
fifth
it
fourth
side
of
in between
the middle
is between
the middle
and the right.
right
So for those
who
in
you,
front
of
like to put the second what
of Jambudvīpa’
is then the
Jambudvīpa
this
Since
the
is
sun must
planet, rise
we
third
this
‘the
heap
on your left. we now reside.
heap
where
at
call
heap
earth,
the
Sixth
should
and
therefore
the
second
away
be next
to that [between
you are among
left]. If
heap in front
the middle
those
of the central
placing
the
heap [at the side
you, Jambudvīpa is at the 3 o’ clock-position [vice versa the other positions]. That’s your Jambudvīpa. That’s why the sun is next to that [between the middle and the right]. The sun and the moon are the Sixth and the Seventh heap. If you are doing the long length Longchen Nyingtik Ngöndro, and want to do it in a conventional way, it’s slightly different. The actual from you], for
traditional three
is to first do five heaps, and then
method
heaps,
since most
and
of
then
you are not
stick with the ‘seven In
you that
any case, you do
counted
that’s
this
as
properly,
as
though
is
the
with
the
you
really
do
one
heap.
But
doing that, I would
what
you
[brushing
one.
one-hundred-thousand Vajrasattva
you
heaps.’
finish,
is
lastly
And
of that. It is
most right
will
just
offer. Each time off
the rice], and
you easy.
do
pronunciation,
never
me
For
difficult.
the
chanted
If
it
finish.
seems Doing
prostrations look
and maÚÐala but
difficult
as
is difficult
[Student]:
practice
actually
they
you
say
something
maÚÐala offering liturgy? There There
one
is
that
The
one
that
begins
purified...., ” is the standard
that the
all the first
Longchen
want. But
Vajrasattva
because
Nyingtik short
more
about
the
with the mantra,
and that is what
with,
“The
short
maÚÐala
ground
you is
offering
say, do you are doing, the Ngöndro. At times, you can add one, once or three times, if you
Buddhist
one,
this standard
and
are two. ends
( OÆÀÂ HÎÆGURU DEVA….)
do.
are not.
sound
it really twists the tongue.
Could
[Rinpoche]:
might
schools
that’s
importantly,
74
do. I would
what
each time
Mandala
you
one-hundred-maÚÐala
finish
depending
every
heap
same,
know
scrutinizing
maÚÐala
and
the
not getting
the long liturgy
once.
do
12
I then
diagram
heaps
in trying
I don’t
offerings,
on top
The
should
offering
one-hundred,
heaps.
the thirty-seven
All the
spent
maÚÐala
or
offerings,
elaborate this, perhaps
you
times,
completing
thirty-seven place
you want to
how
twenty-five
thirty-seven
after
Offering
For
is actually
the
offer
showing
a me,
how
quite
to
clear.
to accumulate the maÚÐala how
much
diagram,
time
should
looking
it right. I would just
and simply
place
thirty-seven
at
be the
chant heaps
of each other.
are a Tibetan invention; you like but they are not crucial. never use the rings. Their whole
As for the rings, these
you can use
them if
Personally,
I
purpose is to make the offering look good, there is really no other reason. It looks really beautiful. So there are certain things Tibetans do that have nothing to do with the dharma; it’s just cultural. But Ibelieve
some
you are more
of
Buddhist.
very
though,
Careful
Tibetans
tend
well
to teach
known
be Tibetan,
for
as
They
even
teach
a
than
the
from
dharma,
are
too, and
garbage teach
you
you
how
how
to
to have
well.
For the thirty-seven
[Student]:
Tibetologist
aside
their
that.
and might
Tibetan emotions,
a
of
heaps
do
you
still
go
is
the
clockwise? [Rinpoche]:
Yes,
same concept as you dissolve the
it
is
always
always. object
then remain in that state
In the long
[Student]:
clockwise.
At the end of
as
into
offering
It
of the session,
you.
You
as you can. there is no mantra at
much
version,
the end of the maÚÐala offering. [Rinpoche]:
mantra. need
In
The
short
maÚÐala
any case, mantra
to be recited
some mantras you
again
and
offering
does again.
has
a
not necessarily Actually,
with
once. The mantra of the short maÚÐala offering is a bit like part of the liturgy; it is not to be chanted over and over. [Student]: Can you explain what the mantra means? [Rinpoche]: It means something like, “I offer these gems, these precious subtances, and this wealth to just recite them
you
and the three sublime jewels.”
Mount Meru, the Planets, the Sun and the Moon
–
–
a
of the Universe
Concept
Each
representing of
the
sun as
the
guess,
planet,
earth.
being
because
it
shines
next
somewhere
with
the
the
our
Somehow
much
we try to put
usually heap,
a
represents
heap
better
than
during
the
sun,
which
to the third
you could even place it on one thing to add here; usually
eighth
heap,
embodiment the Deutsche and
so
represents
which of
all the
Bank,
forth.
You
mind
the
thinks
daytime. is
the For
top!
gods
So
that
And,
It
I
Sixth
I include
everything.
wealth of
heap
moon.
the
heap.
matter, have
third
is
I
an the
– from
to the Bois de Bologne, Pigalle don’t
have
to
do
it. It’s
my
invention. Then, [Rinpoche
as you
finish the heaps
turns the plate
on
you go
like that,
it ’s side] clean it, and do
it again. [Student]: What
are
the fourth and the fifth heaps?
[Rinpoche]:
eastern
represent
They
planet,
and
the
the
other
southern
planet;
the
[Rinpoche
ways of offering the rice.] Really, I not get so hung up with details or techniques!
shows
different
would
The main thing is the visualisation is
planets,
no
need
here. Also
to think too much, because
here,
there
we are
on Buddhist cosmology, which I myself some problem with anyway. What you should is, all of this is a concept of the universe.
touching have know
Just Mount of
above
the
central
Meru. It is said that Mount
four
base,
briefly,
kinds
of jewels.
it is in the the
ocean,
centre
13
heap
Meru is made
Square
of the
ocean,
shaped
75
at
up the
with half of it
and the other half under
At the top is the
represents
the
ocean.
Mandala
palace of
of
king
Mount
Indra.
Meru
is
the
To
the
Pârvavideha
planet
a
there have
At the southern which is this
and
it
and
west
AparagodÏnīya,
of
of
of
since
Meru
is believed
Meru
that
in
the is the
and look.
is Jambudvīpa,
course, we are and
middle
asura,
Mount
look. As for the other
Actually,
the
colour, shape
side of Mount
planet
we
is
side
different
with how
Uttarakuru.
palace
eastern
the
near
Somewhere
demigods.
people
Offering
familiar
planets, the
to the
north
each of the large
is
planets
are accompanied by two other smaller planets, there are so many other planets! But this is just to give some background and an idea of what the heaps represent.
one piece of your offering
T
How ow to Treat reat Texts exts T
on
H
Some Advice A dvice
never to step on your sure to wash you hands. try to make your
Now for
advice: please try
over
substance
dharma
books,
Basically,
you
and
make
should
or
tread
as clean as possible. All this might very Indian yet it’s something really nice to do. I mean, if you observe the Indians, and go along to a Ravi Shankar concert, it’s just so touching: they would never tread on their instruments. They pay homage to the instrument, and to do so is really from the heart. So even though these texts may be photocopied and bound with all surroundings sound
this
plastic,
you.
It
is
effort
so
still
what
is
over
much
be
merit.
requires
a
never
in
on
stepping
And by
tread
that
text
this
thinking: and
on
dharma
their
merit
that
you
and alone
dedicate
all sentient
“May “may
that’s Putting
books
substance,
that
bit of conditioning,
all
dharma
dharma
books.”
It
but it is really good to
do.
H
Talking about Resistance abit esistance and Habit R
will liberate
these delusions.
from
enlightened”
practitioners
path
the offering
again. You dedicate beings
this
written
you
into not
not stepping has
is
to release
going
some
it
[Student]: [Stud ent]:
of
have of
a
my
a
I’m
actually
bit
lot
After
a
With
the
chanting
and
you go
which saying hasn’t
to that. How
of resistance
resistance.
monks
about
so many
do
the
concept
prostrations.
can
I get
rid
is
a
really
a
it’s
while
you
Tibetan
will
have
monks,
no more they
love
but skip the meditation a lot. a monastery, you will see the but they never sit and meditate, bad habit. All the lamas keep on
reading
along
chanting
to
bad
habit,
but
somehow,
this
habit
been broken. As Jigme Lingpa said:
Doing lots and lots of pâjÏs is good; Chanting
prayers
and mantras
is good,
But it would be much better to do
And then he
If
you
I
resistance?
[Rinpoche]:
If
worried
to
having
a retreat.
goes on to say:
do lots of retreats that’s good,
But to do
a
meditation
–
even one as
ten minutes, The time needed to drink
as five to a cup of tea –
brief
that is much better.
He
as a cup retreat.”
says:
“Even
a
meditation
of tea is much better
That
really
penetrates.
lasting
than twenty Now
since
as long years of you are
you want to get rid of this resistance towards prostrating so many thousands, and thousands of times, what you should do is meditate in between
saying
prostrations.
So then, it is about
76
being
clear
and
Mandala
Offering
course, it takes a little while to get into a month or so, you will. If you do meditation in that way, the time goes very quickly. Amazing! It is like reading a good novel. If you do a clear and present meditation, you will not know how the time went. Then again, until you are introduced to some of the higher dzogchen meditations, if you don’t keep it up, you will lose it. So it’s a bit like exercise. But once you have been introduced to the nature of the mind and if you get it, if something clicks, you won’t lose it. Then you present. it, but
Of
after
will have
experienced
that
taste of meditation.
on
will just do it. You will just keep I’ve older
Khyentse
some
seen
this
students,
Rinpoche’
nuns,
restaurant
you
after
happening
like
with
s
students.
should
finishing
with
His
many
And
an
ordinary
are
spaced out but actually
not.
do
it
will
for
a
few
minutes,
the
Dilgo
there
would think they They
of
Holiness
watch. Sometimes dinner,
You
doing it.
are
in the
person are a few
they
moments
you more.
taste of that
really
more
But it’s
and
a world opens up so you have to
just being in the present. Once getting
of
like it and the
a new
habit,
get used to it.
Iwas just wondering if there’s any point in trying to remember one’s previous lives or if that’s just an ego trip. [Rinpoche]: You can if it interests you. [Student]: [Studen t]: How do you remember? [Student]: Rinpoche,
[Rinpoche]:
Think
the day before
are some
about
yesterday
bodhisattva
remember
past lives.”
renunciation
prayers It can me
all. There
course.
may
match
that
say,
and
“May I
aid in generating
the
from remembering?
Well, it’s the ability
stops. That’s of
from yesterday
and then... Actually, there
mind.
[Student]: What stops [Rinpoche]:
events
You
in between.
are
to remember
that
all sorts of distractions,
have watched
That stops
a
a
lot of
good football
memory
for
me. You ou Offer Is Also Your Perception
Y
Everything
[Student]: Ifeel it is
very
difficult
to relate to
offering the three bodies, the continents,
the
moon. In
see
the connection
the
sun
and
what Iam reciting and doing, Idon’t really. [Rinpoche]: [Rinpoche ]: ]: What do
you
mean?
[Student]: Idon’t feel that Iam offering something that belongs to
belongs to
me.
[Rinpoche]:
you.
[Student]: Why can’t
[Rinpoche]:
very
Your perception
That’s
we
also
limited perception.
just make three heaps!
your
perception.
Might
as
And it’s
a
well offer
everything. [Student]: But what is the connection
between the
three bodies... [Rinpoche]:
Body, speech, and mind?
[Student]: Yes. And the continents,
sun
Mount Meru, the
moon... [Rinpoche]: In essence, it is none other than your mind that imagines continents, wealth, prosperity, and all of that. But right now, for ordinary beings like us, if asked to offer our minds, how would we do that? So in order to help with this, we give it a certain form. We visualize flowers and and the
all of the other
no
numerous
offerings. There is really
you think of flowers, it’s your mind that is creating your flower. [Student]: Is it also a place where I can bring my confession in? With all of what Iam offering? [Rinpoche]: Yes, you can even offer your contradiction,
compassion. includes
not
your
because whenever
Everything.
everything. perception.
Isaid mind. Now that
Show
Mount
77
me one
object
Meru, the
that
is
Mandala
height,
the length,
Offering
the width,
everything,
tell this to the
universe, all of this is mind. We should
physicists.
The
of physics,
maÚÐala
and
of the big bang
we are saying even It is some physicist’s universe, planets there,
the
it
intellectual As
big
mind;
everything,
your
is
the
atmosphere,
and just
distinctions.
a very, very
is
But
mind for
it’s
as
that
is
their
Basically, mind.
mind.
creating this
This
moon,
the
as your
part,
study
your
is
stars,
long
most
the
good
theory.
bang
the
the entire
mind
is
all
these
is
only
knowledge. I
have
been
saying
right
from
the
are the pith once you know everything is your mind – your mind is dharmakÏya, sambogakÏya, and nirmÏÚakÏya – as soon as you know that you are finished, you are enlightened. To do that is difficult, so there are pith instructions. Sometimes, when you go to drive beginning,
instructions.
there
is the theory
According
to
and there
the
theory,
a car, your
coach
has got
which
say,
might
nothing
sense we can say
think first
about
a
lot
banks, and the these
things
it
our
is
that
I could
understand
our
So
visualize
a
coins
mind.
but
is not
somehow,
in the
with
and
to
taught
coming
so
you the
mind that made
is precious.’
Meru, and that
our
education
you were
if
precious
Likewise
been
‘gold
time, there
habit,
believe:
course, more from Of
forth, is not part
really
what
with this, I think
you are
you
should
the whole thing, the planets and all.
[Student]:
lifeless,
has
or
of Mount
culture,
saying.
the
our
jewels, it is also
is precious,’
of
driving.
all, when
After
precious. Through
‘money
the stance
tea,
the point. In
same
but at the
made
only
mind
with
is exactly
linkage.
of
it, who
place? It’s
do
of
the rice, and the coins have nothing
to do with enlightenment, is obviously
to
much
Nothing much at all. That
a cup
drink
There
abstract
[Rinpoche]:
You
was
a
things
can
question
giving
of
like attachment
offer everything,
away
or... body, speech,
and mind. [Student]: But attachment
[Rinpoche]:
It doesn’t
is not
matter.
a
good thing.
When
you
offer
your
mind
comes
it
in
a
attachment
is
essence
aggression
of
Aiming for
a
attitudes. The
Bhutan,
a
see
of getting
wrong
kind
attitude.
[Student]:
What
attachment
seems
the
the of
basic
wisdom.
So
attitude? it
farmer
As
kinds like
this
of
people
is.
three
pray to
I of
attitude,
in Thailand, Buddha
for for
an
abundant
I mean
and that
rainfall
Or at least, it is
is it
when I bring I become
to do
take refuge to the Buddha
of attitude.
minuscule
It
was
People
wrong are
expression
and India, when
the sake
The
if is it possible
everything,
there
first
an
good rainfall.
the
with the
with
before,
we
wisdom.
mirror-like
want to know
As
mentioned
all,
essence
Higher Attitude
the maÚÐala offering [Rinpoche]:
is
after
basic
that is bad. Iwould think it is good.
Ijust
[Student]:
And
the
discriminating
there is nothing
and
package.
say:
teachings
vajrayÏna
seems to
even
more
a very
increase
these things into
my
passionate
is
my
mind. and
attached
to the beautiful things.
[Rinpoche]:
Yes. That’s
exactly
the farmer’s
attitude.
[Student]: So the maÚÐala offering isn’t exactly...
you some good but you should aim for a higher attitude. very least, you should aim for a àrÏvaka
[Rinpoche]:
results, At
the
No,
it
will
give
attitude. [Student]: So [Student]:
you
offer
relish them. You really [Rinpoche]:
beautiful
objects,
want to give things
Yes, ‘to offer’
means 78
but
don’t
away.
‘to give away.’
f
I Ia
you are
P
À
K
KUS LI PRACTICE US ÀLI RACTICE
doing the long version of the Longchen
section right after the maÚÐala,
being the
a sort
time,
which is referred
preparation
for the
Nyingtik
to
as
Ngöndro, there is
kusÏli
guru yoga, as
can
practice
kusÏli
be
well
you
of inner maÚÐala offering. So, if
the
a
practice. It is both
inserted
as
have right
after the maÚÐala.
The Khyentse
short
condensed.
if
you want
refuge
person, the
to
to
and
seriously
bodhicitta
your
sublime
by
so
the
practitioner
mind
details practice
practice,
is
But
are hidden. guru yoga,
But
During
the
you are an when
with the guru’s
it
mind,
comes what
person
that their minds meet.
it’s
ordinary
the maÚÐala
to do is mix this ordinary
person so
so
text, I believe
yourself.
also during
practice.
Jamyang
good but it’s also
of that. This is because,
transform
and remain
trying
mention all these
also
Vajrasattva
mixing
are
no
concise,
important
composed
course, even
deity, but in this short
there is actually
so
is, of
Normally,
as a
visualised
being
ngöndro
Wangpo
and
to
you
and this
Now
purified
taken
with
the
the
sufficient
offering.
you
If
accumulating
more you
By
than
have
already
bodhicitta
merit
through
taken
vow,
have
and
have
mantra
Vajrasattva
accumulated
practice.
you
presumably,
have
refuge,
the
maÚÐala
as another form of merit, you can then do the kusÏli this stage, you have become slightly wish,
ordinary,
transform
and
in order
yourself
KrodhÓkÏlÓ. Then,
as a
mind with the guru’s.
into
ÐÏkinÓ,
to represent
that
Vajrayoginī
or your
you try to mix you are trying
In effect, what
more sublime. In fact, the guru yoga is to catch onto the nature of mind, and thus, as an intermediary means, you are trying to become a vessel of the guru’s blessing. Basically, by visualising yourself in a more to mix is already that much
sole
purpose
sublime
of the
form, somehow
auspiciousness, the
blessing.
Vajrayoginī, session, either dissolves
into
which
there better
is this interdependent succeeds
in
invoking
In this form, visualised as a as always, towards the end of the you dissolve or alternatively, the lama you.
yoga
You
might
it is
common
female
ÐÏkinÓ.
really
ourselves
talking
feminine. described
aspect Whereas
as
gender.
somewhat
minor
the
What
male
technical
what the
guru as a
in terms
we are we are
aspect. The
symbolised
or or
clarity,
and
the
speak
and clarity
always
by
in
into the feminine,
compassion
symbolised
we
when
about
is
why
to visualise oneself
practice
to is the emptiness
referring
emptiness
always
wonder,
course,
Of
of transforming
not
well
by is
method
aspect.
in nature,
the also is
Although it is quite
necessary to understand this kind of detail. If you are just doing the short sÏdhana, there is not so much mention of visualising oneself as Vajrayoginī. Right from the outset, we begin by trying to transform our surroundings into a pure realm, yet we still haven’t changed ourselves. We are still ordinary. But right before the guru yoga, it is good if you can transform yourself into something other than an ordinary being. At least, what we are trying to do is transform into something other than this name, form, and identity. Now your
immediate
question My
transforming?
into
something
identity,
vaguely
a
the
logic
to
or
sex,
gender,
we can
only
beyond
intellectually.
practice,
are to
the
than
for instance, it also has it’s
pith
visualise
KrodhÓkÏlÓ. It
rather
of
rule, this is something
this. Likewise,
Vajrayoginī,
is
are we course, shape,
coming from the lamas, Vajrayoginī
what
colour,
form,
something
As
into
answer
ultimate
comprehend,
to doing
be,
beyond
as
and
and nationality.
comes
might
is
easy
in visualising
So when it
instructions ourselves
to
see
yourself
or another own purpose.
MahÏkÏla
as the
as
deity
Kusāli practice
you
So if
have
bring in the kusÏli
a
little bit of time, it is good to
practice. For those doing the long
version
of the Longchen
practice
is there,
you are also not a if
using
bad
idea.
merit,
much
than
we
what
with
a sur
same
time, it
atmosphere,
more
outer
call ‘paying
can
also
even
work
a
practice
a
tsok,
a
method
for
is
maÚÐala
of
fire pâjÏ, and
debt,’
instance.
At
like the
where
an one can
is helping
to build
to gradually situation
as Vajrayoginī. a reason why it
of
best, and
the karmic
offering),
to build
the kusÏli
create
easily arise There
the
an excellent one of the
practice is
(smoke
and
is
in fact the
offering. The kusÏli
is also
It
since
really ignore it, but
text of this ngöndro, it is
the short
accumulating better
Nyingtik,
you cannot
situation.
is
Right
at the beginning
of
the
kusÏli
as we say PHAÍ, at that point, you a complete separation of your body and mind. So you are actually doing a phowa. Your consciousness ejects from your body, and your body practice,
visualise
is left
behind,
state.
It’s
becomes is
there
something
a
like
gone.
you, in a
of
to
similar
empty
discarded
how bag
collapsed this
after
body
the
soul
body
is not
even
moving.
collapsed
heap;
there
is no blinking of the
The
a eyes, no is like
in front
no movement.
breathing and
this completely
Your
There
body
is just
body. At that moment,
deadstill
one
should remain in the state of non-grasping.
You grasping.
see,
There
now
right
from oils, to moisturizers,
so
is
much
of things,
down to body-scrub
right
so on.
and
Conquering
the Four MÏras
we
In Buddhism, four
mÏras,
or
son
‘mÏra,
of
there
onto all kinds
is grasping
death.’
of the
the
of
talk
about
god.’
The
Then, there
is
Lastly, there is the ‘mÏra Now the moment there,
just
what
as
is
called
First, there
second
which
defilements,’
are up
something
four demons.
is
we
call
all
the
the the
the
is the ‘mÏra ‘mÏra
emotions.
of the aggregates.’
the body falls in the
consciousness,
a
heap,
no
you
form.
at
Looking
your
alien, rotten, useless is
your
– this
thing. Usually,
is developed also arises
through
the destruction
we
whenever
have
with
our
completely
it in this
way
is
not the most
we our
have pride, it
body
two factors:
in connection
body, and then
this
body, and seeing
understanding
important
you see
body,
mind
and
it
body. We have
a
this pride. So it is actually
can
of pride. You
therefore
say
this is
a victory over the first mÏra. In other words, having no attachment to your body is the destruction of the mÏra, son of god. The body is being dismantled, as though this body is gone. Yet the mind is still there and is continuing. It is not like a lamp ending or a candle going out – hence, the very fact the consciousness is still there is victory over death. And it is this victory over the mÏra of death that we also call Vajrayoginī. You Vajrayoginī,
Nyingtik, into
now have or as stated
you can
another
here
also imagine
KrodhÓkÏlÓ. Appearing
KrodhÓkÏlÓ is
heruka
beautiful,
ornaments.
These
and
form,
in
the
yourself
as
a
transformed
black
adorned
heruka
as
Longchen
with
ornaments
woman, all
the
include
such attributes
of bones, along
a
curved
Lastly,
she
so
cutting
action;
Lector,
she
inanimate
hair
body.
This
she
lifts
intact.
If
brunette,
see
dyed, it
is dyed,
Then
it
as
doing
do
like the
is
it
mÏra
of
the
there
is
this
away
if
scull,
as soon as it is as big as three worlds; so, you are making
80
of
this
course. with
see it as blond, long, see it as long,
if punk-style,
of non-duality.
Hannibal from
the scullcup,
is blond,
brunette, and
the
Professor
your
the
of emotion.
that,
skull
this kapÏla,
think,
becomes In
cuts
symbolizes
destroy
somewhat
out
crafted
skirt. She is holding
the mÏra
to
order
slowly
this,
to
has
in
bracelets
actually
of the third mÏra,
aggregates,
your
which
knife,
destruction
After
as crowns, and with a tiger-skin
it’s
if if
punk-style.
your hand, it so enormous. this a practice
in
it is
Kusāli practice
Instantly
you
three
human
skulls,
three
kÏyas – the
tripod
which
place and
formation,
think,
it
and
so eyes: is
separately
including inside
precious. each
wisdom
of
the
as slowly removing, the a drop should be spilled, down to the lips, nose, body parts, you extract
edge
And
of
the
then,
next to the kapÏla, blazes
fire
on top
return to cut the hands,
and everything.
kapÏla.
ÐÏkinÓ, standing
great
these
the
the teeth,
this
Right
of
with
the and
sambhogakÏya, kapÏla
of
well
lungs, liver, and blood. Not
as
represents
actually
this
then
as
the fingers, the skin,
is a tripod
there
dharmakÏya,
You
nirmÏÚakÏya.
also
forth
curved
knife,
You place
with
you from
you
as
it all the
then think beneath
a
the
hearth of three heads.
Then
body,
as you
or
chant
a
Wish -Fulfilling Nectar
-
The Offering Feast:
OÆÀÂ HÎÆ,you think
rather, what is
that this
now your ex-body, melts,
and
a more
boils. For
a
making
or beef stew, take a away in the pot and
chicken
ingredients
you are
vivid image, the next time
at the
look
bubbling
that should
course, that is for the first part only, then a while, you are supposed to visualise every as having the power of nectar. Each and
help. Of after
drop
every drop holds all the various you can imagine, such as lakes, drink, and so forth. It is a wish thus, whatever
it
becomes
the object
that.
bodhisattvas
Rinpoche,
since they
means
those
includes If
even
usually
you
really
of it
you in
and
want
as a
then
the
heart. First, of
Copper
are
have
food,
fulfilling
nectar,
wishes
it to be,
first
offered
to
especially
the VIPs. In this destroyed
the
to the Guru
case, VIP ego, so it
all those from arhats to the Buddha.
think
cooking,
who
is
and
objects
gardens,
of offering
nectar
This
buddhas,
pleasure
send
form
course,
Coloured
the Akßobhya
to elaborate
out
the
light
of there
are
you can you start
invitation
coming
from
cards,
your
the VIP cards to the
Mountain,
the
as
well
realm,
this,
party. Once
banquet
AmitÏbha
as to
realm,
all kinds
of
other realms. All the guests promptly
arrive with their
limousines, looking
finest.
elegant
in their
have red carpet, and all the trappings, wish.
you
Next,
realms.
some
bicycles, others
The
via
to
six
come
guests
arrive riding
can you
invitations
forth
the
come
have
hitchhiking.
send of
Some
whatever
on a
You
the
broomstick,
while
or
transport
public
on
riding
via
They all take their seats. portion
first
In return,
from obstacles
really
are
there and
good
and sickness.
the
be
to
offered
the
Once
drink,
eat,
offerings,
disappears.
the
In fact, this practice
you
uncommon
have
sickness.
attainments
diligence,
of recognizing
then give
receive
to do when
compassion,
power
you
should
common and the uncommon attainments. The common attainments include such things as long life, as well as freedom VIP’s.
devotion,
such along
is
Then
as
love
with the
the mind.
the VIP’s
have
been taken
care
of,
you
to the six realms. Each time these beings lick,
you Not
chew,
swallow,
visualise
that
only
that,
or all
in
suck their
turn,
at
these
suffering
love
and
compassion, in their
to help
bodhicitta
beings.
many
and
devotion they
Thereafter,
other sentient
group
are
also
of these
two
special
invitees
themselves
nourished
are
able
beings.
Settling the Score and Clearing
There
are
Karmic Debts
groups
of guests.
includes all those
who
One
have
you, or those you think of as your enemies. As you give them this offering, it makes them feel that the score has been settled. The other special group is made up of those whom we have karmic debts with and these guests are the largest been
bothering
in number.
81
Kusāli practice
We Like
have
karmic
for instance,
sit might
space
the
us
well place
debts
their view. That’s
you are
of people.
we
in front
trying to look
be that
a
lots
in which
directly
who has been desperately big head. It could
with
choose
to
someone, through our
of
always blocking
karmic debt.
Ihave a lot of karmic debts. Each room, people stand up and that is a karmic debt. If Iam an enlightened being, the more you rise to your feet, the better. It is still good for you, even if I am not an enlightened being, but for me, Iwould have to think about returning the favour for roughly five hundred lifetimes. Whenever you come into the room, I would have to rise to my feet. If there were fifty people present in the room, Personally,
time Ienter the
then
that
would
be
five
would
mean
that for twenty
would
have
to stand
are
up
hundred
times
five thousand
for people
paying all this karmic debt.
like
fifty.
It
lifetimes, I
you.
So
we
B
The Host, the Guests and the Feast Become ecome Inseparable
As
are
the party
distributed,
special
thing
a
to
draws
until
about
close,
nothing
this
remains.
party
is
leave – instead, they all dissolve
as into
always,
you,
the but
beings
also
guests,
and
Knowing
buddhas
what
I
dissolve the
that
all
are
This
is
a
the
So
become
a creation some time. practice
Ngöndro
dissolve sentient
host,
the
inseparable. of
your
included
long
the
don’t
course,
Of
is all the
just
kusÏli
Nyingtik
you.
bodhisattvas
you. all
But
guests
the
into
saying
into
feast,
remain in that state for
Longchen
and
am
presents
and
foods
version.
mind,
in
the
Doing
has so much blessing. Although it is you can offer a maÚÐala with mere dust, the kusÏli was originally intended for practitioners who are quiet poor – for those unable to afford maÚÐala plates, offerings, or all these special this
practice
said
substances. literally
As
means
Patrül Rinpoche ‘beggar,’
points
which
is
out, why
kusÏli
it
is
poor
called
people’s
a
point of view, it is people, higher
to
practice
teaching.
in
more
point
In the vajrayÏna,
understand:
manifesting
From
those
for
an
methods, the
is
way, usage of
more
this
mundane
of view, it is
this is good
practices
inferior
there
the
made for less fortunate
but from the dharma’s
and the
or
practice.
the
a
thing
somehow
more outrageous,
controversial
words,
to be the
is considered
way. as you can see, doing the kusÏli practice provides a very good transition. From the ordinary state, you have become Vajrayoginī and remain as Vajrayoginī. Leading on from this, you then construct the guru maÚÐala, and having already transformed yourself, it works so much better. So if you want, in your short Longchen Nyingtik sÏdhana you can bring in the kusÏli practice. There are two parts to it: one highest. It is always this Moreover,
involving
you is
do
the the
cutting,
actual
offering.
six-hundred-thousand
which
is quite
and
easy to
the What
times
of
other
you
is
where
accumulate
OÆ ÀÂ HÎÆ,
do. Given that
you
have the
you are
À
a
is probably
more
going
days.
on
Clarification
six-day slowly,
job, it
or
takes
otherwise, about
if
twelve
Kus Ïlili Practice Ï
time, it
[Student]: You talked about KrodhÓkÏlÓas well [Student]:
Vajrayoginī,
and Igot confused. [Rinpoche]:
Vajrayoginī
or
KrodhÓkÏlÓwhatever,
as
Yes,
it doesn’t
matter. One is dark-blue and the other is red. That’s the only difference.
[Student]: [Stude nt]:Does the ÀÂ nt]: HÎÆneed to be visualised
within the body? [Rinpoche]: the chakra letter
Yes, the ÀÂ dwells that is situated
HÎÆis located
chakra.
specific
Apart
letters,
in the centre
of
at the navel, whereas
at the centre of the
the
crown
from being
82 Kusāli practice
Âand
HÎÆare also
representative
of
that
a
a
certain
kind
are no
they
joining
energy.
of
longer
together
[Student]: The kusÏli
the
two
we
comes
time
at all, there
functioning
of the
of explode – that’s what
,
When
and
they
then
is
sort
call death.
practice, talks about these
demons. [Rinpoche]:
Which demons,
are
four demons
aggregates:
actually
a
the four demons?
symbol
the pride, the emotion, death
We just refer to these don’t bring anything
as a
The
own and so on.
of one’s
kind of devil, since they
good.
[Student]: What about being possessed?
[Rinpoche]:
and
nÏÐÓ
That’s
It is
are
a game
just
why there is
so-called
of the mind.
functioning
a
in
a
Your
different
so-called trance, and
possession.
83
a
prÏÚa
way.
Y
GURU URU YOGA OGA
ow, we
N N
start with what
as part
practice
period
guru
faculties
who
he is able depends. disciple least,
is
a
guru.
At
guru yoga. In secret guru
and
the respective
initiations.
a
Nowadays, since
seem
practice,
in this
to
have
age, we
little both
limited tend
to
within a so advisable you are what we call a disciple of or happen to have encountered a practices
mahÏsiddha
to transform
being
done
not be
himself
everything.
– meaning
Of
course,
that it all
The guru may not be that ‘qualified’ and the may not have ‘superior faculties’ but if at
there
is genuine
devotion,
devotion,
this
kind
of
short
you are neither a person with nor possess any of these superior
cut might work. But if strong
guru yoga.
the
need to complete
of time. This might
to do; Not unless superior
yoga,
doing the outer
disciples
guru
all these
least
outer
dharma
for
short
to receive
and
profound
actually
to do the inner
you at the
of
lamas
time
order
have
that,
Before
find
call the most
of the ngöndro, you’re
yoga, you
the
present, we
faculties,
in
advise
end,
it
will
be
that
more fact, as
much
a gradual approach. In your own safety and comfort I would you to go step by step on your spiritual path. to take
rewarding much
the
for
O
G
Taking the Guru uru Not Not Only nly
as
Teacher but
as
the
P
Path ath
guru yoga is not a practice of guru. It is not a mundane, ordinary practice of taking the guru as a teacher, guide, or even as a dictator, who would dictate your life, both spiritually and secularly. Guru, in the more profound sense, has to be taken as a path, not only as a teacher. In Tibetan, this is what we call "Lama lam khyer" – taking the guru as the path. It is something most essential. And, when I say ‘guru,’ I’m not only talking about the outer guru, I’m also referring to the inner and secret guru as well. Due to the karmic link between you and the guru, and due to the merit, which until now has been wait-listed, once this merit ripens, of course, anything can happen. The
essential
worshipping
the
That
a
is
individual
being
you
see,
guru.
Your
guru
else. And
pursue. Basically, we open this casket.
it
though
there
is
the
might
say
to do
have
Life
-
as
is
–
that is the
This his Well -Crafted Samsaric
T
Dislocating
You
to
have
you
between
Do something
it takes to
whatever
decision
and the
stop everything. path
a
purely
this
casket.
a casket in his hand.) It’s a one created, and made by such a great carpenter that once closed even the joints are almost invisible. Being unable to see the joints, it doesn’t even begin to occur to us that it is (Rinpoche
very
actually
well crafted
openable. casket
holds
casket,
to
Owing
seems to
such
be entirely
fine
workmanship,
made of
of wood. Our saÙsÏric life is exactly
well crafted. Day by day,
year
it
fashioned
has
been
experienced minds,
to
this
even
carefully
ego,
by
single
to
mention
by
our
actually
the
so
life after life,
which is the real carpenter.
not
this piece
like this; it’s
year,
the notion there might
casket,
one
idea
most
our
In
be joints that
it
is
occur to us at all. Nor only we look carefully, we
openable – does not
stop and think, if
see enter into our actually
Now
mention
the joint.
are
that
yoga.
As
inside
thought
might
does
not
going
any
will
tend
there
further,
to
be
I should
a
lot
of
language
from
this
point
onwards.
talking
about
the
most
profound
now
down
that
we
heads. before
metaphorical We
Even
do
much I’m
as
I
still
appear very
to
be
modern,
deep
Guru Yoga
conservative
using the
this
a
and
traditionalist,
metaphorical
texts.
In
understandable
any case, as possible.
manage
to almost
on
little, from then It cannot closer
joined
You
still
it
make
locate
even
it,
I
like
is written in it
as
the joint if
only
a
system gets disrupted. again.
even
perhaps
enlightenment.
dislocate
the whole
be properly
or
to
once you
So with this casket, and
try
I’ll
hence
as
language
one have a
It is half
step casket,
a step
towards which
is
now sort of disjointed and thus inexpressible things can occur. If only you have the merit, devotion, and the pure perception – it can happen anytime, anywhere. It can probably
be
not entirely
triggered
Though
of
by
the
course,
opened,
most
it tends
but
it is
ridiculous
of
to be mainly
a comment, a gesture or even a message guru.
remark, the
situations. through
Patrül Rinpoche
and Nyoshül Lungtok
a
from
are so many
There
instance, there Nyoshül
Lungtok.
Lungtok
had
nature he
devotion dharma somehow But
Lungtok
an
sort
master.
Every
stuck.
you
Still,
day
all
his
something,
disjoin this casket. Now,
should
the
peerless
get
would
to seemingly of
strong
his
sisters
this story,
appreciate
and
the
managing
was
he
in
and
Nyoshül
understand
at all happened.
nothing
and
to
trying
faltered
towards brothers
Patrül Rinpoche
of
many, many years
For
but
once
to this. For
in relation
story
practiced,
mind
of
never
stories
is the
know
in
order
that
to
Nyoshül
was a great philosopher; being a Khenpo, he was very, very learned in the
abbot,
philosophy books
and
show
that
of
mind.
He
had
read
thousands
of
was a great scholar. So it only goes to an intellectual understanding of mind
has nothing to do with the nature of the mind. Now
Lungtok
was
Rinpoche
wrong this
Patrül
going
Rinpoche
through
approached
him
knew
this
that
Nyoshül
problem.
So Patrül
and
asked,
with you?” And he said, “I cannot
nature
of the
mind.”
Patrül
“What’s
understand
Rinpoche
then
answered
him by saying: “Oh,
of the mind
will
show
was
led
and
lie down,
night
there
was
a
“Can
hear
stars?”
see
suddenly
And
before
Patrül
dogs
barking
His
up
stood
“Okay,
answer and
at
“Look
the stars.”
I can hear the dogs barking.”
Rinpoche
Dzogchen
him,
At this point, both
Lungtok:
the
Monastery?”
Lungtok
laid down. Then, Patrül
the
pause
long
you
told
upwards.”
you see
near
grounds
to Nyoshül
Can
Nyoshül
Rinpoche
replied: “Yes, I can
Dzogchen “Yes,
night,
beautiful
Patrül facing
said
sky.
Lungtok
asked,
don’t
that
and the master
the disciple Rinpoche
why
So
some
to
Monastery let’s
easy,
is
you.”
easy, the nature you come along? I
that’s
to
the
Nyoshül After this, Rinpoche
near
the
was,
this
And then, Patrül said: “That’s
it. I
have finished. That’s the nature of the mind.”
All those
to discover happened.
years
S
of Great reat Spontaneity G
The Experience Experience
he had studied
the nature Then
on
and practiced,
of the mind. Yet
that
night, there
trying
nothing
were
these
had
two
comments
guru
the
everything
essentially
no
simply
longer
so-called
can
ceiling,
a
door;
no
right
A
can
it
longer
merely ceiling
necessarily
that,
after
so-called be
door. A so-called
or not
is
and
stopped.
a
window
also be
made,
a a
door
is
window.
A
window;
it
no more a a ceiling; it can
only
is
be a set of steps, as well. A so-called man is not necessarily only a man; he can be a woman, too. A so-called woman is not necessarily only a woman but also a child. Basically, every
simultaneously
worldly
system
rational
for
seven
he,
Nyoshül
days
gets
Lungtok
didn’t
handle the world properly. It which is something
us, a
door is
bathroom
a
disjointed.
was so
the experience
we can
really
was a only
door, and when
that’s the only
way. 85
know
totally
In
fact,
intense, how
new
to
world,
try to imagine. For
we want to go to
We
that
the
Guru Yoga
have
all these
us, a
kinds
of hang-ups,
and
For
fixations.
of our bodies. never try to put our feet inside this shirt of ours. We are basically always fixated towards something or other. But for Nyoshül Lungtok, for seven days everything stopped. Or to put it in another way: everything becomes anything.
shirt is only meant for the top half
We would
Anything
is
woman;
everything.
woman
is
Nothing
man.
Just
towards shape, colour, numbers, stopped.
From
experience
then
really
my part, those
the
of
Man
is
fixation
and ideas, all of this
had
what
is
time
a great to
talk
we
call:
the
term,
it’s
spontaneity.
For
dzogchen about
of
the
talking
about
spontaneity. lamas,
I do
dzogchen, But
not
the have
vision these days. I am especially it
this
Ihave read and have been along to listen to
people
experience
many
he
solid.
of great spontaneity.
Although it
not
on
is all
comes to some
of
the
younger
very
and
thing
so
the
is, with
much
pure
critical when
lamas. Honestly,
to
just
intoxicated
by
even
is something about
that’s
to
that
fixated
with
an
of
what
is imagine
reference,
trees, and
no
what
we
some
a
matter.
laughing
spontaneity
Nyoshül
of
and
once
lies
Lungtok,
is
this point
logic. It’s
like
a
behind
stuck
attempting
mountain.
By using
imagine
there
how
longer
in time, there
our
by inference.
other cities. That’s
when
are no no longer
things One
us, at
for
be inferential
to describe
and
‘spontaneity’
little bit of
spontaneity.
idea. But
only
can do
is
disciples
is. For us, it more effortless, and Yet, when you come right down means a lot. As we can gauge
stops,
everything
and
is somewhat
story
this
from
can
it.
it, spontaneity
lamas
words
a
know
that
the
of
the
– it is
‘unfabricated’
We don’t
some
at
look
must
about
All
some be
we
kind
some
it. There is
direct cognition. There
later,
master
once
is
himself.
completely
also
Nyoshül He
Lungtok had
had
this
illiterate. His disciple
of the great dzogchen
many years a great disciple who was had never read any
story
another
texts, because
set
become
he didn’t
know
how to read. The only
to
chant
OÆ ÀÂ HÎÆVAJRA
course,
SIDDHI HÎÆ.Of
devotion
towards
year course,
practice but
of
his
his
Nyoshül
Lungtok,
to
devotion day,
as
devotion
any
not having reached
the
was
he
in
guru
making
also
master. After still
was
to
because told
do
me
this
what
happened,
unshakable.
Still
guru
his
died,
yet,
his
Then
one
fact
never
and
wavered.
a
tea, suddenly
– (Rinpoche
these
that’s
to
continuing
kind of experience,
burning his flesh. At that moment,
have
strong
this
nothing
hit his hand, and, he had this sharp
loud: “ah tza tza”
PADMA
GURU
was
there
year,
after
was how
thing he really knew
sound
pain of the fire
a
makes
out
gesture).
and
effects
that
of fire
he exclaimed
Nyoshül Khenpo
story. I believe
spark
did
there
I
actions when
must
he
be
a
sort of lineage blessing of the gesture. Anyway, the
case
stopped. fussy
number
at that
very moment,
for Nyoshül
Previously,
about of
tea,
Lungtok, he
had
including
tealeaves,
right
as
again
always everything down
to
had
been
everything
very
been from
the
the
exact
temperature
the
water
should
we are
forth. Ordinarily,
be
so
just
heated fixated
so
and and
it
is
the fixation, which is doing all of this. Yet from then
on,
it
no
longer
mattered
to him. Someone
could
cow dung in his tea and he would have felt the same way; tea is tea. Everything stopped for him. Still when we say ‘everything stopped’ at the same time, it also means this was the start of everything not stopping. It is as though once the put
ordinary But
world stopped,
right
now,
for
of this is difficult.
VajrayÏna
Such
very
us to
vaguely
Method M MM ethod
s
nor so much must say, in
world
began.
a precise picture we can only talk
imagine.
Are
a great vajrayÏna you neither
something
formulate
It is something
s
about, and
the unordinary
so
Fitting F itting for This Era ra E
have
method find
in the mahÏyÏna, Zen Buddhism,
86
awaits
us.
It
in the àrÏvakayÏna, either. Though I
is
Guru Yoga
although
I
instance,
they
is
disciple
get
the
sound ponders
something.
which
the
enlightenment might
difference
the
They
to do with
is
is
between
not
call
it
the
satori.
of
the
in
colourful
there and
Isn’t
no
cow
that
that
any
dung, isn’t that
the
experience
of heaven?
Isn’t that the celestial mansion?
to
What
more can one
heaven. The vajrayÏna The
degenerate, teachings
may
be
Buddha
the will
ask?
teachings have
going
goddesses
and
said,
especially
an even greater through
Isn’t that
and
this
on
gods?
supreme
it is the
Surely
has great methods himself
Yet
sense
equivalent
beautiful
is
longer
the is
it
casket,
enlightenment.
tealeaves
the
Zen
I think
disjoining
it. When
light?
experience,
method quite a bit. For you ridiculous questions like, of one hand clapping?” The this over and over until they
actual
perceive
rainbow
much
this
will ask
then
something
we
have
seem to use
masters
“What
don’t
this.
“As
times
the higher effect.” We
experience
of
an age
degeneration, yet it is also
great
methods
as
such
the non-duality
dzogchen,
working
more have
ever
than
before.
to
reached
the
people do all kinds of negative
of
Yet
the
Buddha,
vibrancy.
Never
effectively.
where
great
force.
and
actually negative
Our
things
the
with
are
highest
age
the
especially
resonate
teachings,
so
this is also
of the
mahÏmudrÏ,
of saÙsÏra and nirvÏÚa
emotions
degree.
some
where
level
and
to the highest the teachings mahÏsandhi
There
is
before
have
these
methods
Now
that
is
something
great
worked quite
encouraging. So what
we are
a
little
disjointed
again. That
so
is also
or break we should at least make it it can no longer be locked we call ‘understanding the
trying to do is disjoin
this casket. If not entirely, that what
nature of the mind.’
N
‘Rest in the Nature ature of the Mind’ M M M ind’
Indeed,
nowadays,
words, ‘Rest easily
enough
in the said, it
how
nature
can
often of
do
we
the mind’?
be quite
hear
the
Although
difficult.
At first
all, when we say are just five or six words. Yet in truth, these words are not really being understood. What do we mean by ‘rest’? It is easy for us to sort of gaze at the sky and blankly declare, ‘rest in the nature of the mind.’ Then we sit there, basically wasting a precious two minutes out of our precious human life, or sometimes, perhaps even up it
may seem
simple
enough, after
‘rest in the nature of mind,’
to twenty What
minutes!
It
there
waste
is the biggest
is rest? Is it to do something
of time.
onto
like: plunge
your legs out? And what is meant by ‘in the’? Likewise, we surely don’t appreciate the term ‘nature’ in any real sense, and definitely don’t comprehend what mind is. So in the end, we find that this term ‘rest in the nature of mind’ has almost no the bed and stretch
meaning
at all.
Nonetheless, meditation
centers
the nature
of the
some ask
we see and mind,’
most
kind of futile attempt
are to see
myself, what
embarrassment
people
when
the
going along lama
of the
to do
so.
they
doing?
this
kind
of
says
to
‘rest in
students
make
Ican’t help but It
is
almost
thing.
But
an my
in karma
belief
to how
similar
President
of
has
leaders
billions
of
our case,
like Jiang
then
Chinese
nor
what they But also
just
are my
have
just
and
heard
mind.’
dharma
–
the
this
shows
so
he
has
in the
“Rest
the disciple
a
the teacher has
words,
it
It
is
also clue
of
in
the
alive
and
so
much
and followers
much merit.
87
also
that
it
is
my
is encouraging
‘rest
have
add
own course. From a
parrot-fashion,
phrase
we
I should
vision,
point,
practitioners,
path, have
this,
critical.
impure
Even if recited
to have
world
said
being
vantage
different
and
talking about, most of the time.
having
scepticism
the former
whatever
and somehow
buys it.Neither the disciple
bit
something
say,
will
a
lot. It’s
Zemin,
believe
guru
the
nature of the mind,”
a
quite
can announce
China,
said.
In
improved
nature
as a kicking merit.
just of
to the
charade, in this We,
as
of the vajrayÏna
Guru Yoga
Now level given
to merit,
in relation
explanation,
of
by
His
I’d
Holiness
a
from
Dilgo
mahÏyÏna
an
to share
like
Khyentse
Rinpoche.
One time in Bodh Gaya he said something
on
this.
hundred
He
to
needing
are
arhats
ego,
they
go
to be
no
somewhere.
don’t
to
have
go
remember
having back
by,
he
the
to saÙsÏra
any
consider
five
to allow
hundred arhats wouldn’t
human
bodhicitta.
chariot, but
Were
chariot, the
with his
said, being, this
suppose who
own
would
the
purposes,
have
sufficient
a
thing. And
there is also this
has heard
person to
Buddha
happen
dragging
to do such
the Buddha
then His Holiness ordinary
a
and
with his toe, but for all intents
merit
that
destroyed
that there is
might
five
tradition,
horse to pull it. Should the Buddha
these
chariot
us say
let
these
àrÏvaka
Now
beings;
passing
chariot
the
the
incredible
are
there
from
enlightened
longer. Anyhow, there is
suppose
said,
arhats coming
analogy
one
the word
of
suddenly
get
into
to
drag
this
have
neck. There is
so
much merit.
So nowadays,
during
this degenerated
we hear
is really quite astonishing that
as
words have
this
phrase
to
time
from
eardrums, whether
not,
in the nature
‘rest
coming
this
alone
it remains
just
to have
of the mind.’
is
lips
mind
heard that
is
to
masters
of
your
Regardless
a
heart
Even
entering
incredible.
your
in
the
from
never
time,
time, it
such profound
of
or very, very
split
second
already
fortunate.
R
Two Tw o W Ways ecognising sing the Mind M WW ays of Recogni MM ind
As
I mentioned
through all
train
which
at
the
beginning,
vehicles,
is
recognize,
there is
the
recognize
one
and
all
right
the
way
the teachings
of
purpose and that is to our minds. Now at last, we have reached a where we try to rest our mind in it’s nature,
the Buddha,
level
the
highest
but also,
dwelling
in
manifest
from
form
nature
the
the
main
of
our aim
nature
it. That’s
of
of
training.
mind.
We
Not
aim to
only
to
is to dwell in it, and by mind,
what
thus
we’re
be
trying
able
to
to do.
a
to have
And
we
what
call
complete nirvÏÚa.
recognition It
is
the
the mind is
of
disjoining
of this
casket. All
along,
the
past
told
us that means.
two
The first
is through
one or
and
the other
Buddhist
philosophy,
a
mystery.
have
of mind is only
way
of these,
let
bodhisattvas
gurus
is through
the blessing
contemplation,
remain
buddhas,
recognition
second
of
the
mahÏsiddhas
the
possible
via
merit, and the
guru. Without years and years
of the
even
alone
and
repeatedly
after
a
detailed
nature
Intellectual
of
study mind
academic
of
will
studies
serve to give you a vague idea. Rather than you the real picture, it’s more like a picture of a picture, or a hundredth-generation photocopy. The real picture comes when you meditate. Or at least, recognition of the real form of that picture, upon which you have been meditating, comes as a result of the meditation. For these very reasons, of all the methods, the two most important are the accumulation of merit and the blessings of the guru. will only
giving
A
Two Ways W of Accumulat ccumulating ing M WW ays of ccumulat ing Merit M M erit
The
next
question
is
“How
once
merit?” In the vajrayÏna,
two and
ways: devotion
having practical
this
to
devotion and
one or two ignorant
compassion
do
we
sentient
guru. The latter to the guru is that
days,
are
again, there
towards
the
feasible.
accumulate
Compassion
or one or two
the
of
towards
sentient
two,
more come for
much
might hours,
beings like ourselves, it is difficult
compassion
only
beings
beings
but
for
to have at
all
guru, to a being, to this one person whom we have chosen or for that matter towards – one or two or three – this is so much more feasible. times. To have devotion
towards
88
the
Guru Yoga
say,
Some
But
guru.”
so
lama
was a every now becomes
good. It is only will
follow
have
sometimes, what
to be advice somehow
not
should
“One
say,
one
“It
people.
people
who
better
This
guru.”
certain
is
For
advice
initially
intended which is
and again that the
a little necessary.
certain
don’t
have much
people
who
people, perhaps thus,
the
opportunists
do
path given
and
to
are certain bit more Likewise
for
time, for these
one guru and so. But some
it’s better to stick with
guru
campaigning.
be
there
than
to
one
must
window-shopping
tend
one
tradition,
to have
instance,
only
might
have
used
Then
this
them
advice
becomes
a
as a means kind
of
of
political
your group of people, we had our guru, and our lineage. Well I can assure you with a great deal of confidence, if you can manage, you can follow as many gurus as you like. Jamyang Khyentse Wangpo had one hundred and fifty gurus; Jamgön Kongtrul Lodrö tool, where
better follow
you
it
tell
only
tell
Thaye had
almost
Lingpa,
same.
the
similar
Jamyang
number
and
commonly would
than seventy
Khyentse
done
have
Chökyi Lodrö
Having
manage
to
in
destroyed
of
criticized
a
Tibetans,
can
of attainments
Tibet,
Indian
Tibetan by the
one
only they
attainments.
practitioners
thousands
The
one guru and just one practice,
achieve
DÓpaÛkara
India.
Even this
only
practice.
India,
in
gurus.
Chogyur
very man, even though I have not reached any realization or anything like that: recently, I was counting my gurus and worked out that I have over twenty, at least. On the other hand, if you wish to handle only one guru that is also fine. It is what used to be boasts
more
a
In
with
hundred
deity
would
still
AtÓsha
fact,
by
saying,
achieve
“In
hundreds
one
practitioners
masters
one
deity,
end
up
and
whereas getting
So that is
deities.”
a
bit
Tibetan habit.
G
Outer, Inner and Secret Secret Guru uru
As part of the method towards
the
master
to accumulate
and
merit, devotion
the teachings
seems to
be
quite
crucial.
of all, when
that
do we mean by devotion to the are we having devotion? Well first we say, ‘guru,’ we should understand What
To whom
guru?
are actually guru.
there
and secret As
great
the
Lhundrup,
three
levels: the outer,
Sakyapa
master
inner
Könchog
said:
,
guru is the embodiment of all the buddhas; the one you can see and communicate with and is also the one you receive teachings or instructions from. The inner guru is the nature of the mind. The secret guru is the emptiness of all
The
outer
phenomena.
For this next quotation, originally
said this, but it
Rinpoche,
one
First
we try to
Buddha. Thirdly
my
of
Sakyapa
meditate
Secondly
we see or
I don’t
was
we see
who
masters. He said:
that the
recognise
know
quoted by Deshung
the
outer
guru as our own
guru the mind
is the
Buddha.
as
the
Buddha.
of vajrayÏna
teachings.
now, we are talking about the outer, secret guru being one. It is actually one
That is the speciality
inner, and
So
and the
same
thing.
as a
Bridge ridge
B
G
O
The Outer uru uter Guru
guru is actually very vast. Yet as deluded beings, even to comprehend the outer guru is somewhat ahead of us. Likewise, The
concept
of
for the moment,
the
outer
it’s also
89
Guru Yoga
so guru. It not
possible
to
recognize
the
inner
and
secret
is only at the intellectual level that we have some kind of vague idea. To truly understand, what we need is a bridge, one that extends between the inner and the secret guru and you. With you on this shore, and the secret and inner guru on the other, there is a bridge or boat to take you across to the other shore. Via this process, this thereby introduces you to the inner and the secret guru – and that bridge is the outer guru. It is this tangible, visible guru, whom you can share experiences with that we refer to as the outer guru. The outer guru is entirely a manifestation of your devotion. Should you approach this outer guru with your ordinary perception, naturally, this person will be just a normal human being. They are simply someone who likes pizza with anchovy – like you do, or someone who likes strong coffee – which you don’t
like.
someone
So
who
there
yawns
is
that
human
when tired,
aspect.
someone
He
who
is
gets
angry when you make a mistake, or to put it better, someone whom you think gets angry when you don’t do something right. Not having come from your neighbourhood, he is also someone thought to be quite exotic, the slightly more foreign the better. It is even more preferable if he is someone with a different skin colour altogether. So we expect someone with these kinds of qualities. This is especially so, if you are a person who happens to be quite gullible, or naive towards colours, shapes and races – be they Tibetan, Eastern, or otherwise. with
a
Too Perfect erfect P
U
F
Our ur Feeling eeling Uncomfortable ncomfortable
B
Being eing
There
more
is
this
necessity
of
than
from the guru’s
you.
the
guru
being
slightly
you anticipate. He has to know the dharma. He’s more learned and has done more meditation. He has greater intuition, a little clairvoyance, and omniscience, and has a certain measure of power to take care of things. But special
point
That’s
what
of view, he can’t
afford
to be
you
too special. Suppose
to invite
him
enter
means
by
were
he
pretense
of not
were to
When he
and
without without
knowing
what
we
happen,
is completely
guru
What
and happen
what
through
if
the
to choose?
wine
omniscient
were to
at the most
looking going
wouldn’t
he Or
if
flying?
like
it
one
If
bit.
and manifesting
way, we don’t like it, because we our gurus to be slightly human. Of course, we think he should be more special than an ordinary human being but at the same time, we also hope that he is not too special. Otherwise it becomes very annoying for us. There are certain things we do in
an
of floating
to order
able
menu,
this
a restaurant. or
to
elegant
have this
enlightened
prefer
behind
his
doesn’t
know. Just
knows knew
of
to what
be
every
it’s
imagine
single
during
thing
size
you
terrible.
special
underwear
have
You
on
to
comforting
having
you
all kinds of things: from how
masturbate
moles
and
back
Buddhist
think
a guru
do!
many
What times
he
who if he
you
days, right down
you wear, or how many your penis? It would
the top of
don’t
want
him to know
all that.
You don’t
want him to have that kind of knowledge.
It would feel of
so
uncomfortable
to be with this kind
person. you
When sometimes like
a
thief
it just in
a
have feels
large
a
too
perfect
uncomfortable.
prison
complex
We’re where
being,
a
bit
all the
are empty. You are the only thief in this world and you have been caught. You feel so bad, and very guilty, not because you have stolen something but just because you are the only one. Suddenly the prison door opens and in comes another thief, and you feel much better. “Ah, well I’m not the only guilty guy.” In a similar way, we think it’s good to have the guru making mistakes sometimes. This is how complicated our human life and minds are. other prison cells
90
Guru Yoga
you see
Can
talking
about
why
C
D
G
A
A Master’s M reat Display isplay of Compassion ompassion M M aster’s Great
the
gurus
guru
like
so
is
not
I’m
kind?
course.
myself, of
I don’t
even have to pretend; I am like this. Yet when it comes to great masters like Dilgo Khyentse Rinpoche, it was always amazing to watch him say, “Oh, I didn’t know that.” It was astounding he actually got flu from time to time, or that he even got sleepy. We knew that His Holiness hardly slept at
was
night. He then,
during
sleeping. immense
and
when
meditating bad,
Indeed,
pâjÏs
inspiring,
display
or
he
his legs
him
appear
would
because
of compassion.
or stretch out we went to
night, perhaps
so
the
It’s
lie down,
now
just going day and night, but
it
is
middle
“Wow,
sometimes
something.
I shouldn’t during
go
It
be
an
really
and actually
sleep
of
the
was either makes you feel
at two in the morning, writing
to
such
He wouldn’t
in the
and
back
the daytime
he
and when
sleep.” he
was
us
dozing, it would make This kind of mind,
any
In
is going to take
G
The Guru uru Lineage
Now
earlier
was
quoting
meditation
on
I’m
as a
is
your
penetrate
compared
the
a
mind.”
On
this
the
perspective
think
of the
set of steps, the
guru
He
explanation, said,
“Even
I
a
is
good
but
calling
that
is
nothing
to mind
in the vajrayÏna,
of
the
the
guru
big deal.
from
of
with
the
as the period we would a cup of tea: that will really But he then went on to say,
outer guru.” So is really
on
short
a momentary as you see,
to
maÚÐala
Lingpa.
as
of meditation
continuing
Staircase
during
Jigme
that
still
guru. As you can see, some time.
need to drink
normally
“Years
have.
event,
the outer
introducing
yoga
we
feel, it is okay to be sleepy.
guru
point,
guru or a
I will
give
another
example
the
guru
lineage.
We
of
lineage
as
staircase.
lineage
is
the
something
similar
Usually, right primordial
can to a
at the top
buddha,
the
– Samantabhadra
Adi Buddha and
Vajradhara
for
So who
Sakyapas.
buddha
is actually
nature
of
your
the
for
Kagyupas,
is this blue
a
symbol
mind.
The
the
Nyingmapas
Gelugpas
and
guy? The primordial
your own mind; guru lineage is your own nature,
of
the the
you towards and very first step that is most important. And that is your immediate guru. So the outer guru is like a boat, or a bridge, or as in this example, like a staircase – leading you to the other shore. When you finally reach the other shore, you will know that the outer guru has all along been none other than your own mind, and is not staircase it
is
other
leading
the
than this emptiness
aspect
of
all phenomena.
you will have no burden of someone watching over you. There will no longer be any burden of someone breathing heavily down your neck. No longer will there be any notion of someone correcting or criticising you or even dictating your life. You will then know that all this is your own mind. This is what we are trying to achieve. Right now, on the path, this is what we At that
point,
mind and
our
Between etween Fabrication F abrication
mind.
and Not Faking aking F
Somewhere
the guru’s
B
call mixing
t
I It
a proper understanding of guru as a dictator. But in the end, what you need to know is: the outer guru is not an independent, externally existing, or truly existing entity. The outer guru is not truly independent from you. To think of him as someone more sublime, the perfect being, or as someone who is something you can never be, nor could ever even dream of being is not the right kind At times, through the
guru
of attitude
lacking
we
think of the
to have.
As Deshung
notion,
the final outcome
the
91
Rinpoche
said, in
Guru Yoga
purpose
whole
nature
the
of
guru yoga
of the
mind.
This
In Deshung
vajrayÏna.
is to understand
is really
the forte
Rinpoche’s
the
of
quotation,
the
what
was “You should guru as a buddha.” What does that mean? That means fabricate; it means pretend, make believe, visualize. So the path is a little bit contrived, and is slightly fabricated or forced. All the same, this is necessary because right now, we are did he say? The first thing he said
on
meditate
merely
the
around
fumbling
the
outside
of this
casket.
We have not yet found this joint. In fact, this casket has
so
been
there
is
single
a
well
created,
joint. To
piece
us,
of wood.
it’s
we are not even aware as though there is one
We don’t
yet know
there
are
two pieces of wood joined together. The effort Buddha
– this
of actually
trying
thinking
to visibly
think, “He is the Buddha,” that is the question fact,
there
we just are many reasons is “Are
train
so
faking for
guru is the our minds to
the
important. it?”
Now
No, and in
this. That
is
the
very nature, the outer guru is the Buddha, but for now, due to our own delusion, to think in this way takes a bit of discipline on our part. It requires some effort to think that he has four arms rather than two arms, and he is green with extra eyes and so on and so forth. Likewise, in the Longchen Nyingtik case, beauty
he’s
the
of
Rinpoche.
Guru
necessary
as a
First
vajrayÏna.
path
Even
or as a
of
all, by
though method,
the Buddha. His nature is the Buddha,
all
so
faking it. That’s
one reason.
Dualistic
Perception erception Is Is I
Construction
P
this
of
in reality
we are not
a
his
is
he is
in that
way,
of Our
s
Mind M MM ind s
The the
that
second reason is: not only does this apply to guru it is also the same with every perception we have. Whenever we look at another and see
something
imperfect,
the
imperfection
is
not
‘out
but rather, it is a creation of your you see someone as beautiful, ugly,
there somewhere’ mind. Whether imperfect,
or
perfect, all this
is
simply
created
by
your
mind.
a
From
philosophical
point
view,
of
perception is a complete your mind. Obviously, this also applies to the guru. If you see the guru as someone imperfect, as someone making mistakes, as someone who has too big a nose, as someone too short, or too tall – with all of this, what one has to know and learn is: “This is my perception. That is how it appears to me.” In reality, he is adorned with all
this
dualistic
construction
of
the thirty-two
major marks, and eighty
He is the Buddha. Thus,
we
contemplate in this
again and again, and try to visualise
him
as
will
defilement
as
reached that
to
definitely do
perception,
undergo him
is
change.
this.
and
the
your you
slant
Then
By then,
the second
stage. Yet
since
there
on
things
the
Buddha”
your
of
lessen,
defilements
will slowly
the Buddha.
you
much
purify As
will also
come to see
you will already you still won’t
is still this
distinction
is the Buddha. There is the notion of “I
as
way, on
and meditate
the Buddha.
It
your
minor marks.
because ‘he’
can see
is thought
of
have think ‘he’
‘him
as a
separate
entity
you.
from
So
at this point,
you are
on the second stage. Upon reaching the third even that differentiation is no longer there. By then, you have purified all the defilements, so that there are absolutely none remaining. As a result, you perceive things from an utterly different angle and thus, there is no longer any independent external guru ‘out there.’ It is then that you see the nature of the mind – as the Buddha. Again, this is the forte of the vajrayÏna. I have merely gone and still
stage,
taken several
different
approaches
in explaining
this.
C
C
T
Devotion As Trust rust in Cause, ause, Condition ondition and Effect
guru is also like a mirror. Why is it that one uses a mirror when putting lipstick on? It is to see our own reflection, and to be better able to apply the make up to our lips. The
92
Guru Yoga
Similarly,
none using
see
to actually
this inner buddha, which is
other than the true nature
the
guru as a
outer
process, we try to
always
our
of
mirror.
As
we are
mind,
part
keep this mirror
of
this
clean in
the form of practising devotion. Now
again,
what
devotion?
As
Saraha
condition
and
effect.”
is
guru
said,
Such
What
devotion?
“It
is
trust
trust
in
naturally
is
cause, occurs
cooking an egg. To put it another way, you cook an egg there is devotion. The trust itself comes from trusting in cause, condition and effect. There need only be a certain amount of water, when you’re when
heat, and cooking will
determine
time, and
whether
not. That is devotion. make and
the
these
egg
Devotion
pretending
that the
on
the
or
some kind of an egg on a plate
table, all the
while
egg will be cooked without water or we call idiot’s devotion. is trust in cause, condition and
heat. That is what Devotion
plate
combined
be cooked
is not
believe. It’s not like placing leaving
factors
will
effect. As
an egg,
can
be inferred
where
there
a
is
by the example really
an awareness simultaneously. If you of
karma,
understanding believe
are my
that
the
opposites. karma.
much,
“It’s
his
say
You
It’s
his
his
it’s
somewhat
philosophy
or
certain
karma.”
from
her karma,
so
will increase
thorough
might
of karma
karma”
different
understanding
a
lack
you
karma,
of
good
devotion
of
things
– “you
of cooking
erroneously and
like: “Oh, can’t
Understanding
no
it’s
really
do
karma
argument
the defeatist there is
devotion
is
of,
point in having
devotion.” Basically,
there
if
and effect, then the example, about
the
egg
the exterior,
referring
is
is
a cause
egg can be you, isn’t
and
condition
cooked. Now it? I’m
not
in this talking
the shell and all of that, what Iam
to is the cookable
aspect.
The
egg
is not
you – an egg is just an egg – the cookable aspect is you, which means, if simply left alone, nothing is going to be cooked. But with the right cause, condition and effect you are cookable. Actually, I think what we are saying here probably contradicts
certain
theories
coming
from
For
Christianity.
original
sin,
cookable. So it is really
would
aspect. Indeed,
cookable,’
is
something
to accept
we
the
also
refer
is
quite
this
fact, ‘I’m
to
as
the
form of taking refuge.
fact
Is Emptiness mptiness E
Everything
The
to understand
important
changeable
ultimate
were you to believe in say you are not
instance,
Buddhists
that
we are
cookable
significant.
we were not cookable, devotion wouldn’t work. Were we uncookable, nothing would work; we If
we are not stuck. After all, the sole reason an egg can be cooked is simply because it’s cookable – that is the cause. The conditions themselves are the water, and fire, or in our case, it is the renunciation mind. Not to would
be
stuck.
mention,
Yet in reality,
one-hundred-thousand
one-hundred-thousand compassion, constitute
devotion,
the conditions.
the act of being
cooked.
prostrations,
maÚÐala all
these
of
offerings, factors
Then
as
Now
this is where the
also
for the effect, it is
egg
comes in. Whether the egg still an egg, isn’t it? As the Buddha
is cooked
said, “Whether
or not, an egg the buddhas
is
of
come or not – the nature as it is.” This is such a not as though after came to this earth and
the past, present, and future of phenomena
great
will remain
quotation.
only
emptiness.
then
Everything
right from the
not
did has
very start,
everything always
regardless
Buddha had
Shakyamuni
is emptiness.”
been
of the
From
here,
will
be
emptiness
or
said, “Everything
on that note, we have guru yoga teachings. there
become
whether
of
And
one
chapter
is
Buddha
Shakyamuni
taught,
It
short
completed
introduction
guru yoga. Though at this stage, it is not possible to say so much on this, since first of all, there is the outer guru yoga to finish. There will also be quite detailed teachings on the of
the
inner
and
secret
four abishekas,
93
Guru Yoga
are like the following on from which
bones this
of the
we
guru yoga.
will discuss
mind and the guru’s mind, which is the of the
Then
your
mixing
marrow
guru yoga.
Guru Yoga Related Questions
[Student]: When the guru’s [Student]:
mixed, Iam always
no
because mind has
: That
:
[Rinpoche]
which
you
mind and
my
are
mind
asking what is it that is mixed, form,
no taste, or
is excellent,
have already
anything.
and that’s
seen, so
one skin, on
just keep
practising that. [Student]: So Ialways try to find something...
[Rinpoche]:
I find
[Student]:
guru yoga all this
Yeah, that’s good.
it strange
is ‘unity’
separating
seems so
that
and yet of
form,
counterproductive
we
the intention
need to
colour, when
go
and
in the
through shape.
you compare
It
it to
something
like:
[Rinpoche]:
a
What
feeling in the heart. do
you mean
by ‘a feeling
in the
heart’?
[Student]:
[Rinpoche]:
thing looks
a guru. see, the
Having
remembering
the You
strong
connection
connection
we are looking for. There as though the guru is
is not the only
is this path
then, the path
itself
also reminds
this is not the
case.
That’s
another
us
and
where
being,
it but
all the time that
the skilful
aspect
of the
fault or the path’s as a separate entity. It is our minds. It is our very own habit. To unequivocally know the inseperability of the guru with one’s own being, would of course, make the guru yoga unnecessary. On the other hand, the very concept of having a connection means there is another being to connect with. So basically, you are still being bound by the notion of a separate entity, when you think in this way. [Student]: What if we were to just remember [Student]: the other being for producing that sensation in our hearts, and then feeling some kind of love or
path. In fact, it is not the path’s doing that the
guru
is thought
of
completeness? [Rinpoche]:
What
you
do
mean?
you
Can
clarify
that? [Student]: A strong feeling in the chest.
[Rinpoche]:
Well
can come,
feelings
it
true
is
but
that
these
again, feelings
fickle. That is just another
are
kinds
also
of
very
skin, which will peel off.
and your can never peel off. It will remain because that’s the real you. Then you see the secret and inner guru, and that’s you! Feelings are only temporal. Whereas being,
the
once
the
guru
something
that
inseparability
realised,
is
of
a prayer, which begins: “Jetsün Guru Rinpoche you are the glorious embodiment...” It says to recite that as many times as you can. Does this mean
[Student]:
In
the
long
one-hundred-thousand [Rinpoche]:
many
times
version,
there’s
times?
you can as you want. It is
No. Actually
do that made
prayer as up of two
sections. Ido it all the time – just that first bit.
With
[Student]:
do
it
the
Vajra
Does
anywhere?
mantra,
Guru
it
to
have
be
can you a sitting
practice? [Rinpoche]:
people roaming smoking of
That
will
need
hashish
and
the
working
from
instructions.
hard, I would
a
sitting.”
New
say, 94
York,
“Yes,
For
those
half-empty
I would
or even more
while
London,
day,
Different
Kathmandu,
of
at
looking
whole
one-thousand-million
question.
streets
the
“Sit and do ten-million,”
someone
personal
different
around
cappuccino
a
is
tell
cup them,
than that, “do
Then again, for
or
do it
Paris
on
the
who
is
Guru Yoga
train, while the train
or
disciplined
you are
waiting for the bus, and while
bus is moving.”
people
are.
[Student]: You said it’s [Student]:
just
one guru.
Longchen
And
It depends
possible
I noticed
Nyingtik
on
how
That’s what the dharma
more than a verse in the
to have
there
Ngöndro
is for.
is
says,
that
“From
the root guru…” Well, there are many roots. That is to say a tree has many roots. Then again, you can have one root guru and many branch gurus. There could be branch, fruit, flower, and leave gurus. [Rinpoche]:
In the “Words
[Student]:
says
that
you
choosing. how
you
should
And
see
of
really
from
what
the
guru
my
Perfect
examine
the
I currently is
actually
Teacher”
guru
it
before
understand,
your
own
perception. [Rinpoche]:
There is
no
contradiction
in that. In fact,
it
really
a your own
complements
always examine But
[Student]:
lady, where
what
she
lot. Basically,
should
perception.
about
was
you
the
example
a
to take
able
of the
dog’s
old
as
tooth
being the Buddha’s?
an instance of having unshakable faith. For now, we don’t have that. The old woman never thought for a moment perhaps the
[Rinpoche]:
kind
was
merely
is
a
of conviction.
dog’s
swing
back
and
forth,
dog’s
tooth,
and
then
the Buddha’s
As
an
long
we
at other
as
a
have
sometimes
have
that
to
tendency
thinking
it’s
a
it
is
times, thinking
tooth.
O
Both ur Own wn Agenda oth the Guru and Our
B
Examining
tooth. We don’t
Instead,
the
vajra
master
is
O
tooth
That
qualified
and
has
guru devotion works. we say ‘qualified master’ what do we mean by that? Just as Jigme Lingpa said, “It is so important to examine the guru.” At the very least, the guru must have compassion, and as a minimum, the guru must work for you, not for But
authentic
lineage
the problem
blessing,
is when
guru, but should also you know the guru is qualified you are already quite good. Thus, as we can see, this path is quite confusing. And a qualified master is in fact, very rare. Even during Jigme Lingpa’s time, he was lamenting over the rarity of qualified masters, and this was several hundred years ago. Nowadays, this is an age supposedly very, very degenerated – everyone also seems to have his or her own personal agenda. This catchphrase ‘to have an agenda’ is quite important when it comes to examining the guru. For his part, the guru must be interested in your enlightenment. If you happen to meet a person who can teach a little, maybe not so much, but a little bit, and if this person is genuinely interested in enlightening you, then you are quite safe. On the other hand, were you to encounter a guru very himself. So
realise
that
learned
very
by
story. for
examine the
sâtras,
interested
different
mainly
in
you
the
the
time
shÏstras,
in
your
If
the sake
and
mantras
enlightenment
guru’s of
interest expanding
not
but
is
a
you
is
that in
disciple
membership,
your wealth, looks, skill, or for your away for him – then in that case,
for
energy to slave there is a considerable These
two
the student,
feed
comes
student
enlightenment guru’s
potential
of the
personal
will
It
pursue
guru
while
interested
teacher
and
lot. For instance, if
wanting
is interested again
work.
guru’s
only
in the
guru
driving
especially sorrier
if
the
story
a
the
sometimes,
The
up
end
the
might
do
away guru
a
when
is the
or some sort of no interest in the actual at the same time, the guru is
the guru’s
relationship,
enlightenment,
a
student,
an even
is
the
from
solely
does not
that
practitioner,
unskilled.
merely
along
method
something
students
problems each other
and yet, the
attention,
danger there.
attention
with
in publicity,
95
Guru Yoga
fame,
power,
works,
but
money. becomes very and
it
In
that
sad.
It
category, works
it
because
they feed each other’s ego’s. Undoubtedly, simpler
we
if
qualifications
you
should
much
of
it
guru,
the
process on
deeper
rely
are
these
reflection,
wisdom
contemplating it
teachings
is
over
really
and
good
over
and
of the three wisdoms,
to
and
and
In
the
steps
we
meditating.
again.
the
required
coming
hear
much
are
is
a
should
out So
of
to
study
the
particular,
the
the wisdom from hearing
important.
Examining
Long
and
of
reiterate,
so
that
“These
the
hearing,
is
be
say,
follow.” But what is really
especially
first
would
could
the Path
before
modern
speech, the Buddha reasoning,
and
civilization
celebrated
himself stressed
emphasized
that
a
free
great respect for path
should
be
examined
rather
important
to examine
same
the
cultural
than
the
path
we must
time,
baggage
blindly.
followed
that
and
also
Whilst
its authority,
out
watch
accompanies
it.
is
experienced.
becoming
democracy
more
much does
Now,
in
In fact,
there
has
been
a
from the West, with regard
was
things
happens lot
some
There
particular,
who wrote something
having read what
say
to
Western
are so
materialistic.”
“Well,
how
about
West, bring
in the
India,
and
buy
the
feel
students, And
is
not
way.
especially
Tibetan
lama’s
this one lady on this subject. defensive,
that there is
She reports
she is saying.
often
recently
you naturally it over, you see
glance
a
much
good
this
in
of criticism
to
behavior.
first
become
course,
of
that
that I
a sense, the world and one thing that
make
But
something
at the
in
smaller
to
is
transparent.
necessarily
see
You
is
for
relation to this, Iwould like to share something recently
it
that
but
some
Tibetan
“You
she responds
in At
after
truth to lama’s
Westerners by
saying,
you guys? You come to the money, then go back to Nepal or latest brand cars, and watches.”
It is
very true
She
is
even to
point
of
very narrow say: if some and
a
kind
where
the
of
gold
the
is happening. that
spiritual
highest
dharma
has
level, become
To look at things from
commodity.
one
perspective,
five hundred
of thing
it
has
the
something
this
occurs so much now reached to the
saying
materialism
silver
that
go so were to
might
high lama’s
a
far
as to
sell
their
teacup holders, it would surely feed
children in Ethiopia
for about
a
month.
Genuine Humility
side to this, we should appears to us as simplicity, humility, and humbleness, can instead be another form of hypocrisy. There are some, not only lama’s but also laypeople as well, who are so paralyzed There
is also
a
whole
other
try not to forget. What
about that
losing their image of being simple it
From people
really becomes this
point
who
who just
go
of
simply
a
view,
I
do what
ahead and
wear
and humble
source of admire some
major
they
want
four Rolex
suffering. of
these
to do; those watches,
one
on
each
ankle,
one on
and
each
arm.
What
I
am
is one should not come to a conclusion on any old rational system. Personally, I come from a tradition, in which there are great examples such as His Holiness Dilgo Khyentse Rinpoche, who for me is a great buddha. At times, when I reflect on him and his qualities, it is just amazing to even imagine that his feet truly touched this earth. To think that at some time or
saying based
other,
he
actually
such and such
were
all at
lounge,
his
us
greatness,
or
not
that
the
airport
airport
waiting
and the airline
staff
when
in the all
at
we
transit
came over
if they could just touch him – his hand
feet
claimed
through
place. Once, for example,
Frankfurt
the pilot
and asked
or
a
walked
something.
Yet
in
spite
even on one occasion had was something special. He
he
constantly
96
of
he
his
ever
always,
Guru Yoga
said he
was
highest
teaching
greatest
the most
recognition
because
yet
and
of
worthless.
he
we
of worthy
quality,
is
we
all
Usually,
to notice
happen
that
obvious
shunned
any sort.
whenever
A Wanderer’s W anderer’s
it
me,
For
he
is
the
or
praise
of us, some sort
most
with
we
is the
have
can’t wait to show it off.
Attitude
[Student]: What is khaávÏÚga ?
[Rinpoche]:
The
is
khaávÏÚga
object, which looks kind of like three upward
kapÏla
and
two
the
especially vajrayÏna
In also
an
very
is
khaávÏÚga
of
pointing
the
prongs.
Suffice
are
greatest substances if
you
are
beautiful
walking stick with
An explanation
difficult.
khaávÏÚga
a
quite
a
one
to
say,
considered in
the
of
the
of the
to
the be
vajrayÏna,
highest
practitioners.
a
metaphorical
attribute
of
a
sense, wanderer.
the
khaávÏÚga
It symbolises
is the
practice
of
a
wanderer:
a
tantric
practice
whereby
is always looked on as a strange world, as were a place never before encountered. It is as if, it is your very first time to visit this earth. In short, having the attitude of a wanderer is also similar to being someone with no food, no mat, no Lonely Planet book in your bag, let alone credit-cards, or a mobile phone to call home with. And as tantric practitioners, it is quite important that you always try to develop the attitude of a wanderer in looking at the
world
though it
the world.
very wanderer
is that
beautiful
story
of Thangtong
of
a
well-known
Gyalpo. Epitomizing
we refer to in Tibetan as, "nyeme kyi nanjupa," he was a true wanderer. No-one would ever know where he was, or what he was up to next. And not many dared ask him any questions, since he would seemingly get so easily irritated. If you were to meet him along the way, you couldn’t ask him, “Where are you going?” If you were to do so, he would answer by saying: “Can’t you see where I am going? I am going ahead.” This is all. Then you what
venture
might
to ask, “Where
did
you come
say, “I came from behind.” answer he would have. Yet,
from?”
it –
And he would
That’s
it’s the only
his abrupt
style
answering
of
thinking fact
such
was
the
really
as an
of it
a great one to
had
invasion
compassionate first
initiate
out that everywhere
started bridges
and
and all
over
he built
to do
nothing
of privacy.
being.
the
with
was
Actually,
he would
in Tibet,
in he
opera.
Tibetan
he went
so many
He
It
build
in Bhutan,
the place. One day, after all his
money
run out, he asked the bridge builders to begin operas. It was so popular that many people would come to watch and would toss money to the actors in appreciation. It was with this money had
performing
that the bridge building could begin again. So
in
wanderer incorporating
is
all
respects,
a some
very really
the
practice
profound
excellent
of
a
practice,
methods.
But
if
you try and truly apply this practice for just one hour, you will probably find it a little scary. Try looking at your husband or wife and thinking, who is this? Go to the toilet and when you are urinating,
suddenly
as
though
land. Who Careful
into
are
you
type
pattern there is still
is
The
whatsoever
at this. What
until
Where
a
That
would
degree
destroy
are
there
97
wanderer.
a strange
no
mean
does
not
only
be falling
within
wanderers
these
is
is this country?
of principle
all
remaining.
and
the
of
a
reached
practice
pattern,
of
quintessence
to constantly
hang-ups,
literally
to do this
hippy-dippy.
another
onto.
have
these people?
though,
to become
look
get into this notion of being
this? Really
It is
a
stop and take
just
such
to
a
hold
practice
principles longer
and
any
Guru Yoga
Guru Yoga Visualisation
Now
for
remain the
guru yoga
the
on
following
in the
short
comes
confidence
a
after
as
yourself
Longchen
pause, or
brief
text,
none
instantly
mentions
same. you look
seated
visualise
Now
in the
‘Vajrayoginī,
either. black,
the
As
where
So if doing
offering.
VajravÏrÏhÓ.
it
In
practice
you can actually visualise one is red and the other is
red in colour,’ but
are
Vajrayoginī.
guru yoga
you
Vajrayoginī Nyingtik
simply
be best to remain
it would
Except for the fact they
the
the maÚÐala
after
the short sÏdhana,
and
being
of
you are
if
practice,
kusÏli
however,
sÏdhana
right
visualisation,
the
from
you are other
Although
more
referred to earlier
In
is
than
your
around,
think
into
transformed
the Copper
elaborate,
as
right
this
the
a pure
is similar
you are
place
realm,
Mountain.
Coloured
‘transforming
hand,
that
to what
we
the atmosphere.’ holding
a
curved
and
knife kapÏla,
slender,
in
your
hand
left
you are
a skullcup. Semi-wrathful, beautiful, you have three eyes, and are adorned ornaments;
exquisite
ornaments
so
and
tiger-skin
forth.
14
Your
skirt,
stance
is
a
holding
as
and with bone
though
you had been walking and had suddenly stopped. It is as if you are about to take a step forward. Gazing skywards with your three eyes, you see a lotus of one-hundred-thousand petals, on the top of which is a sun-disk and on top of that is a moon-disk. Seated on the moon-disk is the root guru, lord of the saÛgha, the embodiment refuge, the
essence
guru,
but
Lotus-born.
His
in
In
essence,
form
he
complexion
tinge of red to his cheeks. By
an
old, wrinkled,
opposite,
he is
ordinary
young,
is
is one’s
own
PadmÏkara,
the
he
is white,
no means sort
majestic,
of
with
left
a
holding
a
kapÏla.
slight
form; quite
the
vibrant, and adorned
king with his right hand holding hand
a
does he have
with all the royal objects. He is sitting, in the of
of
of all the buddhas, and the leader
of all the bodhisattvas.
root
of all the objects
a
At his left
manner
vajra, and his shoulder,
he
is
a
holding
symbolizing
khaávÏÚga,
consort
his
Though in this case, since it is the we are doing, MandÏrava is temporarily hidden as one of his tools. Upon completing the outer guru yoga, it is possible to begin the secret guru yoga, and it is at that time that the form of MandÏrava comes out. MandÏrava.
ngöndro
You amidst
visualise
millions
the biggest
Trisong
Detsen.
all
such
the
as
Vimalamitra,
none
Wherever
with
filled
lineages,
your
is all
of
of
and
surroundings,
you, are
filled
above the
lineage,
of
Dorje.
this
the
with the objects
space
different
Basically
dharmapÏlas.
especially
and
SiÚha,
Garab
space,
deities
his King
Guru Rinpoche
Ìrī
than
and
by
dzogchen
remaining
kind
Within
are
him
JñÏnasâtra,
any
ÐÏkinÓs,
entire
front of
a
there
of light.
around
other
sitting
is Guru Rinpoche,
space
In the
is
at the forefront
led
mahÏsiddhas
Prahevajra,
is
space
the
Rinpoche
spheres
spheres
disciples,
twenty-five
Guru
of rainbow
of these
surrounding
are
that
the
space
of refuge
in like
thick cloud. As
you
behold
the objects
of refuge,
bring
in
this notion that
at the
while them
has
are
they
same
completely
time
anything
of
clear and vivid,
knowing that
an
externally,
not
truly
one
of
existent
a lake during a full moon, the reflection of the moon is clear, vivid and very vibrant, yet you know it is just a reflection. Likewise, all the refuge objects of the guru yoga are seated before you like a reflection of the moon on water. This is what you visualise. And then, giving rise to strong devotion from the heart, you chant the Seven Line Prayer. After a while, you then chant, nature.
It
is
like
OÆÀÂ HÎÆVAJRA
As tradition of
the
a of
Seven
matter doing Line
at
looking
GURU SIDDHI HÎÆ.
of
fact,
there
is
one-hundred-thousand Prayer.
Vajra Guru mantra, it is
one98
When
it
quite
a
recitations
comes to
the
Guru Yoga
hundred-thousand
actually
easy.
If
times
one
hundred,
ten million recitations.
you
so
it is
Though that is quite
have the time, it tends to be
a two month
long job.
we are chanting the Vajra Guru are we actually doing? [Rinpoche]: Just concentrate on the maÚÐala. With Guru Rinpoche sitting there in a sphere of light, you simply gaze at his face. When tired of this, fix your eyes downwards a little. King Trisong Detsen is seated there like a great Mañjushrī and at the same time, he is also in the form of a Tibetan king. When you find yourself becoming distracted, notice how [Student]: [Student]:
When
mantra what
seated
to the right, there is this beautiful
Tsogyal. When
you are
gaze on the translator Vairochana who away hard at translating something. there
crown
behind of
his
him head,
is
lady Yeshe
tired with that, next
Gyalwe
there
is
horse
your
is working Somewhere
Chogyang.
a
fix
head
At that
the is
neighing. whole
As
world
entire
world
absence
who
shakes.
is nothing
doing
so very
there
is
translator.
He
world,
He
Above
this
in
cave
located
young
letter From
‘A’ and
this
similarly
JñÏnasâtra,
or the
this
a
at
and
in Tibetan,
greatest.
so
a very
place
on
is the
A streams
you can
and
since
rocks,
and
next to him,
actually
another
a
bird
is blue
Vimalamitra shirt. Actually,
minute
on
this earth,
to
as Mount nose is a
referred
the
tip
of
his
guru of Guru Rinpoche. a lot of light. Then, your gaze to Ìrī SiÚha,
forth
turn forth.
Garab
Matok
disciples
and quiet. Each time
Rinpoche
right
this
is
wearing
exists right
Anyhow,
is
hungry,
the
actually
there
Somewhere
who
in
catches it.
Guru
in China
Wutai.
the
everything
Then
very
is
Lotsar
a cave,
neigh,
the third,
to eat he is eating
flies past, he effortlessly
seated
the
of the twenty-five
deliciously.
is
around,
second
on
realm.
else
Kichung
the
and
is another
time
first
With
impure
Rinpoche.
Guru
there
the
dismantles,
Hayagrīva’s
Rinchen of
neighs
this
of
becomes
it
Then
Dorje,
Seated
he
above
there is
is
the him,
Prahevajra,
greatest
of
there
is
Vajrasattva
this
way.
just
Again,
on
When
visualise
for
when
concentrate
Rinpoche.
the
I’ve
question,
got this
as you
rigid,
but
becomes
really
to
tiring
Guru
simply
vajra.
know,
I have
Guru Rinpoche,
of
khaávÏÚga
that
Guru Rinpoche’s
[Student]:
very
So when you chant now, you concentrate in you get bored with that –
and Samantabhadra.
guru mantra,
the vajra
dualistic
and
this
ask
is
mind. It
a
it. When
my
should I think of
is
really silly visualizing
teachers
face
or
should Icreate the face? [Rinpoche]: don’t
Create?
visualize
you can see
I’m
saying,
you
as your
ordinary
teacher
that
question
is: during
what
That’s
and feel.
[Student]: The [Student]:
if I want
him
other
to visualize
the Dalai
the
refuge,
Lama, where should
he be? [Rinpoche]:
ordinary
Rather
Guru Rinpoche
better
than
way as we see
this
visualising
him,
he
him
should
in
in the form of Avalokiteshvara.
way! Even
when
it
comes to
an
be above It’s
the Dalai
to visualise
Lama,
aspect.
impure
his
ordinary
He is aging,
form
still
he
doesn’t
and
has
this
speak
are such limitations as these. What’s more, even Avalokiteshvara, even in all his greatness, he is still but a teardrop of AmitÏbha. Still I guess it is understandable that we like the present
Spanish;
there
Dalai Lama.
Guru Yoga: the t he Most Essential Practice in the
Tantra
In the
VajrayÏna,
this endless
for
delusion,
crack
open
understand
the
nature
are
two
able
to
only
blessings
of
Likewise,
by
in which
we
us to release ourselves from or to put it another way, to be this of
casket, the
the
mind. For
key this,
is
to
there
we either receive the the guru or we accumulate the merit. and large, there are two main ways choices,
99
Guru Yoga
accumulate
to have this tells
is to have impartial
merit. One approach
compassion
towards
sentient
beings, and the other is
pure devotion towards us that the guru yoga
guru.
the
So all of
is the most
essential
practice in the tantra. Though is
a practice
practice
a very
in
is the mixing
sense
general
of devotion,
guru yoga marrow to the
the
the heart and
of
your
mind
mind. Not only does this practice
as in your identity, form, sound – right down to your sense of taste. You are mixing the entire dimension of your the
mind,
your
being
it
with that
this
to and
we
express
of the
indicates
have
language.
little
guru’s is
being,
whole
there
are two
choice but
of
the
of human
highest beings
from
being. In fact,
misleading
As Samantabhadra
some
phrases
entire
and mind: everything
‘mixing’
automatically Still,
includes
body, speech,
term
the
also
your
and the guru’s
of mixing extend to
because things
to
make
said, truths,
are
“In
it
to mix.
use
of
aiming
the simply
words
not
sufficient.”
your mind is emptiness – very essence of everything. Within this vast phenomena, we may talk as though there are these two separate entities but as I have mentioned many times, the outer guru is none other than a reflection of your devotion. Thus as it were, it’s that much more than mixing. It is the understanding of there never having been a separate entity. Or in other words, what we have to know is the two have never been apart. It’s also a plain fact: the actual guru, the inner and the secret guru are none other than the nature of your mind. The path is such that for beginners like us, we can’t help but have someone there as a model. We need this person as a certain source of inspiration, as an object of refuge and offering, or even as an object to whom we can express our emotion. The
which
is
essence
actually
Whining, and
praying,
communicate. such
methods.
of
the
complaining, is
the
Yet In
only
way
honestly, the
supplicating,
we it
vajrayÏna,
is
begging,
know
how
okay
always
to
to
use
remember
that
is
confusion
confusion.
Thus
eventually,
pure
our
devotion,
path
is
path
is
we guru, we
something
the outer
admiration,
and unchanging
step by step,
vision, until slowly
–
path
course, to
also need to discard. Of
try to offer
as
accepted
we are
ready
and mingle our being with this inner and guru. We then come to realise that our inner secret guru have never been apart from us: it is
to try secret and
there – all the time.
The Secret and the Inner Guru
There
is
Rinpoche
Motivation.”
song
dedicates
Each
the of
Avalokiteshvara
by “Song
the
of
to
song to the for
Padmasambhava
a the
His
five
for
the
or
Dudjom
Dance
six
parts
guru.
Guru
AmitÏbha
Next,
sambhogakÏya
the
Pure
of
different
dharmakÏya.
the
Holiness
and
to this
First,
he
who is there
and
is
then,
nirmÏÚakÏya. It
is
a beautifully written song. I don’t remember song in its entirety but just to quote some of it:
such the
the
is dedicated
symbolic
Guru
song
this called
Isupplicate
to the Guru AmitÏbha,
of the dharmakÏya.
the embodiment
Bless this fortunate
being,
now,
in
this instant: May the other
essence
than
Then he
of
all
things, which
none
is
àânyatÏ, be understood.
goes on to say:
This emptiness AmitÏbha?
aspect of mind – isn’t that
This continuous
you
display of emptiness
– isn
that SukhÏvatÓ?
100 Guru Yoga
In Sanskrit, ‘SukhÏvatÓ’ is AmitÏbha’s
This is the realm that people practicing
wish to be reborn in.
In his
song
he also remarks:
This ‘unobstructed
display
of emptiness,’
pure
realm.
land
Isn’t that SukhÏvatÓ? In knowing this, AmitÏbha
of this so-called
prayer
Then, in the last
verse
But to
even
blessing
of
and
and yearning.
of praise he
understand
my guru.
dismantles,
It is then that Irealise the trap
SukhÏvatÓ disappears.
this much,
May
you
announces: comes
from the
always remain in
my
heart.
It points
is
out
not
only
the
a very
inner
beautiful
and
the
secret
song, it also guru very
thoroughly. Thus Ihave
guru. We guru and can
and inner
outer
very can
the secret
introduced
briefly
discuss how to relate with the
talk about
form, such
as
what
to
hold with the right hand and the left hand and all of that. Yet inner
when
guru,
discovered.
comes to is
Though
little assistance teachings.
it
this
the secret
something of
course,
through reading
that
you
guru needs
are
and
the
to
be
given
a
and maybe receiving
more
lamas,
like
than
have
myself,
on
too much
say, I should try my best not to necessary. Nowadays, many of the
to
Doubtless reveal
these
this
things.
great qualities
of the Buddha
taught
because
was
simply
never
or
discouraged has
got
look
like
with
that. Broadly
the
subject
you should on yourself. not
being
speaking,
–
that
not feel Really, it
or
qualified
it is like
this:
you assistance in discovering your inner and secret guru, then I must watch you – I can only watch you. That’s of course, if I’m good at this. I can only watch and see whether you are getting sidetracked. Now when I say it is the only thing we can do, I’m not inventing or exaggerating this in any way. To know more on if it is
this
my
sure, one of the was that he never, ever be
knew So
down
to do
nothing
anything
he
reason.
the
to disclose
tendency
To
job to give
aspect,
“Questions
just
read
and Answers
If I tell
Rigdzin
Jigme
Lingpa’s,
of Meditation.”
you something I have discovered, a concept in your head – unless
it
will only create know
exactly
what
I’m
doing,
which
honestly
I
speaking
I don’t,
would
then
looking
for, and
years
ten
be
since
I’m
‘this
concept’
is not enlightenment.
that
your
of
practicing,
discovered
is Dzongsar
not
a
such
big
importantly,
When
say,
really
amount and
of Buddhist
age,
the
is
we
and
beaten,
this but
and
we
the
young
proud
of the
even is
notion
our
have
toys, they winter
American
that
day,
children
we got
have
holidays,
even
couldn’t
there
in
We
accomplished. In this day
Rinpoches
Nowadays,
correctness be
study
be quite
teachers
of
study.”
to
Compared
Sundays,
is
trapped.
we can
something
imagined.
not
young
and
Saturdays which
hard. today,
that
it? But more my own eyes how
we were young our group know, you have to
of
have
concept,
“You
studied
Rinpoches
be
is
with
get themselves
practitioners
would
seen
It
If, after
you
all
Khyentse’s
discovery,
I have
on the path. you would
still
have
political
should
beaten and
really got punished. Back
intensive
then,
study,
after
just
having
done
as we were
this
trying
really
to
shut
ourselves would
practice
hear from the great
scoldings
even
away to from
masters
and
meditate,
lamas. We would like
His Holiness,
101
Nyoshül
then
we
receive
Khenpo
or
Guru Yoga
although such.
His
words.
criticise,
we
he
Sometimes
sarcastic
and
never
Holiness
would
very
day, he
after
at the
laugh
skilful
would
very
out how
He would point
us, as
scolded
use
would
Day
he
had studied.
really
just
fact
that
the study
to our progress us that we ourselves had created this. He would say: “It is the books we have read, and the things we have heard from our teacher’s mouths that have now created a concept in our had
itself
become
and would
the main obstacle
remind
heads.” To recapitulate, have
the patience,
this.
There
is
myself, who
and tell
talk
you
show.
people
a
love
if the student
great
care
certain
It’s
inspired,
like
or
to hear. People like these things. What
should
danger
to demonstrate
all the amazing
a
of
us, seem to
with
people
like
their
knowledge,
a
kind of
whatever
makes
whatever enjoy
is less obvious
be taken
for
stuff. It’s
situation
happy –
and the teacher
like
people
want
talking
about
is just how
much
it is actually
to
your
to become
going
practice.
It is the truth, and I’m
my
this from the bottom of Above certain
are
is
this
thus,
head
of,
So, it
obey
there
is quite the
of
“Thus
you
is most
likely
this
whatever isn’t
and whatever precious,
but at the
however,
the
some
of
the mahÏyÏna
would
be
aware
I have heard… ” They
that
never
your
in
guru are
says.” told
Offffff
same time, you on this.’ If you logic
or
most
is
clear.
àrÏvakayÏna
begin
with,
begin with, “Thus
F
G
I
’
‘
Later, This his ‘Patch Patch ’ Is s Going oing to Fall all T
or
to
is to be taken
Buddha said…”
Sooner
it. We
seriously,
clutter
it? We
get fixated
‘don’t
element.
the
says
he
on
fixated
guru says very
to do
sâtras
the
Having read
sâtras,
get
conflicting,
guru,
as profound and are now hearing think
never
a
that
utmost
of
contradictory
the
you
telling
understand is
should
have
“I
you
if
seemingly
obstacle
heart.
information
to take what
told
and
of
you
significance,
There
even
all,
piece
the biggest
have to do whatever the guru are also such remarks as, “Whatever your master says should be taken seriously.” And now, you hear, “Whatever it is you have heard, imagined, learned, or read, you should not have fixation towards this.” What you need to realise is whenever you hear, read or contemplate on something you will always have a certain understanding in your head. Yet whatever this understanding might be, it is just a ‘patch’ and sooner or later this patch is going to fall off. In a way, it is all right for you to have this fixation because sooner or later it’s going to fall off. But you should be aware that it’s going to prolong your path, a lot. I mean, how much time do we have, perhaps twenty more years? Given that what you have understood is actually nothing but a patch, are you prepared to spend another ten years believing it We have heard, “You
says.” There
to be reality? So
skin. As initially
always be
prepared
you come to see think, “This
to peel off this
outer
one, you
might
the inner
is the real fruit,” but always
be
ready This
to accept is not
that
in fact
only something
or
contemplating relevant
whenever
meaning
of
reading,
you
it is only
to apply it
is
meditate.
the saying, “experience
another when
also
hearing,
even
That’s is like
skin.
more
the
a
real
mist in
the morning.”
’
of ‘Nyam Nyam ’
‘
The Experience
guru yoga is so much of blessing it also mind. It can change your mood, and can altogether stir up your life. So be prepared for such things. But more than any of this, it invokes nyam – an experience. Well, experience might not really be the best translation, but I guess it will do. There are three sets of experience that come: sometimes it is very blissful and no matter what happens there is this feeling that you can accept anything and everything. In the same way a saucer fits a cup, it is as though everything fits Since
stirs
the
your
102
Guru Yoga
just
right, and
could almost
strangely
place
acceptable
and
news
“Right
like,
the experience there’s
a
now
so much most of us, it
is
not
is upside
like, “Yeah,
bliss – that is
through but somehow,
an
down,” not?” So
and then physically,
one
nyam. For we even go
kind of
experience
people
why
actually
want this. The
nyam is so sad and pathetic. of nyam is the experience of nonconceptualisation, which may go on for a few minutes, hours and sometimes, even for days. You will have no thoughts, no aggressions, no obvious passion, or judgemental mind, no comparison, and no insecurity, yet everything is so vivid, and so present. That much is all I can say right now. I shouldn’t say more, otherwise you will idealise this. You will again look for an experience as fact that
we
Frankfurt
acceptance
this complete
there is
table
tolerable.
is almost
you feel as if you on the cup. Everything is Should you hear some
enough,
long for
Another
described
by
kind
Dzongsar
Khyentse,
and
that’s
where
you are
barking
up
the
wrong tree.
You
have
to
discover it for yourself. Then at times, there
will be
an
experience
of
cystal clear. It is as many leaves a tree has. Your intuition grows so you can almost tell what is going on in someone else’s head and stuff like that. All of these experiences are what we call nyam.
clarity
where
though
you
everything
could
Again, the great
nyam
masters
of the past have told
a mist, sooner or later it is going to – it is not your final destination. Let alone when it comes to nyam, for so many of us, to even have a good dream is something we aspire after. We should really be prepared to give all this up. Especially when it comes to the secret guru, the emptiness, this is something that can’t really be verbalized. So I may not be able to talk so much about the inner and the secret guru, but there is some good news though. You have to discover this with your self-awareness, and you will! Giving
is like
ur
u
–
O
us go
is
tell how
Buddha Nature
a
Chance to Manifest
This
is the greatness
only
let it
grow now, your
Right
of
your
– and give it
buddha nature,
a
buddha nature
you
if
chance
to function.
doesn’t
have
much
an opportunity to even wiggle the toes, because you are invariably busy with something. You are of
constantly
nature from
is
marks.
are
with this
nonetheless
all the
minor “We
busy
thirty-two
and
vibrant. major
As the masters
like
beggars,
living
that,
yet the buddha
Everything marks,
of the past
in
a
is
intact,
to the eighty have
said,
shantytown.”
It
a very poor household where we worn out old bed, in which we have been sleeping for twenty years. All we have to do is dig perhaps two inches beneath the bed and we would have a kilo of diamonds. Preoccupied with our task of begging, we are entirely oblivious to its existence. This is how we are at the moment. And through the practice, we give our buddha nature the is
like
being in
have this really
opening to manifest.
’
Y
Mingling Your our Mind with the Guru ’ss Mind
a
Just
bit
of practical
being with the guru’s done
as
over
and
you’re
over
chanting
HÎÆ, every
advice
here:
again. When VAJRA
you
can
visualise
be
and
SIDDHI
you you. More frequently is good, so perhaps every ten or twenty mantras, Guru Rinpoche dissolves into you – so that you and Guru Rinpoche become one. You
can
have
should such’
ten, twenty
Guru
Rinpoche
just
watch
will
happen
shouldn’t
or
that
PADMA
GURU
one’s
uniting
being is something
that.
hundred
dissolve
Watch
– the
and
details
convey. 103
mantras,
into
of
then
‘such
which
and
I really
Guru Yoga
To
simply
one,
being
with
watch
my
this
goodness,
key!
It’s
thousand
channels!
also
up your
stirs
these
channels
they?
It’s
and
changing times.
this
as
one
in
is
so
of
as prawns,
all,
don’t
Lingpa
watched
said,
over so
– breakfast, and
this
lunch trivial
many billions of own children and sometimes grilled or
shredded
Let’s
guru’s
the
one to say, it some of
one’s
and
stir
watch the other
costs much less. So
and
opens
with
and wife how
and the key to doing this mind
that
showing,
Jigme
between
sometimes
is enough!
that
movies As
we have so boring
eating
fish,
barbecued,
enough
job
of husband
All
parents
a
–
show
world
yourself
television
little. After
that.
It is
and
endless. Needless
a
horror
like
lifetimes.”
dinner
It’s
have bit
this
of
“Enough
many
a
the
a
like
life
guru
the
is
mind,
you to
watch
mingle
again
and
spite
of
show,
your
fried,
it is mind,
one’s
own
again.
This
having
this
important. It’s
a
pity
that
in
information
I don’t
when
it’s
I do
seem to
amazing.
when Iam in London
a
make catch
my
mix
pledge.
very
important
moments just
things
the effect Mind result
movies
your
that, for
it should
away.
right
this,
escalator
I
to
mind until the escalator
a split second, or course, you have to go and all the many other
of
of everything
you,
the
to do. So always
to mingle watch
instance,
to do
It takes just
Then
to watching
back
and
end.”
moments.
few
riding
but
promise to myself, “I will
I might
mind and the guru’s
reaches the
a
I’m
enough for
Sometimes
and Iremember
As
the subway,
do it often
mind with the guru’s
a
few minutes.
becoming
be
take these
done
Don’t
be
mind
It really
less of
without
little
a
big deal.
expecting
impatient
has
the
– remain
patient.
N
Being Patient and Not ot Expecting the Result
Of
course,
hang-ups, nothing
to
due and
will
your
distractions,
happen.
You
habitual in
shouldn’t
the
patterns, beginning
complain. To
do
so
on
the table
would
be something and
then
an egg
to putting
similar
complaining
because
it’s
not
egg needs to be placed in water, and you must turn on the flame for at least a few minutes – all depending on the strength of the fire. Having barely put the egg inside the pot, or not even having done that much, you have already started getting cooked. The
complaining what
that
I call not
not
it’s
getting
cooked!
This is
cause, condition and can you be griping? You moon. You guys realise the world understanding
effect. Of all people, how
guys go to is round
so
the
when Tibetans
scientific
complain.
oriented
After
in
much a doctrine some extent, you more inner world. To
So
see
always
of
the effect,
take
but what
to the
spent without
culture,
flat.
you
Being
should
not
plain that science
is
condition
and effect.
have
to divert
that
condition
and
cause, it
may
is perhaps
billions
even
it’s
cause,
just
consideration. Indeed
compared
think
all, it is quite
very
into
still
having
and
take
some
taken this
of
a
effect
time to
ten years?
billions
into
When
lifetimes
egg out
of the
carton, it is not long at all. Now at long last, least
know
which
there
is
improvement
there is
so
–
an egg
is
already
quite
in
that
good.
simply
needs
out,
taking
That’s
having
you at
already
that
an
information
much merit.
P
Praying raying to the Guru
If
you want, besides you should pray.
This
is almost
except
for
the
Prayer
like
view: the view
yet
possibility
what
are you
VAJRA
GURU
the mantra,
thinking
a
and
theistic
Buddhist,
SIDDHA
it
to the
is this
So this is
question,
OÆÀÂ HÎÆ
you prayers.
HÎÆ?As
be making these
104 Guru Yoga
And
so,
with the
guru
seated at the
of
works.
approach,
there
of emptiness.
answer
when chanting,
PADMA
you can
in
on top
patient,
is good
taking
as a
fact,
fundamental
another
very
being
that
crown
of
our
chant
head, we
Bless
pray:
me guru so
and the dharma
that
my
mind enters the dharma
–
enters
my mind Bless me so that my
dharma won’t meet with such
a
bumpy ride.
In other words, that is to
manifest
say,
“May the dharma
how it should.”
me so that the defilements of the path are away. Bless me so that all this confusion delusion may arise as wisdom. Bless me guru so Bless
cleared
all this non-dharmic
and that
thought stops right this instant.
are so many beautiful prayers, such as When due to my strong habitual patterns and of the past, a hideous or bad motivation “Bless me me guru so that it will not come to
There these. karma arises:
fruition.”
Rather
accomplished’
the opposite,
than
wishing
‘this
as we normally do, as if to say, may it not
and
that
be
with this
one,
it is
be accomplished.
me so that love, compassion, and bodhicitta grow in my being. Bless me so that relative and ultimate bodhicitta grow in my being. Bless me so that genuine devotion grows in my being. Bless me so that Iwill not lose inspiration. Bless me so that the next distraction will not distract me, whatever it might Bless
be. Bless
me so
that Iwill not be overpowered
karmic deeds deceived
by
a
or
habits. Bless
seemingly
me so
by past
that Iwill not be
good result.
the dharma, sometimes a appears on the face of things to be good can instead deceive us, by leading to our getting carried away. When practicing
result that
Bless
me so
of benefit to
many
whatever enters
the
so as to me so that
that Ihave good health,
people. Bless
my
mind,
may
eventually
be
lead
to
dharma.
This
are
You and
last
basically
non-dharmic,
could
go
want to
are
bless
and have of
an
and there
you
Although
sort
could
stranger, and
a
is that
then
to
or
There
led
to to
person
“Why
pursue a bar
it. it
a
with
a
little,
becomes
thing
don’t
you
completely
dharma
One
I
something
up
meet the
out, “Oh,
or
desire be
this
more.
leads
to
you go to
that center… ” At the end of the day,
in creating a karmic link person and the dharma. are actually so many prayers we can
have been instrumental
between this
and
may
Perhaps,
beer.”
something
you
you suggest,
and
this center,
strong
initially
somehow
a
Guinness
discussing
in knowing
thoughts
too,
these
starts
that
pint of
Irish
lead
up
that
my
mundane
meaningful.”
thought
Perchance,
end
interested another
so
one.
beautiful
very
be
me
might
of
unexpected.
you
a
be
thinking
similar
to
lead to something
eventually It
particularly
saying, “Even though
appear
actions
a
wish is
make. You
Bless spared
can
me so
think
up as many prayers as you want.
that Ihave prosperity
having to
go
through
all this poverty.
105
–
may
I be
Guru Yoga
me so that I am able to these means, may I
Bless by
live
a
long life – and
have the freedom to practice the dharma.
How Do Do We WW W e Take the Guru
If these
prayers
you are
beneath Guru Rinpoche,
to
chant
SIDDHA
become
a
as
the Path?
little boring, visualise and
OÆ ÀÂHÎÆ VAJRA
HÎÆ,
there
is
this
as you GURU
that
continue PADMA
uninterrupted
of nectar, which dissolves into you. are beyond measure. You can visualise Guru Rinpoche is seated on a lotus in your heart – though this is usually a method applied when retiring at night. If you have some sort of obstacle, such as a dispute in the family, a depression or sadness, you can visualise Guru Rinpoche above your shoulder, and think that he becomes very wrathful, even to the point of his fangs coming out a little. While seeing Guru Rinpoche in this wrathful way, you overflowing
The
choices
imagine
that fire
scorpions flow
forth from
his
you, your obstacles, and snap at all the obstacles and swallow them up until each and every obscuration is destroyed. There are just so many endless methods. For instance, if you feel as though you are coming closer to death you would visualise Guru Rinpoche in an AmitÏbha like form, red in vajra
and
come
and
obscurations.
colour,
but
Although
toward
These
still
he
with
holding
these
the
similar
kapÏla
in
attributes.
the
Guru
he’s none other than AmitÏbha. And you should try to transfer yourself into his heart over and over again. After a while, there is this tendency for boredom to set in. We are never just happy with one channel, and always end up having to switch to the next one. So you switch – and on this one, Guru Rinpoche is everywhere, filling every inch of space. As you continue to chant OÆ ÀÂ HÎÆ VAJRA GURU PADMA SIDDHA HÎÆ, you look around in all directions. Suppose that right in front of me, I see six spheres of light, in an instant these spheres are effortlessly transformed into six Guru Rinpoche
at such
a
way,
is
scorpions
time,
Rinpoches. within
A
the
Rinpoche.
appears before me and an eye there is another Guru below me this multitude of human
blue
blink Seeing
banner
of
beings, I transform
more
I look
watches,
and
them all into Guru Rinpoche.
closely
books,
all of these
I
see a
diapers
handkerchief,
are
also
pen,
thermos,
transformed
As
pencil,
and
Kleenex,
into
the form
my gaze outside, now all in the form of Guru Rinpoche. Also, if for example, you are feeling hot and suddenly, along comes this breeze to cool you down, you should think of this as a Guru of Guru
Rinpoche.
Then
and trees, mountains,
Rinpoche
guru as
everything, whatever
answer the
path?”
none
that
might
Rinpoche’s
mantra: SIDDHA
also
the question,
to be
sound of coughing, Guru
are
manifestation.
So to
the
I direct
lakes,
should
you
farting, that sound
voice,
mainly
OÆ ÀÂHÎÆ VAJRA
HÎÆ.That’s
of
one way.
in
take
taking
Rinpoche –
than Guru
be. Even
or
we
do
a matter
– It is other
“How
hear
the
is taken
as
form
of
the
GURU
PADMA
E
Emptiness: the Example xample of the Mirage
These is
a
methods
may
missing
guru’s
talk
mind.
The
which
makes
applying
theistic
real
things
these
guru
but
When
methods,
emptiness,
what
is
mind with the inner
nature
and
this is
aspect
base and then
there
religious
but
your
is
emptiness
different.
as a
theistic
can accept
way,
similar
of mixing one’s
is the
view of emptiness
who
a
in
is the notion
of mind,
very
sound
to be made. Theistic-minded
distinction
people
what
might
you have the go ahead with
it works.
for them,
For
those
everything
is
possible. It’s like the example in the desert, and mirage, Whether
it’s
see a
completely
you
of the mirage.
mirage,
if
up to you
approach,
106
you how
If you
know
you
it
are is a
take
it.
Guru Yoga
escape or
divert
your
path
you a
since each of these acts will give Once
you
merely
know
for the sake of doing
any
think
there
is
divert
your
path
water,
but
mirage mirage
a
it is only
there.
are
is not
simply The
mirage,
so
water
real
due
because
consequence,
is of little
certain
result.
to approach
you
and not because there.
Similarly,
to the non-existence
you
know
there
of water
non-existence
is
to of
a
is
and
the
different.
[Student]: Could
you say
something
mirage and the non-existence
about how the
of water
are
different
from each other? [Rinpoche]:
Non-existence
and then it has become the mirage that the mirage has
water. It’s
a
means
it has once existed
non-existent.
It’s the water in
we are talking of here. The water in never existed: not as a mirage nor as
total illusion.
[Student]: So is it the seeing, the actual view that
becomes
existent
– non-existent?
[Rinpoche]:
No,
you see a wrong. It is if
as a mirage then you are not you see the ‘water of the mirage’ as
mirage when
water.
For
those
ngöndro teacher would
to
go
is
with One ne Path O
Persevering
without
any
your
practice.
you urge you to keep on has designated
along
to all kinds
Unless with doing
of
a
practice,
your
certain this
personal practice,
one.
teachings,
this
I
It is fine
but
if
you
you had better page after page of sÏdhanas is a requirement. If the answer is ‘Yes,’ you should definitely think twice. You might even be told, “It’s not so much,” but in reality, it all adds up to quite a lot. It depends on whether or not you have the time. Of course, if you have that kind of leisure at your fingertips, please go ahead and do it – our path is wonderful. If receiving initiations, and collecting a lot of commitments makes you feel good, and you’re the type of person who doesn’t particularly feel guilty want
ask
to
go to
particular
whether
initiations, perhaps
doing
about not really keeping the commitments,
then fine!
at
Usually the
following
along
some
for
is this ‘human
and
There
are
eggs,
which is something
what
to
a master near, you
being
drawing
is happening
somewhat
boring.
is you’re
of this
path.
enough,
inspiring
It
the
for
as
first
closer
you
and
a new
you new.
well. And
getting
Just
to get bored
tend
Now
reasonably
way as
along the
want to change. Naturally always
slightly
too much omelette.
also obstacles
actually,
eagerly
proceeding
gets bored with the
that always
path. It is like having
want fried
then, after
time, it becomes mind’
are
practitioners
first,
path
are you
then
practice few
is
days,
you don’t realize is you’re only going back to square one. What you might gauge as an exciting practice right now, will eventually also come to be boring. My suggestion is this: please meet as many lamas, and hear as many dharma teachings as possible. For those who truly want to pursue the but what
path
dzogpa
of
Nyingtik,
it
good to meet
suggest
you
chenpo,
is especially the
same
and
lineage
the
Longchen
to do this. It is also
good
people.
do not allow yourself
But
I would
to get distracted
by
all those ‘attractive
practices.’
Once you have finished the ngöndro, I’m sure are many masters you can go to if you want to receive the dzogchen teachings. Personally for me, Ihave had the best, so I’m very spoiled.
there
107
FOUR OUR
THE
F
A
ABISHEKA BISHEKA &
EMPOWERMENTS MPOWERMENTS G
n
the
I
the
mahÏyÏna,
through
philosophical
buddha
nature
of
an
the
a
in
idea,
do
we
do?
presented
and gradual
having
After
though
the
of
and contemplative
thorough
nature
buddha
what
introduction
is usually
Imanner.
analysis,
Y
GURU URU YOGA OGA
IN THE
not in
really
any
to
a
glimpse
discovered
sense,
then
contemplate
and
absolute
try
We
just
having
so that we will discover it more fully. Our means of doing so is to engage in the six pÏramitÏs, for three countless eons. In the vajrayÏna however, there is a path, and method where one can practice these within just one practice main
session buddha
of
practice. In
nature
introduced.
It
is
comes
one
in the
fact, of
the
via what
first
we
the
vajrayÏna,
things
call the first
to
be
door
of the tantric path, that of the abisheka.
It
is because
is
quite
of introducing
to
different
that
course, as we compare, attitude
or
bad.
a
distinction
to
good
big
practitioner,
mahÏyÏna
of
one or
made
it is not only
but
also
through
the
abisheka,
nature, and
the
body,
introduced
as
Thus
buddha
are
all
buddha have
use
result,
that
abisheka,
connection.
here.
a
mind
body,
via all the
the
guru’s
depends giver
as
quite
For
the
we
speech invoke
speech,
and
manifestation
of the
the
mind
our
us,
“You
we so by your introduced or
introduction.
on
the
of
to
is saying
we are as
that
and
nature is mainly
the buddha
discovered
is
course, in order to express names like TÏrÏ, Mañjushrī, on merit, which is created
Based
devotion,
the
the other
there
Of
different
forth.
our
nature. The abisheka
that.”
Of
have
the mind is the sole emphasis,
but in the vajrayÏna
well.
not
Nonetheless, be
that
nature
mahÏyÏna.
should
concerned
with
in method
the buddha the
of
one
in terms
of thinking
somehow
contrast
this
of
way
the vajrayÏna
this
As
receiver
abisheka,
and
and
for
the
of
the their
Devotion Generated
Out of Seeking
Enlightenment
Perhaps,
the receiver
of the abisheka
trust in the giver of the initiation, –
but
then
nuns
and
easy.
monks,
like admiration.
as a party
party leader,
you
only
is
not
quite
dangerous.
or
do something
party
not
to
may
they
devotion
told
think
of the time
there
it is
to seeing
the
you
like
having decided
is
practitioners, is
more guru your
then choose
to vote for them. Not
devotion,
is
Should
bottles
mention
it
beer
the
we
and
offering
you
once,
campaigning
a
even
something ignore
vote for him. Thus
inane,
will not
of
actually
the party leader
slightly
leaders
out
giving
upon
year you
following find
whilst
such
often
It is comparable
leader:
that
have
I have
guru, most
to their
devotion
to
again,
not
altogether
has immovable
and the path itself
just
from town
other
to town,
paraphernalia,
variety
of
special
treatment. Though
I do
think
admiration
and
liking
are
necessary to not simply question
begin with – true devotion
a matter
is how
instead
develop
I think
firstly,
motivation.
you
we go most
the
Your
all
should
a moment,
sentient
Now
is
the
admiration
important
motivation For
person.
this
beyond
guru
and
akin to the real devotion?
something
of enlightenment.
enlightening
of liking
do
to the
let
of
your
is
be for the sake
us
about
forget
very least, seeking your own
at
beings,
should have this motivation
thing
the
enlightenment.
gone
Having naturally
appetite
want
would
As
straightforward.
rest
extraneous.
is
on
whether
the font
because
such
detail
us,
when
many
of
motivation Sometimes,
is
a
not
person
to
eat.
Your
certainly
is the
secondary.
approach
matter
doesn’t
is in italic
we
it
strong
the food,
menu
really
a
motivation
merely
the
is
restaurant, with
as you get
long It
a
to
along that
follows
the
or Yet
guru
bold,
for
our
enlightenment-oriented.
Abisheka
perhaps right
once
in
Why
to
guru have
That for
who
a
motivation
is
and
here,
guru’s
the
your
students
motivation. So
five hundred
you
students,
actually. teaching
up
is
are You
or
including
when
suffer
your
agenda
is
attention
will eventually
someone
motivation
present,
so
is
then
fifty
not
resolved,
if
get
you
what
the instructions,
have
else and it is
where
you
important.
If
such
per cent of our ninety per cent
need,
and
are
which
is
it is farewell
the until
says to hang around. says to hang around. It is here we encounter a slight dilemma. Interpreting an
next time – unless he Unless he
that
the
suffering.
this
in enlightenment
motivation problems
end
have
interested
have
on you. Your motivation was not the guru, this poor guru
unwavering
to direct his attention towards
To
also
It is because
them?
enlightenment.
then that
might
I’m
so many
is it that
ignores
has
moon, we
blue
way.
myself by the
the
and the Four Empowerments
is not
instruction
an
instruction
should that
always
from
guru
the
be taken in black
whole
predicament
easy.
that
is not
of not
more,
is
something
white terms.
and
knowing
that
There
how
is
real it
us or that the guru is doing such and such, for a given reason. But in many instances, the lion’s share of these gurus are quite often as passive and inert as a vegetable. In spite of the fact the guru is not doing anything at all, all is. We
think
the student
is saying ‘oh, oh,’ he knows, ‘oh, oh,’ he
is testing.
Thus
too frequently omniscient
on many
the
guru
What
they
and
sometimes
all of
Iactually
say,
didn’t
being
own
that.
I have
So it
I have let
they just
I am
to confess
that
the
so.
think
no,
“No,
say, guru
All
that
them
reply,
seems
paranoia.
that Iknow,
tell them outright.
know,”
humble.”
testing
their
think
I categorically
know,” “I
create
students
occasions
is
But
I didn’t
more I are now placed in a
But the “You is
win-win situation. There
quite difficult
is in fact, this entire
to
maneuver.
In the
network,
which
same way
that
is
an
ice skater really has to know how to slide and stop at
the right time, through
one
along. It the sake
of enlightenment,
the
Clearly,
and for the rest,
you progress the guru for
attention,
So
in walking
main thing is your you come to learn that as should be that you are seeking
this.
motivation,
person’s
has to be quite skilled
as
I
was
initiation
bestower,
devotion
that
through
the
You have devotion towards
the
or
is
not for this
whatever.
you enter
saying,
door of the abisheka.
enlightenment,
or
inclusion
any
at
if not
rate,
out
generated
everyone,
for
there
a
is
seeking
of
at
least
for
yourself.
The M he Meaning MM eaning of Abisheka
‘Abisheka’
is
especially
when
individual
word,
language.
Seeing
levels
it
of
a
comes
Sanskrit
as one meaning, we
For instance,
has at least
Sanskrit
to the
term.
nuances
of
Now, each
an exceptionally rich can contain several can end up with quite is
word
interpretations.
different
Sanskrit.
actually
with
three alternative
That’s
a
the
beauty
word like ‘candra,’
meanings. Candra
of
it
can
mean moon, yet
it
also
has
and then again it also refers
the
to
meaning
of
a rat or mouse.
thief,
As
a
can write poetry, and after reading or stanza, three readers might interpret in entirely different ways, despite having read the very same thing. In one way, you could read that ‘the moon is peeping through your window,’ in another, ‘the thief is entering through the window,’ while a more literal interpretation might be ‘a mouse is the poets
result,
one
sloka
entering
through
are two
There abisheka.
can
which and
In Tibetan
Lugpa,
window.’
on
main
So
there
the the
blessing,
Torwa
wrap,
is
this
other
or
the
to
hand, either
109
as
term
dismantling
dismantling
cocoon,
or
refers
pouring/discovering
nature. In fact,
the
‘torwa ’ and ‘lugpa,’
respectively, refers
to
meanings
we say,
be translated
pouring.
ignorance,
the
the
to the language.
richness
the
the shell.
to pouring the
buddha
Abisheka
when
and the Four Empowerments
comes
it
meaning
the
of
to
understanding
implied
we use can
these terms
abisheka,
actually be somewhat
the
misleading.
and even an initiation,’ it can inadvertently lead us to think we are being given a certain power previously not within our possession. It seems the initiation almost has this connotation of conferring something, not unlike a knighting, for instance. Yet thinking in this way is Especially
when
we use
with the
far from the true spirit
is being
introduced
something
within
recognise
it. That
recognition
There
numerous highest
types.
term ‘pouring,’
the expression
are
of the tantric
through oneself.
is what
very
we
tantra, to
Referred
empowerments,’
15
each
initiation.
the intitation It
is
aspect
refer to
various
subdivisions.
yoga
‘receive
as
kinds Yet there
as one
just
What
is actually
that
now you
of activating
this
the initiation.
of
initiations
according
are the
to
with the main
four ‘four
corresponds
to
one
of
the
These
four
defilement
veins, the
types
four
or
chakras,
or
nÏÐÓ,
include
which
channels.
Then secondly
wind-energy.
the
firstly,
to the
is in relation
of prÏÚa, which
the
to dismantle.
defilements
defilements the
of
defilement
speech,
of
there
coincides The
with
third
is
is the the
is a defilement of mind. are two ways to explain the fourth defilement: one is to say it is the residue of the three combined, or in other words, something similar to an Ïlaya. Alternatively, it can be described as ‘the ground of everything,’ but this second way of explaining is quite difficult to understand, thus we will not dwell so much on this. Generally when you receive an initiation, defilement
And
the
of bindu, which
then, lastly, there
empowerment
implements attributes.
vase,
and
which
“Drink
this
implement traditionally
is performed
substances
that
using
hold
certain
symbolic
come along with this he will first place on your head, and some liquid into your hand he will say,
The
then pouring
ritual
lamas
will
water.”
saffroned
the lama will
to
be
use
filled
Then
the
next
is the kapÏla, which is with nectar. In
tantric
language,
this substance
and
father
actual
fact,
given
in
think
most
these
whereas
when
Tequila.
With
substance lamas
is
like
although
a
a
talk
consort.
picture
that. And
the
speaking
On
ages
part
lamas
the
Buddhist
teachings
vase
is
the
or
ÐÏkinÓ
no
or Its
this
the
originated
longer
Kagyupas
a
will is
to
can
be
mind.’ initiation
initiation it
and
purpose
in
one
alone,
works,
for instance. To
a customary habit of water. Yet even in our ordinary there
the
word initiation,
your
of
about why
use water,
the
a
it is
crystal.
the
usually Nowadays
of
Nyingmapas
like
individual
for
is
lastly, for the fourth,
as
to
‘this is the nature of
elaborate.
initiation
initiation,
to the
sometimes
Each
very
third
referred
substance
symbolise
could
the
technically
necessity,
the
in
as
flourish
is normally
when
the
a representation of this, I the lamas use Bordeaux, or Chianti, given in America, they might use
related
will
something
use
days,
Europe, of
a mixture of essence. Though
is actually
consort’s
mother
and
start
India,
purification
why with,
where through
lives, whenever
we
wash,
it
is also
washing
with
understand
At
very least, we we are not making
the
washing,
Tantric Substance
are
so
many
incorporates
First
of
ordinary
article
reasons
all,
the
human
of clothing
as
needs
would not think to wash it with soil,
water.
So
that. Then
at this
many
one
there
you go,
the vajrayÏna entity
that
manifestations.
washing
the
would
we
call ‘water’
When
washing,
you
would is
you you use
using
we look we see it has
when
water is in the sink it’s
water, when in the toilet bowl
110
path. If
vajrayÏna
say,
the
tantric always
vajrayÏna
habits
that
why
as a
in using water
has confidence
substance.
an
as a
there
fact,
vajrayÏna
have
when
dirt.
Using Water
In
cleansing.
that
to associate
mind
S
more
our
habit ual for
Abisheka
and the Four Empowerments
upon
flowing
become
clean
it’s dirty water, and nozzle,
it
then this
has when
Similarly,
become
one
accordance.
we
with We
call water,
it,
our
have
bowl,
by associating
perception drinking
water.
washing
in the offering
water. Even though
offering
entity
attributes
placed
out of the shower
it has
there
changes
water,
is
certain in
washing
water, bottled water, and natural water. These days it
even more over the top, to the extent where there is carbonated or non-carbonated mineral water, giving us the choice of having our water with or without bubbles. If we habitually manifest it in such a variety of ways, why not use water as a tantric substance? When there is logic that is making use of our 16 own language it is always a prÏsangika method. Generally this is something so beautiful about is
mahÏyÏna
Buddhism
and especially
the vajrayÏna.
can never go and tell a vajrayÏna practitioner, “This is your own superstitious stuff.” If you were to do so they would only say, “This seemingly You
superstitious
you
that
for
being
all, it is
water
as pure or
and
packaged
considerably pounds. If in
Europe
mention
the responsibility head.
They
ten different
our own
ordinary.
When
you
properly,
high
price
for
you were to go to you have to
the
logic
will
use water as an initiation very same water, it is possible
of at least
think
After
it?”
All
own
I
With this
you to
isn’t
your
on your
placed
can’t
“Why
substance?
on
based
created.”
yourself
up
will end ask,
is
stuff
price,
they
substances,
logic
that
regards
is
bottled
water
pay
might
it, perhaps
almost
Bhutan and explain
water,
buy
already
let
a two that
alone
it ‘strange.’
think
It’s like that. So anyhow,
within tantric
methods.
different
mantras,
in the
practices
mudrÏs
course
use different substances, we use samÏdhi. As part of the
and
vase
and is in fact, much better like
visualised
Evian. there
are
and
we use so many
We
method, this water in the
water
of the initiation,
in general,
Within
is packaged
than
every
million’s
very
expensive drop,
it
well,
bottled has
been
of cities. Keep in mind
we are
here,
Hamburg,
are
there quite
packaging
another
and
– That’s
phenomena
entire
samÏdhi
that
to this,
only!
one We
kind
then
of
have
to bless it, and that’s just
altogether.
embody
purify. Take for example ‘twenty-five
like
This is already
but
Coming from the Cow ’
are certain substances we use are very special. For instance,
substances
cit ies,
and in addition ÐÏkinÓs.
that’s
which is the gesture
-
which
of
yet,
‘Twenty Twenty -five five Substances
There
about
London,
Frankfurt,
also vast cities
extensive
mudrÏ,
talking
’
that
substances
water what
in the initiation,
are special power to referred to as the from the cow. ’ there
with is
coming
the
these together is a real headache and many people have the patience for it. First of all, you have to have a red cow. Then you need to collect the milk of five hundred cows, which you then take and offer to this red cow. Not only that, we wash this red cow with milk every day, and after trimming off just the tip of the grass, we then offer it to the cow. We continue to do this for about Even to gather nowadays,
not
a
month. Finally, and
defecates
even touch very own our hands and it’s
on a
urinates,
full
moon
before
it
has
as
cow
the
the chance
to
up with our hands. Now this substance we have in is one of the twenty-five cow substances, considered to be one of the most powerful
cleansing stemming
something
the earth,
substances. from
we must
day,
Actually,
Brahmanic
the Buddhists
take this
this
entire
culture,
have also adopted
111
yet
as
ritual it
well.
is is
Abisheka
and the Four Empowerments
a seven
During has
major
crown name
initiation, the
initiation,
subcategories,
initiation,
vajracarya
we are
initiation
’
E
‘Initiation Initiation of the Child Entering ntering the MaÚÐala ’
the
vase
which
initiation, initiation,
initiation.
initiation
include
vajra
initiation,
Vajrasattva In
emphasizing
initiation
during
fact,
the aspect
this body, thus it is also the most
itself
water
the
the
bell and
vase
of cleansing
gross or
in other
words, it is the most outer form.
To begin with, all the initiation
on
set out will
be
display. To the front of the seated
on
the
throne,
substances
room,
and
are the disciples. Of course, you, the disciple, need to have nature, which you do, so not to worry!
around
foremost,
The
initiation
complicated blessing is blessed
procedure,
ritual
itself
commencing
the
gathered
is
first
are guru all and
the buddha
quite
with the
a guru
the water. For instance, each drop of water
as
Akßobhya Buddha. This is what
we
first
visualise. Buddha
Then from the
becomes
pure
that
confidence
the disciple,
invoke
– and
realm
who
each
guru
Akßobhya Buddha. The
on
will
Akßobhya
this
with the water.
indivisible
complete
guru
the
invocation
You then
drop
have
water
of
is
will then turn his focus
is sitting
there
with these
five
guru will single out consciousness, blessing this as Akßobhya Buddha. During this sequence, the guru will ask the student to visualise the guru, the bestower of the initiation as aggregates.
First,
Akßobhya
the
Buddha.
consciousness
Thus,
and
the
both
guru,
the
the
student’s
are
bestower
Akßobhya Buddha. Who is Akßobhya Buddha inner level this is
your
your
Most
aggression.
wisdom buddha factor
and
are
consciousness.
most,
nature. Once of
beginning, guru’s
then
secretly
most
again,
inseparability. the
in actuality?
student’s
let
it
Secretly
is
us not
buddha
an
it is
mirror-like
secretly
Right
On
it
is
forget
from
nature,
the and
the this
very the
buddha nature have always been in union, they
neither
one nor two
entities.
To
this
reinforce
understanding,
the
first
guru, Akshobyha, by saying, “Mahaguru, please bless my consciousness, this innate Akßobhya. May you make me realise this very moment mind has been Akßobhya right student
from
to
supplicates
the
comes
With
beginning.”
as
Buddhas
his
retinue,
you,
and And
ready.” The substance
asks,
you
of the
Akßobhya
of
Buddha
your
“Is
say,
intiation
then
“Yes,
I’m
water,
being
vase on top of your head, pouring some water onto your head and some into your hand. As you drink this water, you think that your consciousness, which is the Akßobhya Buddha, the
guru
millions
Akßobhya
ready?”
towards
consciousness
the
will place
this
of water, which is also the
and the initiation substance
Akßobhya Buddha, thus become inseparable. As
aggregates families.
symbolized is
the
are
initiation
For by
feeling,
a
vajra.
Amoghasiddhi,
there
continues,
transformed
is Vairochana
and and
AmitÏbha
For
a
all
into the
your
five
Buddha
karmic formation,
bell,
so on.
and On
five
Buddha
then for
is
there form,
top of that, in
to stabilise
order
Vajrasattva,
and
phenomena
in
vajracarya
this again
this
initiation
of
the
child
entering
Dalai
Lama
usually
you
gives
the
different
there
is
the
complete
the
we
which is what
to the kind of initiation
similar
whole
all,
of
and with that
first cycle of the initiation,
‘initiation
a
is
Last
itself.
comes
along
transformation,
call the It
maÚÐala.’
that His Holiness
during
the
is
the
KÏlachakra
initiation.
That body.
your
you continue to comes to have
So
have
ready
and
principles,
become
very
for the second
lama, and this time,
outer
form
initiation, of
cycle
your
of
you
less
or
simply
you no a
less
in other
You
longer
offering.
symbolic
–
go
once
you are
then
to the
along
a regular,
make For
the
maÚÐala
second offering
blood, bone and all the inner aggregates.
this consort
As
hang-ups,
words,
a gesture of that same aspect, you also consort as a part of this same offering. visualise
the
for
and practice.
and
open-minded
initiation.
maÚÐala make
is
practice
mind
inhibitions,
you
whole
first
offer
You
As
up a then
112
Abisheka
as a
and the Four Empowerments
guru as
and the
ÐÏkinÓ,
guru,
the deity. The
in
the form of the deity and his consort, in the form of the ÐÏkinÓ
will be in union,
Right
before
placing
result
of their
union
ask,
your
“Is
overflowing
nectar
the
that
on your tongue,
inhibition
still
there?
with bliss.
comes as a guru will Are you still the
bound by hang-ups?” that intitiation, once your practice. You keep on practicing until there are no longer any more inhibitions or at least until there are not so many. What is however remaining is a little bit of this dualistic mind. There is still a trace of this habitual way of thinking, “I shouldn’t do this, because this is the guru, and Iam that.” Anyhow, finally, you request having
After
again,
you
continue
received
with
the wisdom initiation. Lastly, offering
for
the fourth
guru
does
this
way,
say you
is
something, will
be
you are
initiation what
is the buddha nature.
At this point, perhaps
introduced
one to
all the
word. the
In
final
wisdom, the absolute
wisdom.
The Self-initiation
By
now,
very very the
of the Guru Yoga
you
perhaps
complicated, ritualistic.
it
the
initiation
sounds
or maybe even some good news though. In or for that matter in any
long-winded,
There is
Longchen
ngöndro,
and
think
Nyingtik,
to take
is possible
all these
initiations
one stanza, just by doing the visualisation in guru yoga, for instance. Actually, in the long
within the
length four
Longchen initiations
doing
the
always
Nyingtik, is
short
quite
explanation
elaborate.
ngöndro
supplement
the
by
and
inserting
the
the
you are you can
if
So
like
feel
of
it,
self-initiation
from the long version. The self-initiation
is mainly
a
visualisation
visualisation itself
not
is
earlier,
with
relating
to
substance What
we
and
meditation.
that complicated.
to
regard the
of find
water
all
Buddha
five
The
What the
was
discussed
intricate
families,
–
all
of
that
written
in
the
Longchen
is
a
the
details and the theory. Nyingtik
are
Ngöndro
the pith instructions.
So again, since
is the pith instructions, it is all made practical
as
as
simple and
it
as
possible.
for your information, normally the comes at the end of the guru yoga practice. If you like, as you are chanting the Vajra Guru mantra, you can take the self-initiation over and over again. You could do so, for instance, each time you complete one round of the rosary. So the four abishekas can be taken one after the other within the one session, or alternatively, as I’ve seen my father teaching his students in East Bhutan, you can also concentrate on each initiation one by one, dedicating about a year to each. For instance, for the first year, you just visualise the white light and then during the second year, there is the light coming from the throat and so forth. I guess doing it in this latter way, makes it very thorough.
Just
initiation
Opening Open ing the Door of the Developing
To
begin,
you
visualise
a
white
Meditation
letter
OÆ at
the
forehead
a
clear image
guru’s
a
cleanses
all
the
to
the
the
your
and
and
body,
the
of
the
think
into
it
As
You
your
being.
guru’s
body
and
that
Or
your
another
way
body
113
your of
as
white well
the three
light fills
seed
putting
the
of
should
body
as
created
the
this
the
within
think
as
planting
think
inseparable.
this
this
cleanses
such
In
forehead.
mainly
also
the
from
practice,
that
deeds
nirmÏÚakÏya
that the
your
Think
chakras. is
issues
of the body,
nÏÐÓs,
five
it
light
karmic
turn,
In
able to get
really
Vajrasattva
defilements.
body.
obscurations
channels,
the
the defilements
obscurations,
by
white
and dissolves
fashion
light cleanses
are not
letters that is also fine. Think
vibrant,
forehead
similar
If you
of these
a strong,
that
guru.
of the
also
become it
is
to
Abisheka
an
becomes
and the Four Empowerments
indestructible
you can say
first visualisation,
the
vase
vajra
initiation.
that
with this
So
have received
opens
also
the
meditation.
the difference
]
you
This first initiation
door of the developing
[Student [S tudent ]:: What’s
body.
between
guru yoga in this case? [Rinpoche] : In the guru yoga, there emphasis on mixing the mind, and our
Vajrasattva
and the
:
with
the
practice
guru’s the
cleansing
very
being,
the
also
ask
and
refuge different
what’s
guru
the
aspects
to
focus
to the right
on
is
course, strictly
Vajrasattva
part
you
is to divert which
of
all of
then
with
this
are is
we
between
the
are the
slightly ngöndro
wrong more of a
from the
is placing
more paramount.
You
speaking,
There
yoga?
And
in the
difference
each
path,
protection.
determination
the
whole being
cleansing.
Of
all,
After
practice. The refuge path
on
is
defilements.
interrelated.
could
whereas
emphasis
a greater
is
the
bodhicitta,
I
The he Second Sec ond ond Initiation nitiation Opens the Door of the Completion
For
the
ÀÂ at
Meditation
second
the
you visualise guru. From this
initiation,
throat
of
the
the
letter
letter
ÀÂ
rays of red light stream forth and dissolve your throat, thereby cleansing the defilements speech, or what we also call the defilements
brilliant into of
of prÏÚa.
As
this
speech
becomes
guru’s
speech.
the
red
You
sambhogakÏya.
initiation. the door
light
vajra
dissolves
speech,
have
now
You
have
In addition,
this
of the completion
Developing
types
of
the
vajrayÏna,
meditational
received
with
the
seed
the
initiation
the of
secret
opens
meditation.
and Completion
In
planted
second
[Student]: What is completion
[Rinpoche]:
you, your
into
inseparable
Stages
meditation?
there
practice:
are two
the
main
development
and
the
meditation is
a
a
at
deity,
and
phenomenon
you.
deity. Now
will
as
disk,
that
the
and
developing
as a
as
meditation,
methods,
sun
deity, lotus,
visualisations
where
have
and
is
all
on
as
the
,
and
of the
practices.
All
well
of
as
of these
form,
as
such
channels,
to insert
the central
yoga, as
one and
completion
practices,
chakras
there
form,
meditation
anuyoga
these
of
formless
completion
is
is basically
meditation:
meditation
the prÏÚa by trying
also the dream kundalini
to
referred
In the
light
stage,
completion
two kinds of completion call completion
meditating controlling
the
as moon
such
the
back, and forth – all of which
other
centre
the
these various
in nature. With
we
as every
yourself
each
as deity along with we are dissolving that most straightforward way to
within
oneself
meditation.
you
time,
stage
is the
all
find
actually
is what
developing
is also developed
well
flowing
tantric
The
of developing
same
the
Included
visualising
are
practice
In the completion
explain.
you
stage.
completion
and
it into
channel.
There
the bardo,
and
come
within
the is
the the
form completion
stage, which is the highest vipashyanÏ.
completion
the Door for Trekchö rekchö T
Opening
stage. And then there is the formless
With
the
letter
HÎÆ at
third
initiation, the
center
visualise of
the
that
guru’s
from
heart,
the there
comes this dazzling blue light, which dissolves into your own heart center. This light expels all the defilements of mind, or rather the obscurations of bindu. It also opens the door for trekchö practice, which
is the
first
of
meditations.
Through
initiation,
seed
the
of
the
two formless receiving
the
dharmakÏya
114
completion
the is
wisdom
Abisheka
planted
and the Four Empowerments
your
and
mind. In other
mind
words,
thus becomes
your
mind
is
a vajra now
with the guru’s mind.
inseparable
The he Fourth Initiation Initiation Dispels
any
Remaining
Residue of Defilement
Now
the
again,
guru’s
your
blue
forehead,
that
comes
heart,
light. This
at
visualise
light
from
the
one more
dissolves
into
round
you
the residue
dispelling
of the defilements,
this,
as any remaining habitual patterns. you receive the word initiation, which
the
Ïlaya,
well
blessings
the
embodying
and mind. As and
mind,
your
watch that.
a
being
basically. the guru’s
result, the whole become
blue
of
everywhere,
throat, and heart, thereby
all the defilements,
HÎÆ at
letter
You
as
Through destroys
receive
the
entire body, speech of the guru’s
inseparable.
And
being again,
on
Points oints of Practice
P
Clarification
[Student]t] : [Studen : When
sit
in this
we
do
practice of dissolving [Rinpoche]:
guru the
into
vipashyanÏ
is
guru
is
and
it
in us?
excellent!
Dissolving
remaining
in that
of vipashyanÏ.
When
earlier
on, we were
that’s
all.
That’s
and
to train in this
good
form
oneself
highest
body,
the
Yes, that
meditation
vipashyanÏ
state,
natural
just
the
the
moment
is
doing
the
watching
our
lowest
form
of vipashyanÏ.
[Student]:
I was just wondering
to do two practices
you
doing the maÚÐala,
if it
time
as
[Rinpoche]:
your mind guru yoga at the
the maÚÐala offering.
can
You
[Student]:
When
breathing
sequence.
visualisation,
possible
could be merging
with the guru’s mind. It is like doing
same
were
at once? Like for instance, when
do that slowly, but not
I’m
for
doing
Then
hatha
during
example
yoga,
now. I do
the mantras
when
I’m
this
and doing
I try
Vajrasattva, spine
and
imagine into
my
and
visualise
spine
Vajrasattva
comes
nectar
this
itself, but
into the
my
the
then
and
breath
head.
very centre along
I
not going
and it’s
breath
my
into
my
above
down,
spine. I try and absorb visualisation,
my
absorb
of the
with doing
sometimes
my
I hold
breath and imagine I’m absorbing. Is that all right? [Rinpoche]:
Yes.
of getting
this necessity
order
to do that
imagine
Then
I’m
Particular good
for
doing
different
[Rinpoche]:
there
is
to the practice, and in
to turn to
a
little
bit
of
That is what is happening.
when
I do
yoga,
guru yoga at are supposed chakras.
sometimes
the
Anyway,
same
to
be
I
time. quite
Iimagine
the
least it is reminding you of the guru. It will do for now, but this skin that soon needs to be peeled off. It
At
something take
used
has
stages,
and Ihold that breath. I’m still making
maÚÐala of the
will
also
postures
guru is there, it up, really.
is
one
beginning
Vajrasattva.
‘custom-made’
[Student]:
In the
you
somewhere
and
then,
this
peel off all by itself. You will find another
skin
way.
will So
to
be prepared
bad
or
this might
person,”
that
of speech
the
main
using
the
can say
the
Of
thoughts,
be good,
is thinking
or a
[Rinpoche]:
this ‘skin’ peeling off.
I have
If
[Student]:
see
defilement
course,
or
“This
I hate
this
way a
in this
might
be
person or defilement
of mind?
basically
culprit
in this
speech
to
it is mind. Mind
situation
express
both.
115
these
but
is
you may be so you
thoughts,
Abisheka
Explaining
the Four KÏyas
[Student]:
you
Can
different
and the Four Empowerments
tell
Is the
kÏyas?
us a
little
more
sambhogakÏya
about
a
like
the
bridge
between the nirmÏÚakÏya and the dharmakÏya? [Rinpoche]:
No.
do is to interpret Body,
concept
The
very we can a body.
is
of kÏya
to explain. At the moment, the best
difficult
in
a
to
similar
the word
sense,
this
dimension.
there and I am
over
kÏya
in terms
of
a mass, something instance, you are over to
refers
For
here. There is this separateness.
That
aspect
very
much from the point of view of the other
is not unlike the nirmÏÚakÏya,
which is
person.
[Student]: Like duality? [Student]:
[Rinpoche]:
indicates audience manifested
view.
So
not
Well,
nirmÏÚakÏya has
there
to
is
the
also
which
necessarily.
meaning
a the
of
Since
manifestation,
it
There
an
manifester.
is
manifestation
for. Thus, this is the audience’s
let’s
say a
dancer,
in
one
is
being
point
of his
of
plays,
happens
wear
to
a
prostitute’s
a
during the next act, he’s he’s
a
hunter –
all
is something
nirmÏÚakÏya
a different oneness as well
is
thinks, “Ah,
being.” and that
[Rinpoche]
a
display,
But
you mean : The dancer
then, there
the actor,
being
ways
a separate It’s
dharmakÏya.
distinctions
or
or
a
the dancer?
quite
The
dance
point and
nor one difficult if we
entity,
in which ‘the sun’
Since
of view
the dancer entity take
too literally. Take for instance, the
is the these
many
manifests. The light shining
sun. When the rays of the sun fall upon the ground, we say, “It’s sunny, today.” Then in the mornings, we say, “The sun is rising now,” but that does not mean the sun has entered through the window and is sitting there beside us. That’s one way to understand this. Another way of understanding is the complete forth from the
sun
is
in other
is the sambhogakÏya.
is the nirmÏÚakÏya.
neither
the
aspect of phenomena.
the dance itself is from the audience’s that
act,
and
is the dharmakÏya.
is the quintessence,
words, it is the emptiness [Student]: Do
then,
like that. So the audience
certain
So the dharmakÏya
and
king. In the following
this
of
clothes
is the
you were to try and search, you even one entity to which you could point and say: this is mind. But it’s not a negation. Never forget that even emptiness is empty. So in aspect. If
emptiness would
not find
fact, emptiness
is
mean
two terms
actually exactly
is the self-awareness, And
thirdly,
arising
and
clarity,
there
as
emotions, the what there
we is a
that
call
of
a
is
All
the
thus, the
thing. Second
this
is empty?
of
There
and that is the sambhogakÏya.
out
the
union
of
continuous
compassion,
nirmÏÚakÏya.
same
the
to know
all, who is there
and
fullness,
as
and
four
of
emptiness
display
devotion.
these
svabhÏvikakÏya.
as
That’s
are as you see,
combined So
fourth kÏya.
a
[Student]: Isn’t there also [Rinpoche]:
RâpakÏya
is
râpakÏya?
a common
and the sambhogakÏya.
nirmÏÚakÏya râpakÏya
is
classic
Theravadin
mahÏyÏna
language.
[Student]:
Is the practice
name
for
the
To refer to the
language,
of this initiation
it
is
not
harmful for
the root lama? [Rinpoche]:
No.
Why?
Do
you
think
that
he
will
exhaust
in
interesting
some
way? Actually,
point.
It
why
the three
and
I share
extent
the
kÏyas the
are
be It
is
harmful
your
But
sambhogakÏya.
an
because
of
show!
incredible.
dharmakÏya,
raised
have
to
your
is
see, you
You
and
This
a
certain
nirmÏÚakÏya
and my nirmÏÚakÏya is my now, we don’t share this. Now, suppose that Iam looking at an object. I can see it and you can see it. Without trying to be clever, just answer me in a regular way, as a human being. Do you think that Isee what you see? is
your
can’t
aspect.
the nirmÏÚakÏya
you
nirmÏÚakÏya
nirmÏÚakÏya. Right
[Some Some students]: Yes.
116 Abisheka
and the Four Empowerments
[Some students]: No.
As
an
ordinary
Otherwise
how
human could
being,
I possibly
the
answer
say,
“Can
is
yes.
you me
give
me that cup?” and then you actually give very cup. When you do that you are presuming
that that
we see
what
is
one
and the
It’s just
[Student]:
the
same
thing.
general
action
that
one
recognises…
[Rinpoche]:
same
the
Yes,
cup.
but
In
we
we are you
think
reality, what
looking
at
perceive
is
never see. This is a very important point in Buddhism! Do you realise that all you see, hear, and feel, at this very moment is something that no other can see, hear, or feel? You are totally, alone! Absolutely alone! You are the lone perceiver. If you really think this through carefully, it is quite scary. Having said this, there is something you should know. What you see, and what an omniscient being sees will be the same and will happen in exactly the same moment, the same dimension, and the same form. So who is this omniscient being?! There are these layers to this omniscient being. One is the dharmakÏya. Who or what is this? It is the nature of your mind. So something
Iwill
again,
not really
the
it’s
sambhogakÏya,
With
the
another it is
nirmÏÚakÏya,
separate
of
being.
As for
grosser than this. course, Shakyamuni
slightly
an
Buddha
is
exactly
what
omniscient
I
am
at
thinking
he
knows
moment.
this
your
again, who is doing this? It’s
But
mind doing this.
you can see the interconnectivity and work so well, which is also the
Now why
so
being,
these
three
reason
why
that
one were to disrupt the order of the three no-one would be able to give or receive
if
kÏyas,
blessings. based
is
‘blessing’
The
around
whole
this
possible.
Buddhist
amazing
It
is
believed
philosophy
tripartite!!
For
works instance,
even
with karma, if Iam teaching and suddenly you some sort of inspiration, this is thanks to your karma. It is your karma and your devotion that is
get
doing
the
capacity
interpreting,
to awaken
you.
and
that
You
have
is
creating
nobody
the
else
to
you are your own wisdom teacher, no-one can really be your teacher.” But having said that, you should still offer thanks to your teacher, because by doing so you accumulate thank. As the Buddha
said, “Since
merit. All dharmakÏya,
is
made
possible
sambhogakÏya
and
because
of
nirmÏÚakÏya.
the Who
is
the
in
nirmÏÚakÏya
this
It
case?
me.
is
This
person whom you think is giving a certain teaching. one who inspires you, or bores you, whatever your interpretation happens to be in the moment; this is your nirmÏÚakÏya. And where is this nirmÏÚakÏya coming from? It is coming from your sambhogakÏya and your dharmakÏya. Moreover, since this person teaching is none other than your perception, your sambhogakÏya and nirmÏÚakÏya This
person’s
and
this
are
exactly
the
sambhogakÏya
and
nirmÏÚakÏya
same.
guru and yourself is working. If Buddhists were ever to formulate a conception of the guru as being a separate independent entity from you – then that would be it! No blessing could ever be given or received. How can there be two within one? The This
meaning there mirror face
is
why
unity
of
because
are
dissolving
would
be
lost
face
and
the
your
somehow
reflecting
reflection
the
connected,
there.
you see
is not
You
your
of
the
forever.
Unity in
reflection
since
cannot
say
it
is that
face and at the
is the
your the
same
time,
nor can you say
because
it
is not
possible
talking, it is only
what
you see. You can
reflection is
to have
your
two faces.
same way, as you you that can see
like that. So in exactly
me
the
the
face,
It
is
listen to
things over come up with similar ideas, but again that is your interpretation. You might think, “Our notes are kind of similar.” Yet Buddhists have so many answers for that. They might answer by saying, “You guys, all share the same group phenomena.” In a past life, when I was a nomad in Tibet I must have eaten a piece of with
others,
share
and
they
notes, and discuss might
rotten meat, within which, there must of been
117
Abisheka
and the Four Empowerments
on fifty-five germs that all got killed, and now here I am forever karmically in debt with you. Along the way, fortunately, Imay have met a great master who taught me the art of aspiration. I may have prayed: “whatever I have done in my past lives – be it creating bad karma with sentient beings, may it
close
benefit them eventually.”
a
Doing
as a
Tsok Offering Off ering
Ngöndro
Practitioner
Tsok practice
a
is
that
Rinpoche
Guru
we
ngöndro,
a
is quite
ought
a
than
big deal. Ithought,
day
to do
ngöndro practitioner Nowadays
of
a
monthly that.
prÏÚa,
we are
and
a
tsok offering would do
tsok practice
since it
doing
the
in the
way
one.
has become
somewhat
more
feast, but in actual fact, it is much
As
bindu,
you and
know, nÏÐÓ.
prÏÚa, usually, what
we
have
When
we are
been
we
talking
discussing
refer
about
to is
the the
air,
or
so
something makes
it
amazing
special.
It
prÏÚa is
the
It
not
is
about is
dwell. In other
ÐÏkinÓs the
wind-energy.
the
the
there
wind-energy
because words,
that
this
is
that
where
the
very essence goes up
the
The prÏÚa
ÐÏkinÓs.
is
of and
down the nÏÐÓs, the channels. To be exact, there
are
five chakras, and three
nÏÐÓs. And within these chakras
which
is
prÏÚa.
something
Within
thirty-two
lead ÐÏkinÓ.
many
the
spokes
travel these ÐÏkinÓs,
that
we
top
chakra
and
within
also
alone,
each
there
is
is surrounded
we are
basically
the
are a
there
spoke
Then, the lead ÐÏkinÓ
other ÐÏkinÓs. So what
as
to
refer
by
saying
are so many ÐÏkas and ÐÏkinÓs camping in our system. And a tsok offering is actually making an offering to these inner ÐÏkas and ÐÏkinÓs. Likewise, there is a reason for practicing on special days, such as on Guru Rinpoche days and is there
ÐÏkinÓ days.
our
inner
astrological the inner ÐÏkinÓ’s,
It
is
believed
astrological
system intersect
astrological
on
these
that
system
system
in
during and
a
certain
is actually
particular
days,
this
the
time,
outward
way.
Since
that
of the
ÐÏkas
and
why
more
gather
ÐÏkinÓs
it
is
just explaining
to
other
be
a as
are
and
of spirit
briefly,
we
think
inside
display
of
are
entity.
of
Lodrö:
As
wisdom
practice,
both
substance
are we
substance
we
offer
is
performing
is
the
object
the
the
non-dual
are
guru, a separate
of
offering
is
how
accepted
tsok
and
the
words,
the
offering
the object
the
person
also
the
the vajrayÏna
confusion
as
Chökyi
in the
to whom who
is
wisdom.
clearly, it is yet another form of non-duality Having
the
Khyentse Thus,
deity. In other
and
prÏÚa,
are
by
is wisdom,
wisdom
skilful
They
wisdom.
the wisdom offer
very, are
non-dual – not
stated
enjoys
the idea
all, what
three
buddha nature.
deva, and ÐÏkinÓ, and
sort
After
some
feeding
is not
That
is yet another
These
bindu?
the
is I’m
Don’t
here?
we are
that
of the vajrayÏna.
and
nÏÐÓ,
This day.
I’m not permitted
doing
ourselves.
at all. The tsok offering practice
days.
special
than this.
what
misunderstand kind
on
to
very
this
say much more But
than
considered
So
practice.
the path, this is
works. You think there
are
these
you are permitted to think in this way. There is a guru as the one who gives you blessings, and you as a receiver of the blessing. At first, the method is to allow us to think that there are two separate beings, with you as this impure, not so perfect being and the guru as a pure sublime being. Then gradually you are compelled to understand that they are one. Slowly you are lead to the understanding that they are neither different, nor the same. That is the whole purpose. Now, when it comes to making a proper tsok, differences
at first,
and
it is quite
difficult.
substances
could
For instance,
kinds
of meat
Even
present
in the
to gather somewhat
proper
tsok,
and the five kinds
we
the of
appropriate
a
problem.
talk of the five
of nectar.
And
the
nectars alone are things that you would not even want to imagine such as puss, blood, urine, mucus, and stuff like that. It is always the case that five
the highest
teachings
of the Buddha
118 Abisheka
and the Four Empowerments
the most
contain
Brahmins
are
the
to
be
the
time
when
considered
a
from
Coming
Brahmanic
eat
worst
the
meat
jackets,
and shoes.
So they
really
methods
of
aim is
a
someone and wear
invite
why,
strict
are
products,
a
like
point
view
of
are
substances
We
leather animals. with the
teachings,
such
a
would
meal.
we are like on us. Especially highest
a
was today,
family
I, to
against
to
taught
think
go
also class.
meat
Brahmin
you or
Buddha’s
the
from
and
prestigious
worst. Even
leather
They
culture, all the worst
in India,
society,
like
to completely
is
Now,
the Buddha
the
look down the
class
most
of
to
belonging
things.
highest
dominated
considered
person never
outrageous
habits.
the This
Brahmanic
of
mentioned
in the
tsok substance. These time
there
days, is
champagne
we is
a
and
in
tsok
meat
have to be careful.
not
a
tendency
Brahman
to
despise
many offering,
there
so
forth.
and
centres,
dharma
is
a
This
bottle is
Firstly, since Western
society,
meat
there and
is thus,
none the
each of
where society of
this
ancient
Buddhist
practice
substance,
or
is
not
offer
a
something
of
should
That
using
really plate
a
minded
scientific dirty.
of
substance
sort
of
That
is the
for
the
the vajrayÏna.
vajrayÏna,
reputation,
that
not
is
It is already
are
practitioners due to
a
certain
Western regard
then
idea.
as
eaten
be
between
whole
tsok, sometimes
and perhaps
bacteria,
generally
preference
we
Ideally,
because
should
any
undesirable
nature is what
similar
shit.
wild
shit,
people would
without
performing
as an
applicable. of
and
the
this,
the
food
Secondly,
can get a good the case that suffering a
in
it
overly
such
image
lack of discipline
in the soured
on
the
part of masters and disciples alike. So
for
those
only just
beginning
you might not get into the away, keep in mind practitioner, there is a very
to practice,
while
actual tsok offering
straight
that
practising,
as a
beautiful
and doing the tsok. As Iexplain
to make it as arrange things make you think
as a very that you
simple
possible.
in
elaborate could
ngöndro
way
of
Iwill try
we were to way, it might
If
not do this practice
yourself
at home. But it really is something
you can
on your own steam. You can even do the practice lunch or dinner, and then that particular lunch or dinner can be used as a tsok substance. If you have forgotten, then just a few biscuits and some fruit are really all you need. First of all, we will do three times of refuge, and then go straight to the guru yoga, and after a little bit of chanting, and supplicating, we will then do the kusÏli. It is not required that you do the kusÏli practice here, but if you want to do a short tsok offering – it is good to do because you are offering your body, which is the best tsok substance. do
just before
So, sit straight. First is refuge (three times).
you
Instantly VajravÏrÏhÓ.
visualise
all
In front the
become of
details
you, as of
the
or as you can,
Vajrayoginī
much refuge
objects
for
guru yoga. There are rainbow colored lights, a throne, a one-hundred-thousand petalled lotus, and a sun and moon disc. On top of that is the embodiment of the outer, inner, and secret guru, the essence of all the buddhas, in the form of Guru the
lion
Rinpoche. You then chant
the Seven
Line Prayer.
Please
as many times as you can. As you chant the mantra, you pray to Rinpoche as we talked of earlier, and to begin just concentrate on his form. You can recite that
alternate
between
chanting
Guru
with, then
the Seven
Line
Prayer
the kusÏli
practice
and the mantra. And
say
then,
‘ PHAÍ’
as we start
and
consciousness
visualise,
shoots
thinking
up
straight
in
that
we our
sky,
and
the
remains there. Now form
of
VajravÏrÏhÓ.
She
legs. Her right left
your
transform
has
consciousness
this
VajravÏrÏhÓ;
one
face, two
leg is stretching
leg is bent. In her
we
time
right
hands
hand
she
this confidence
you are not
two
and her
a cup.
is holding
a
this
you are VajravÏrÏhÓ. Standing in the you are dancing. You have three eyes
being: fire,
that
the
use
and
downwards,
curved knife, and the left hand is holding Have
into will
scull
ordinary midst
of
119 Abisheka
your
and
and the Four Empowerments
mouth
at the forehead left
behind
in
the
in
form
away
the
skullcup
slightly
of this
a
of
that
up
is
parted,
now
You
you have you are
after
cutting
VajravÏrÏhÓ
and
it
transforms
instantly
both
vast.
and
infinite
cutting
Still
that
the ground.
a
giving
begin
body
lifeless
on
heap
scull,
start to cut
is
expression.
semi-wrathful
a
into
You then
all the other parts of the body.
At this point, for those who have it, please read the liturgy.
By casting aside cherishing the
power Now
still
this
directions
guests
are
by
of the three syllables. OM ÀÂ HÎÆ…
VajravÏrÏhÓ,
comes
this body…
you light.
visualising imagine The
and invokes
light
that
travels
your
buddhas
heart
to all the
the guests. The first
the tathÏgatas,
as
yourself from
and
group
ten of
bodhisattvas,
gurus,
devas,
Trust
that
they
are
right
in
front
of
Immediately, invokes the
from
asuras, and
the
Visualise
making
from
realms.
standing,
there
in
the
human
the
part,
first
of all
realms,
karmic
you your
again beings
all
on
offering
clothes,
house,
This
hell
beings.
visualise
you. you are
that
belongings.
time,
with
belongings,
and
so
forth.
You and
you
your
gods, beings
and
to those
especially
the
bardo
and bodhisattvas
debts.
sky.
heart,
beings,
animals,
gathered
the
the lower
summons
This
ghosts,
offerings
focusing
car,
light
to the buddhas
the six have
up
dharmapÏlas.
that they all gather and surround
For
firstly
or
you,
remaining
hungry
the
set of guests,
second
six
the
and
all sitting
this
the
s,
ÐÏkas, ÐÏkinÓ
offer
then
whom
to
you
are
merely
such
as your
Thinking
that,
HÎÆ .’ chant, ‘ OM ÀÂ
Now, Visualise
more
with
that
this,
from
VajravÏrÏhÓs.
I
your
Each
VajravÏrÏhÓs is
you, yet
quantity.
all become
They
am
a little. comes many
elaborating
heart, of
there
these
visualised
are now numerous in the servers, in the form
‘you’
of
VajravÏrÏhÓ and
offer nectar,
which
transformed.
your
is
having
After
you
the
initiations
compassion. the
lower
soon
the
you
As
lower
do
beings
their
ignorance,
dissolves.
All
these
bodhicitta
bones
to
the
this,
think
receive
passion,
the
and
now so on.
and
to all
offerings
that
as
offering
aggression
possess
beings and
sublime
from them,
wisdom
of
then make
substance,
compassion,
receiving
blessings
you
beings.
as
to the
offerings
yourself
and
Again,
and
this
offers
this recite ‘ OM ÀÂ HÎÆ.’
made
visualise
blood,
flesh,
servers
these
kapÏla,
first
VajravÏrÏhÓ
sublime beings. Thinking
beings,
the
from
love,
‘ OM ÀÂ HÎÆ…’ To
an
offering
actually the
all
of
lower
beings. all
buddhas
and dÏkas
for blessings
your
within
fall
basically
devas,
elaborate,
further
those
you
relatives, like,
bodhisattvas, and
so
that
ÐÏkinÓs.
your
‘ OM ÀÂ HÎÆ…’
group
second
Your
also
make
and relatives.
friends
the
you
imagine
offer
to
You then
attachment
and
friends,
you
and
They
guests,
of
the
pray,
to
the
gurus, asking
will dissolve.
Now
you
people whom
an
make
dislike, who
you
of all the beings
offering
you
that
your enemies, upset or annoyed you, people those you feel bad about. Offer
those have
fear and
them to the sublime
consider
beings,
and ask them to accept
as their retinue. You then ask for blessings, so your hatred, and aggression dissolves.
them that
‘OM ÀÂ HÎÆ...’
you
you are with, such as strangers, those you ignore, who are neither your friends nor enemies.
Lastly, unfamiliar
and those Offer
also
all
offer
them to the sublime
accept
blessings
so
as your
them that
those
beings,
their
beings
and
retinue.
ignorance
ask
And
them
pray
will dissolve.
120 Abisheka
and the Four Empowerments
‘OM ÀÂ HÎÆ…’ That’s
are practising way of doing the tsok to keep a remainder or
it! For those who
ngöndro, it is a offering. There
very is no
handy need
to for
anything like that. Here at this point,
you have offered you eat that.
the tsok dinner
Rinpoche,
[Student]: [Student]:
and if it is
what
you your
simply eat
we
do
should
lunch
or
with
the
rest?
case, you can give it away to you were doing a special Vajrayoginī feast offering, unless the person has been initiated, you couldn’t do that. There are all these kinds of problems. This is why I’m not suggesting that you do something quite so complicated right now. But if you want the complication and have the time for it, I have so many methods. So now, after having enjoyed the tsok, we follow on with the initiation part of the practice. [Rinpoche]:
In this
other people! If
Visualise dissolves celestial
into
the
you
the The
rainbow,
into the
ngöndro,
elaborations.
all
guru.
mansions,
also dissolves
your
that
guru. don’t
retinue
maÚÐala and
Though really
gradually such
everything
as
the else
actually, during need
all
these
Right read
the
three places short
which
comes
this
your
purified.
with,
Think
“From
that from the guru’s
of
white
your
light,
that the guru’s
the
in the
forehead,
which
head. Slowly
body. All the defilements
become inseparable.
you can
initiation,
This is also found
dazzling
crown
at the
directly
the
begins
of the guru...”
ngöndro. Think
there
fills
taking
before
liturgy,
hits
that light
are
of the body
body
and
or
Remain in that
your
body
watch that.
(pause, for about two minutes)
comes throat,
Next,
you
this
red
and
that from the guru’s
visualise light,
which
the
purifies
Your speech and guru’s
dissolves
defilements
throat
into
of
your
speech.
speech become inseparable.
(pause, for about two minutes) Now
visualise
comes
blue
light,
center,
and
purifies
The guru’s
that
which the
mind and
from
the
dissolves
into
defilements
your
guru’s
of
your your
heart heart mind.
mind become inseparable.
And again, watch that. (pause, about two minutes) Now
again,
visualise
that
from
the
guru’s
heart
you
comes
more at
everywhere,
This light dispels the
your
light,
which dissolves
your
forehead,
and
the
become
inseparable.
into
and heart.
the residue
remainder
patterns. Thus, the guru’s
being
throat,
all the defilements,
defilements,
habitual
blue
of
these
of
whole being, and And
again,
watch
that. (pause, about two minutes) After
are
receiving the
doing
Ngöndro,
the
there
is
a
You
are
Longchen
if
you
Nyingtik
prayer here. If you are once again, we can pray to
special
not doing that, then here, Guru Rinpoche
initiations,
four
expanded
with the Seven Line Prayer. still in the form of VajravÏrÏhÓ. Now,
think that from the guru’s heart
comes a
further round
of red light. Having the quality of fire, it is warm, even slightly scorching. This red light comes towards you and the moment it touches your heart center, you melt into light. You are now in the form of a ball of red light. This ball of light slowly approaches the guru, and gradually dissolves into the
guru’s heart. Remain in that state.
(pause, about one-half You
can now
minute)
dedicate the merit by thinking:
May Inever be apart from the great master; May I always follow the vajrayÏna
path;
121
Abisheka
and the Four Empowerments
May Ibring benefit to all sentient
beings;
May
and
I be
as
well
the
the method
treatment again
doctor,
until
medicine
all sentient
for
the
nurse as
of
beings,
again
and
all beings’
enlightenment.
Q
General Questions elating to Ngöndro uestions Relating
[Student]:
sort
one
When doing
of pick
and
practice in
[Rinpoche]:
a
You
the ngöndro practice,
choose,
or must we
progressive
can
can we
stick with the
way?
do both. The aim is to try and
can go in order, or when you you can do prostrations and maÚÐalas, then when you feel like sitting or not doing so much, you could choose to do Vajrasattva, for instance. You can alternate like finish the ngöndro. You
have
that.
and
more
But
time,
always
begin
with
end with the dedication.
refuge
and
bodhicitta
you
[Student]: Can
explain why human life is
so
because
have
precious?
[Rinpoche]: [R inpoche]:
the
It
greatest
is
intellectual
human
beings
to understand:
capacity
what is suffering and what is not.
a
[Student]: If Ihave
body,
can
I still have
Isn’t the human body
omniscience?
an
to
obstacle
omniscience? [Rinpoche]:
It is not
although
vajrayÏna,
and the mahÏyÏna,
[Student]:
was
obstacle
to the
according
to the àrÏvakayÏna
it is.
Sometimes
I can’t
feeling
an
according
during
really
just wondering
prostrations,
mean
what
if I’m not really
Ihave
I’m
the
saying.
I
feeling anything
and just doing it, does it still work? [Rinpoche]:
At least wait
you
Yeah,
it’s better
until the
should
just
than nothing. feeling
keep
on
with
You had better
comes
up wasting a lot of time. ever comes to me. It comes
end
hardly
right
you
along;
not
otherwise
This right perhaps
it!
feeling
just
once
a year. [Student]:
Can
same
at the
you
[Rinpoche]:
It’s
just
everything
refuge
To represent
there
is
identity.
a
we
so
do
changes,
Once
you
even your we snip a
this is just symbolic.
transformation,
body
It
is
especially
terms
in
refuge. The main idea is
that
is
what
big turnaround.
makes
taking along
you
a
a
the biggest
hike,
towards decide
summit changes.
you are
your
view
In the
going about
that
in view
is
By
analogy,
in
to build
simply along
a
that mountain
same way,
have
and
change
difference.
your view is you are a mountain. Then if
you’re
you
cookable,
This
when
of
and to accept
this is the ultimate fact
changes.
scrap of as though
accepted alone
bit
have taken
small
You have the buddha nature
the
a
is
relate to the refuge name?
symbolic.
the change,
hair, although
one, to
there is too much to read.
[Student]: How should [Rinpoche]:
refuge and bodhicitta
doing the long version?
Not in the long
because
difficult
accumulate
time, if you’re
you
walking the
house
way, at the
subsequently take
refuge,
there
a
is
change
ritual
refuge
people
use
is
your
of
to
just
their
symbolise
name
dharma
so
view,
and,
the
formal
that. Some
some
don’t.
122 Abisheka
I don’t
[Student]:
a
and the Four Empowerments
know
what vidyÏdhara
means.
Is it
realisation?
[Rinpoche]:
awareness, who
Well
and
holds.’
profound
your
one
which
‘rigpa,’
the meaning
of
‘the
is
one very
is therefore a you could feasibly designate a name. Generally though, it is for a good and realised being. At
VidyÏdhara
dog with such
[Student]:
has
term. I guess
most often reserved
any rate,
means
vidyÏ
dhara
it is just
a
Ithought
of the stanzas
form of address, after all.
there
were
four lineages, but in
there is mention of ‘three
lineages:’
In the
space
in front, in the midst of rainbow
light, Is
the root
guru,
Thötrengsal,
oceans
by
Surrounded
of the three
of vidyÏdharas
lineages,…
[Rinpoche]:
are
three
Within
main
the
Nyingma
lineages:
the vidyÏdhara
TathÏgata,
the
tradition,
there
mind lineage – the
sign lineage, and the oral
lineage.
[Student]: During the visualisation, [Student]:
can
when Iam tired I
only pretend that Ivisualise. [Rinpoche]:
That’s
fine. it is present, there’s
[Student]: Sometimes [Student]:
kind of
But if I try too hard, it doesn’t work.
visualisation.
Just relax and don’t try too hard. That’s
[Rinpoche]:
one
a
of the methods of meditation,
you
need not tune
too much.
[Student]:
At
the
end
of
pray
remain
in
a
to
naturalness, become
our
[Rinpoche]:
are we ordinary
still
the
guru yoga, when we non-fabricated
non-dual,
Vajrayoginī
or
have
we
selves?
You remain
as
Vajrayoginī
for
as
long
as
possible. When
[Student]:
I visualise
Vajrayoginī
to Guru Rinpoche,
my
to
Ioften feel myself returning
more
as
myself
when I am supplicating
and later
normal form.
you
pray
as
[Rinpoche]: [Rinpoc he]:
It’s
Vajrayoginī.
You just have to get used to it. The fact
that
you
does
not
have
imagined
like
It’s
a
looking
at
towards
the mountain
as
a stop to
visualising
mountain.
if
yourself,
put
immediately
formations.
powerful
You
that
because
enough. You have to walk, and
just
you
karmic
Vajrayoginī
you
know
Vajrayoginī,
all the
have
to
is
go
it is not
seeing
have to get closer
and closer and closer.
[Student]: I have [Student]:
“Words
my
of
is considered
read
in Patrül Rinpoche’s
Perfect
anything
looked down it is taught and millions millions
the
that masturbation
to be a kind of sexual misconduct
wonder why? [Rinpoche]: àrÏvakayÏna
Teacher”
on.
say that? to sex is kind
Did he
related
From the vajrayÏna
that within each
semen
and I
In the of
point of view,
there
are
millions
of ÐÏkinÓs. It would be like killing
of ÐÏkinÓs. [Student]: What about for
women?
[Rinpoche]:
The
same
the climax instead of
difference
between
you have sex your ÐÏkinÓs?
with
thing applies. For
semen.
women,
[Student]: What’s
masturbation
someone
else
it is
the
and sex? When
are you
still using
Yes, if you are not doing it properly. an anuyoga teaching now. [Student]: But would be very beneficial if you could tell us,
[Rinpoche]: You need
surely it
Rinpoche?
[Rinpoche]: yourself
Right. Well, for
as a
practitioner,
more
up
what
now
visualise
[Student]: For [Student]:
Vajrayoginī.
can we
read to study
of the theory side?
123
a a
ngöndro
little bit
Abisheka
[Rinpoche]:
and the Four Empowerments
There
is
the
which is actually
Teacher,”
instructions,
and
mahÏyÏna
then
“Words
more you
of
a set
like
can or
LaÚkÏvatÏra-sâtra,
my
Perfect
pith
of
read
the
ShÏntideva’s
BodhicharyÏvatÏra.
What’s
the
intelligence
that
visualises
visualisation,
is it consciousness?
[Student]:
have attachment [Rinpoche]:
your
to and do
Yes, it is
or
watcher
we
ego.
and
the
watches
the
we
Is it something
impute it? Is it ego?
It is consciousness.
It is
mind.
[Student]:
Is it the
sum
and aggregates
of perceptions
coming together? [Rinpoche]:
Yes, for
understand
it. That
you
aim to journey
peak,
you
now,
that’s
way we can same way, if to a mountain’s
the only
is the path. In the from the plains
have to walk along the path, and while the
path is important,
we
mountain. It’s like that.
also know
the path is not the
dismantling
the Ïlaya?
[Rinpoche]
: According
practice
leads
to
to the Nyingma
dismantling
the
What
is the fourth empowerment.
again,
very
the blessings
mind,
visualise
taken
that round
Longchen the
Nyingtik,
there really
no
unity.
letter
[Student]:
bit? Can
the Ïlaya,
and
HÎÆ
maybe
Rinpoche,
one to the
different
from
you
are
remember
at all. If that is what
on doing that. say something
more
just emptiness?
No, it is mind. That’s
we
comes
of
to
is
according
Tersar Ngöndro, please
you
speech,
practice
many
Though
contradiction
about Ïlaya? Is Ïlaya [Rinpoche]:
that
body,
which is slightly
have been doing, just keep Could
The
light. That’s
Tersar.
is
of the guru’s
the
from
doing the Dudjom
you
in
of blue
Dudjom
[Student]:
all
[Student]: [Student]:
you say
Can
is to destroy
The theory
to receive
further
tradition,
Ïlaya.
quickly?
[Rinpoche]:
and
have to do with
Does the ngöndro practice
[Student]:
it.
is it possible
do the Dudjom
Tersar
to mix it
a
little
Ngöndro with
for example, the maÚÐala offering from the Longchen
Nyingtik
Ngöndro? [Rinpoche] [Rinpoche]: : Yes.
guru yoga, it says guru dissolves into light and then melts into us. But the way you taught us is a little different … [Rinpoche]: Yes, a condensed text is always like that. Since this is an important part of the practice, Iwas just trying to elaborate, by basing it on the long [Student]: On the last line in the [Student]:
that the
version.
Is Like Fencing
Samaya
Rinpoche,
[Student]:
we
recite
you
Could
say
perhaps
samaya
Vajrasattva
is
mention
little
bit
about
something
With
samayas,
general
others,
a
talk
the
there
regarding
when
samaya. samaya and of
whatever
the
is for this practice.
[Rinpoche]:
there
during
text,
the
are
three:
and
everything,
this
practice,
and
that’s
not
trying
harming
to
including
have the
you
about others,
pure guru.
some
have
it. Basically, trying
vision These
to help towards
are
the
samayas you have received. Now samaya a bit like the fencing. When you are following a path, and going from here to that mountain, the samaya is there so that you will not sidetrack, and will not fall. When you practice the vajrayÏna, you are practicing all three vehicles, the three
is
itself
àrÏvakayÏna,
greatness
mahÏyÏna,
of
the theory,
the
on not
That’s
vajrayÏna.
the
But you have to know some extent. For instance, in
vajrayÏna.
at least
to
their system
the àrÏvakayÏna, based
and
harming
of
is
fencing
others. In
mainly
application,
this
fencing
124 Abisheka
us not to
prompts Then
and the Four Empowerments
greater
attitude,
people,
there
explained
therefore
something,
if
to not
this
not
kill, and
in the mahÏyÏna,
act
because is also that
a greater if
were to
steal would
to lie
or to
of the view,
by
steal.
or
fencing.
your
benefit
be breaking
stealing
hundreds the
this It is
of
samaya.
So the mahÏyÏna
Now
in
the
more
is much
the
vajrayÏna,
motivation is
fencing
oriented.
even more
entire basis is not getting caught
sophisticated – it’s by impure vision. To
keep
difficult.
and
is not
“she
samaya. samaya
will
so
You
look
then
at
look
girl
and
any
kind
the fourteen
see
think,
breaking
what
of
dualistic
root
vows
is
the
known
as
at all. If
one is relating to the body. are in essence the five buddha
the
Since
you you your
families,
the
root
doing
One
is like
mend. the
Likewise,
when
you
really
on yourself as a worthless, useless so, you are also breaking a samaya.
down
vow
vows.
This
form.
should
a
clay
understand
pot,
is because If
once
that broken
the emphasis
you are a
monk
the
to
one
not treat the body nicely, would also be breaking of
a
supposed
vajrayÏna,
that
aggregates
think,
breaking
you not
mind of
is
“She
girl and
already
so
is
perfectly
at another
you are
beautiful,”
are
a
of vajra body. Essentially,
to have read
you
If
beautiful”
samayas
VajrayÏna
look
being,
in
prÏtimokßa
it is difficult
to
lies mostly
on
from
the
àrÏvaka
and have not offered
tradition, ahead
and
sleep
mean
would
is how
it
tradition.
is
17
the
for
out of desire,
just
for this entire
renew your
to
be unable
a woman,
with
that
your vow, to go
back
you
lifetime
vow.
monk’s
At least, that
MâlasarvÏstivÏdins,
However
in
the
would
in
their
and
vajrayÏna
the
vow is often referred to as a golden you may be breaking one or more vows repeatedly, with care and with constant maintenance, each time you restore your vows, you can make this ‘broken’ golden pot more and more the
mahÏyÏna,
pot. Although
It
beautiful.
samaya,
might
at
but
solutions various
higher
restoration.
samaya,
For
instance,
are
methods.
solutions. the
It’s
because
higher
time,
There always
samayas.
resolving
you can one
maintain
are are
there There
of
solutions
to
tough
applied.
methods
It is purely
break
be
be
these these and
restore
always
mantra.
by doing the Vajrasattva
that there easier
same
the
can
that
well
has
as
are greater
this higher
well
as
view
higher
dangers but
and
more
like that. Thus, it is easier In the
mahÏyÏna
for
to
example,
meat
eating
you
is not
not
should
being
more
allowed, have
or
vegetarian
but
this
in
the
dualistic
a
mind
so
non-vegetarian,
view oriented. As
vajrayÏna
it’s
you
practitioner,
mahÏyÏna
of
much
should not eat meat at all. Now, the second
the
we are
Here
of the fourteen
says you
vajrayÏna
speaking
the prÏtimokßa
about
root
to obey
have
the
not
to
eat
meat,
your
aggregates.
lunch
is almost
Now
the
Always think
For like
question emphasize
that
more vow
which
vajrayÏna
we are
in the
is which the
less
directly
of
not
harming
view.
people
Many
are
eat meat and drink wine. No permission this, not at all. The vajrayÏna
not have That But
is
any
actually,
it
is
as a
solely
after
people
allowed
to
is given for
says you should meat and no meat.
only
between
preferences
misinterpreted
eating
your aggregates starve. one do we emphasize?
greater
vajrayÏna,
told
or not
instance,
making
In
told the monks not
tradition, Buddha
the
of
Buddha.
Buddha.
Shakyamuni
to eat after lunch. Then, in the mahÏyÏna,
contradicts
vows
free
because
reign the
to eat
meat.
vajrayÏna
is
much have
more
we are
drink
wine,
to be politically
wisdom
Many
preferences.
by saying,
meat,
or
view
oriented,
Tibetans
have
so you
can’t
abused
eat
practitioners,
and
women, or even men,
have
let’s
that
vajrayÏna
correct.
[Student]: What about choice?
[Rinpoche]:
There
should
be
no
choice,
and
no
to
eat
preference. [Student]:
How
do
we
ever
get
anything
without choosing? [Rinpoche]:
Just take whatever
125
comes.
Abisheka
a
That’s
[Student]:
you
and the Four Empowerments
to
have
[Rinpoche]:
go to
bit
the
impractical.
shop
[Rinpoche]:
buy something.
point
sense.
are There is no such thing as never breaking samaya, or never
Well,
with
samaya. a
reaching
of
all
that
of
breaking the rules and then following [Student]:
all,
That’s okay.
[Student]: That does not make
breaking
and
After
So
you
make
you
the path.
a prayer as you are
buying
meat? Is it that sort of thing?
see, it is a bit like this. It is as very narrow. You are bumping against the sides of the fence all the time, even though you are being as careful as possible. That is what the fences are for. Once you no longer break any samayas that means you are already there. [Student]: So you are constantly breaking samayas all [Rinpoche]:
though
No. You
the fence
is
the time? [Rinpoche]:
what
we
Yeah,
and
constantly
call practicing the dharma.
restoring.
That
is
[Student]:]:]: How do [Student [Rinpoche]:
In
we
restore?
case, you
this
do
the
Vajrasattva
mantra. How
[Student]:
about
about the channels?
clean
food
and
shock highest
tantric
other
practice
practices, of mantra,
recitation
of
the
whether
might
vajrayÏna,
it
breathing,
samaya.
all of this is breaking Each
how
How does that fit in? [Rinpoche]:
a good question, and to hear this you, at least, if you are quite fresh.
That’s
any
eating
be
In
the
to
do
visualisation,
prÏÚa, bindu,
It is amazing,
nÏÐÓ,
isn’t
it?
every path is breaking samaya, simply you should not be on the path. If you are to the other shore, once you reach there, the
and
because going
boat should be abandoned. It
[Student]:
confused
[Rinpoche]: “One’s
view
sky, whereas
fine
as
seems
about
like it could
where
No,
this
should
one’s
is
be
what
as
actions
very easy to get
be
you are on
the path? Rinpoche
said,
high, deep, and vast
as the or as
Guru
should
be
as
subtle
refined flour.”
[Student]:
Could
really understand.
you
explain that
a
bit more? Idon’t
[Rinpoche]:
much
as
to
Try
obey
possible, rules,
mahÏyÏna
understand
and
for
not
something
really
I was telling
then,
the
you.
beginners,
All
to obey
best
try
at
vow.
vajrayÏna
especially
prÏtimokßa rules
your
try
and
the
the
the
the
to
least Right
vajrayÏna
as
now, vow is
you can practice. That’s what you can do right now is try not
to harm others, and try to help others. We have not yet reached
the highest
level,
but when
it
comes to
that it is quite different.
Vajra Hell:
[Student]:
a
Symbolic
Rinpoche
we get in we are going to
Term for Impure Vision
could
you do
talk
about
we get
how do
and how
if
practice
the vajrayÏna,
hell
a
vajra
hell,
out? After all,
it’s
a
kind
of risk, isn’t it?
[Rinpoche]:
lowest in
is
Vajra
of the lowest
somewhat
initiation motivation
from
is
kind
symbolic
term
of impure vision.
for
the
Getting
easy. You only need receive an a master with the deepest, worst
and impure
vision.
Creating
disharmony
among your
vajra brothers
big
misdemeanour.
you
think
shamanist
see,
or say
or easy.
Getting
out
are
Then, there
the vajrayÏna
thing
it is quite
and sisters is also another
the mantra
is
quite
things
has
no
like,
if
result. So
a you
Though
to
maÚÐala
difficult.
is fake, is
some consolation. At least, I am not saying you will never get out. After all, even the vajra hell is a compounded phenomena; it is impermanent. It’s not as though there is no method for getting out. It’s just that you are caught in the momentum and have no time to hear
it
is
difficult
should
be
of
practice that
126 Abisheka
method.
and the Four Empowerments
So it’s something
like shooting
into the sky. There is this continuum exhaust
some
that time
energy. and allow
that has happened,
you
So
you
have
everything will
come
an arrow up
where
to
it has
remain
to exhaust.
back, of
to for
Once
course.
Vajra is too
comes
hell
about
when
strong. It has got nothing
existing
hell
or
anything
like
impure
to do with
vision
a
truly
that. It is simply this
very strong
impure
not trusting
others, and all of that. It is suffering
vision.
It is not trusting
oneself,
all
the time. [Student]:
that
I read
beings
in
something, which
vajra
That really confused [Rinpoche]:
I do
hell
are
seemed
beyond
say
to
compassion.
me.
not
know
in what
context
said, but that is going too far. Even those vajra hell, also have the buddha nature.
127
it
was
beings
in
Practice in Daily Life
N
N
D
PRACTICE RACTICE DOES OES NOT OT NECESSARILY ECESSARILY
MM EAN M MEAN
SITTING ITTING
we
gain,
A A A
approach
the dharma.
these preliminary
almost teachings
we
lamas
so
much
is almost
a
details
The
of visualizations,
is
fact
channels,
as
is
kind
when
all
experience
to repeat
that
students
just
basically,
This exotic teachings
of the
details
of
attractive
so
chakras
hearing
about
almost
these
forth.
and
of visualisation
– then, it’s
that
is decidedly
colourful
the
there
element
prÏÚa, nÏÐÓ, and
hear
meditation
though
the
and
the
a
trip.
aspects
is
or blissful. Yet I implore, request, you, as all the lamas of the past have not to pay less attention to these preliminary
of exciting
and plead with done:
we
those
of
tend
so
because
painful,
sidetrack.
are none
There
the traditional
hear these preliminary
find in the main profound
absent.
It
The
listen. To
is not much of
with
practise
thoughts again and
again,
not
do
will start
you to
of reminding
thoughts. Especially
will drive
our
for beginners
the dharma.
been
in the
this is what
minds towards the dharma.
I see this fault of
on
us,
like
Quite
dharma
a
our
minds not being entirely
few of
for
a
us, like
long
myself, have
time,
and
yet
our
are still very rigid. We easily become happy some very mundane stupid reason. Likewise when we are faced with the most trivial, ridiculous of circumstances, many of us, somehow end up feeling hurt. That is not a good sign! It means the dharma is going in one ear and out the other. It’s just not hitting us in the way that it should. Really, it has minds
for
to
hit
here,
(Rinpoche
thumps
his
remember
is
heart)
and
penetrate!
Another necessarily You
should
never
be
because
years
thing
have to
not able
go away
get to
to
somewhere
discouraged practice
I am not able to
you
the
or
“I
will
properly
for three to six
…” It has got nothing to do with this!
How to Let the Dharma Penetrate
not
to practice.
think,
dharma
go to a cave
do
are people who have lived in Kathmandu for thirty years and are still the same! I’ve seen it with my own eyes. They’re as rigid as ever, if not more so. In fact, some of these people have become even more rigid. Not only is there all the ordinary garbage, now they are also in mundane human disguise, wearing what I call the camouflage of a dharma-practitioner. Once others begin to see through this camouflage, these so called dharmaThere
practitioners
find it unbearable,
and they
really
lose
it. Now
you.
I
Really,
nothing spending
to
am not
saying
do
more
with
sitting.
with simple
everyday
things.
with people,
as you
enemies
–
I doubt
enemies,
but
happens Like
with
that
It
Atisha
a
lot
or
to do
As
or can’t deal annoy you – you Dipankara,
mantras
to
with,
to
more has got
has
you walk and talk your friends, or your we have any obvious people whom you can’t
sit next
those
encourage
to
just
of dharma-practice
chanting
hours
get along
this
the focal point
he –
with
easily,
should with
a
whoever
be with them! lot
of effort
–
an
brought had
no
to Tibet
along
and that
other task apart from annoying
the whole In
purpose this
day-to-day for
guy
Indian
instance
according changes.
to You
of bringing him.
day
lives
era,
and
that
we
when
our
him. That
or
our
our
is
is
our
if
mind
is
not
mood
so
invoking
up you
bringing
regret,
all
all kinds these
of
things
past
you
going
suddenly
fickle.
ridiculous
we are
worldly,
to watch, like
have
something
liking,
know,
it
really
we are okay, the next minute reason, such as a breeze from
minute
man was
for
One
some
the north,
emotions. After have
done
or
mean
does not Necessarily
Practice
Sitting
you even cry. It is all and if you continue crying and brooding to yourself, but then you usually like to exhibit that to someone else. You’re longing for attention, and because of this, you bother others. This person, your friend or relative, whoever it is that you call, gets bothered. His or her moods also go up or down. What’s the point? Especially as a bodhisattva, if you want to suffer, suffer alone! Why drag another person into this? Particularly, if you are a tonglen practitioner, you are supposed to bring in other people’s suffering, not seek someone to share the then brood right
if
suffering
for days, perhaps
nobody
is
with.
So
practitioners
like
dharma
really
dharma
become
around,
especially
myself,
penetrate. something
Do
dharma
we let the ever let the an excuse on.
time
not
you can
What It Means to Say: Dharma
older
for
it is due
pin
Bearing Fruit
As Kongtrul Rinpoche
says
here:
Damchö taru chinpar jingyi lob. Grant
your
blessings
so
that Icompletely
the holy dharma. Kyoshey Grant
your
blessings
so
accomplish
tingney kyewar jingyi lob.
that Igive birth to deep
sadness. Longmey Grant
are
lona tungwar
your
blessings
so
jingyi lob. that
curtailed. Chiwa nyingney
Grant
your
certainty
blessings
so
my
worthless
schemes
drenpar jingyi lob.
that Itake to heart the
of death. Lleyla yichey kyewar jingyi lob.
your blessings so that conviction in karma arises in me. Lamla barchey meypar jingyi lob. Grant your blessings so that the path is free from obstacles. Drubla tsöndrü nüpar jingyi lob. Grant your blessings so that Iam able to exert Grant
myself in practice. Kyenngen lamdu longwar
jingyi
lob. Grant
your
blessings
circumstances rangtsuk Grant
are
so
that unfortunate
brought to the path. Nyenpo
tubpar jingyi lob.
your
blessings
so
that Icontinually
apply
my
mögü kyewar jingyi lob. so that genuine devotion
antidotes. Chömin Grant
in
your
blessings
arises
me.
Neyluk rangzhai jalwar jingyi lob. Grant
your
blessings
so
that Iglimpse the natural
state. Rang-rig nying-ü Grant
my
your
seypar jingyi lob. so that insight
blessings
is awakened
Grant
your blessings so sangye drubpar your blessings so
that Iuproot confusion.
Tsechik
jingyi lob.
Grant
that Iattain buddhahood
one
lifetime.
I
am
extracting
Kongtrul
“Calling
the
“Calling
on at
piercing!
dharma
Lodrö
Thaye’s
Actually,
which
belonging long
this
is
you really should every morning,
like
is like
one stanza a constant that. Not so
but the pith instructions
each
day.
digging
to
length another
When doing it least
It’s
The dharma
verses
from the
Guru.”
the Guru,”
wonderful.
dwell
in
18
Jamgön
so
in
heart. Trülnang zhitsa chöpar jingyi lob.
do. It’s I try to
very
It’s
of the
faults.
much, the theoretical
are
particularly
this
way.
Theoretical
emptiness,’
dharmas
‘everything
are:
‘everything
is
is interdependent’
130 Practice
does not Necessarily
mean
Sitting
comes to the says, if you feel that a certain instruction is digging, scraping or fishing out some of the worst things inside of you, this is a good sign. It means this pith instruction is and
pith
all of that
business.
instructions,
as
But
Patrül
when
it
Rinpoche
working.
Nowadays, and New
it is hard Age.
To
you go
along
to these
are
to tell whether
they
to these
New
listen
even with some you feel good. It
of
the Buddhist
Age
teachings,
or masters or
Buddhist
masters,
it makes
of your you have. If that’s what you want, you might as well go and have a good massage. It’s at least more tangible. Alternatively, you could accomplish the same end, just listening to a piece of good music,
ego,
and confirms
validates the manifestation certain
feelings
that
something
like
instance.
Beethoven’s
These
you
make
you
Teacher,”
the
last
read
depression,
us
more of
not be
knowledge
of it,
as
said:
should I
“Our
certain
was
penetrate
bear fruit.”
a
really
my Perfect you, the more you
a
book
In
Without
the
dharma. I
a
Teacher” that
book
rattles
things
and
of
you.
It
this
is
any case, not ever letting
all this
you would be oblivious to it. aware it is a stain. If you have no how can you even begin to have
surface,
the faults
it is
bad.
You would
motivation
Perfect
important.
are
defilement
dharma
up.
should
of
to understand
my
disconcerting
quite
depressions
And
hand,
“Words
it depresses
because almost
something
the
other
the
beginning
call the “Words
tells
you
cheer
the
for
Symphony,
feel bad.
As
are at
things
on
Pith-instructions
Fifth
cleaning
of
really saying,
our
practice
we
minds. of
it?
this
So
the
should
digging
out in the
bring things
try
to
As Kongtrul dharma
of
open.
have
the
Rinpoche
should
really
This has nothing to do with good dreams,
sensation
after
sitting
for
a
long
time,
or
even some sort or enhancement not
necessarily
What
fruit
things
begin to put less
that had previously
we
is what
In “Your
call ‘bearing
past,
the
clairvoyance
feeling,
outcomes are we are looking for. meant was: as we practise, emphasis into some of the been such a big deal, that
intuition.
of the
Kongtrul Rinpoche
once we
These
that
the fruit.’
after
a
receiving
compliment,
you
hair looks good! The color is nice,”
become
easily
moved.
you,
intoxicates second “It’s
ecstatic
of
half
you
not good,” dharma
make
any
to millions
his hand
dreams
are a
strongly, sometimes
on
good
the top of
when
whether
or a
– as
because
a
things
has appeared
know
don’t
during
bad
your
practitioner
to
in
even a
if
dream,
head and blessed
sign.
has
not
fruit. This is
you
these
Patrül
the
doing
after
begin
dreams,
to
of
else has said:
depressed. If
of good
could
sort
it
then,
that is the bearing
difference
the Buddha himself
you! We
And
day,
someone
practice, these
far preferrable
placed
after
feel
a
half
it?
doesn’t
of the day
some
For
so-called I
say
Rinpoche
a
good
this
good
very
said dream
– it
can
actually
be
reached
he
practice
further
somewhere,”
because and
a
calls
First of all, it blocks
manifestation.’
urge to
what
‘devil’s
the practitioner’s
they
think, “I
secondly,
it
have
develops
pride. So
as
Patrül Rinpoche
said, if last
night
you you,
was having dinner with as you would the saliva you spit on the ground.” You shouldn’t even look twice at it. When we spit, do we check to see how it has landed or how much is there? Likewise, your dream should never, ever be mentioned, nor even written down in your notebook. In fact, you should even feel a little bit wary of it! Otherwise, when you notice that your compassion towards sentient beings is growing a little, or that devotion dreamt that the Buddha
“Treat
such dreams,
towards
the
you might a different That’s
path
and
the
is
increasing,
more relaxed. So whenever occurs, then that’s a good sign!
just become situation
teacher
the fruit!
131
mean
does not Necessarily
Practice
Sitting
’
A
‘
D
Dharma harma Attitudes: ‘a a Race Against gainst Time ’ and ’
‘the the Genuine Heart of Sadness ’
Kongtrul kyewar
Rinpoche
jingyi lob." "A
what
Chögyam
quite
a
good
is really happen
genuine
Trungpa
term.
having
calls
"Kyoshey
heart
a
of sadness"
heart
say you are good
tingney
it, and I think
This ‘genuine
important. Let’s
to be
says:
also
dream.
of
this
is
sadness’
dreaming You
is
and
actually
you are going through. At the same time, you know that you are going to wake up, because it is a dream. Deep down, somewhere in your mind, you know that sooner or later you are going to wake up. That is what we call the ‘genuine heart of sadness.’ Sooner or later, our relationships, our health, or whatever other circumstances we happen to face – all this is going to change! We are going through this situation now, but it is not going to last. No enjoy
whatever
dream
it
is
that
matter what, change is inevitable.
not
While bell ringing
necessarily
somewhere
– this is the ‘genuine always
This
someone time.
so
is
your
in heart
have the attitude
time.”
obvious,
head is always
of sadness.’
“You
constant
that
so much as though a race against
don’t
important.
there
You should
have
It
is
were chasing you: it is like one should not leave aside dharma as: “I will do it some other time.” Never part
And
practice
this
from
especially
practice
the
tomorrow.”
day
after
my own this
doesn’t
happen.
Now
that
with
with really accepting
week,”
you
never
things:
know
no means
way
of, “I will
– tomorrow
–
eventuates!
Like when
more
attitude,
of
By
often
dharma
This
we say, than
not,
practice
the is
“I will it just
has
less
and more to do your pride and ego – and that you can do at any time, so right away. It could be that you
sitting going
July
It
experience.
practice
kind
practice.
think in the
next
dharma
also
time’
comes to
it
you ever start to
should
to do
against
‘race
when
and
chanting,
against
you should begin are on a beach looking
at
the
sunset,
and nothing
is
wrong.
terribly
alarm-bell
ringing
there
Suddenly
in
your
head,
saying
is
this
“ting,
ting,
or something like that. At that very moment, you can always think: “I’m looking at this sunset. I’d better take a good look, because Imight never see another. This might be the last sunset in my life.” Who knows, “in the next life I might become an insect,” a being that has no knowledge of sunset or sunrise, let ting,
ting,
practice
the
alone
the
capacity
to
will have
a
totally
dharma”
comprehend
the
interpretation
different
idea.
You
a
of what
sunset is. Show Our Lack of Understanding nderstanding
U
Complaints
of Cause, Condition and Effect
In the next drenpar
stanza
jingyi
lob." Death,
death: constantly that
needs
and
again.
trust,
belief
Kongtrul
and
dying,
getting closer
to be brought Next
says:
to
that
devotion
"Chiwa
the continuity
and closer
to mind
we must towards
nyingney
again
of
to death – and
again
have
a strong
cause,
condition
and
effect.
This
is something
from time to time; otherwise of
our
ways!
mind. You
complain
guru, to
a
How should
do
we
listen
that it
goes
forget?
to
lot! We complain
needs
your
In
prompting
out
completely
many
different
complaints
to the Buddha,
–
we
to the
to wives, and to friends. If you your own complaints and contemplate them, you will realize that most stem from a lack of understanding on cause, condition and effect. It is a bit like this: you are driving towards a cliff, the road is really bad and you have been warned that it is dangerous. Going ahead with this course is fatal and you know this. What is more, despite having been told not to drink, you go ahead and drink anyhow. Not being careful, as you are driving towards this cliff and speeding very fast, you fall – and still you complain. That’s how we are. Listen to your own complaints! If you think back, you always find that the cause and conditions have been systematically organized by you alone! For years you have learned, practiced, listen
to
husbands,
132
Practice
causes
so occurs, you
Sitting
and conditions
carefully,
but when the unpleasant
result
complain.
This
it
usually
understanding.
how
Further
cause,
understand
and
lack
the
this
of
failure
is the
effect
to
lack
gem, the Buddha, dharma and the we call preliminary thoughts.
what
- Dharma
Is No Therapy
-
Dharma
are
You
illustrative
condition,
of trust in the triple
saÛgha. These
is.
Stirs Stir s
p
p
is
the
U
and gathered
mean
does not Necessarily
Your
Life
weekend
night,
yet
would
subject,
spend
talking teaching
about
with
usually
in
but
the
morning
whatever preliminary
forty-five
preliminary
row,
with
to His Holiness
the afternoon
these
at least the
In
in
another,
began
months
listened
Rinpoche.
one
always
we
breaks,
Khyentse teach
seven
daily, for
Sometimes
he
would
another the
and
subject,
thoughts.
minutes
to
thoughts.
lasted five to ten minutes,
no
Dilgo
an
The
at it He
hour main
or at
the
longest,
half
to
the
hear
an
dharma
through
is
just
that.
practicing
a
you:
your
life. It is meant If
complain?
upside that of
steps’,
that’s If
of
New ‘Men
again
properly.
again.
purpose you think,
should
will be
This
is
able
why
to the
is to really stir
to actually
you
what
the the
dharma is dharma
dharma Age Are
it
not is
turning
G
: Going oing
:
Craziness
up
life upside for,
your
working.
why life
With
another
one
Chopra’
‘ 12
just
‘Deepak
Mars,
from
asked
not
becomes
methods,
your
turn
have
Women
Venus.’ Dharma should really disturb
The he Ultimate
and
little, the
you
the effect of the dharma
down,
kind these
Never
important
therapy. In fact it is just the opposite.
Itell
down.
is quite
you a
dharma
down
life
is not
dharma
the
it
thoughts
it will unsettle
your
settle
Indeed,
preliminary
Even though of
hour.
Are
from
you.
Beyond All
Conceptions
you really want to practice the dharma that means you aim to achieve enlightenment. Striving to If
or to be a good person is not your main objective. Of course, it is not as though you intend to be unhappy or become a bad person. As a rule, in wanting to fit into society, you try to be polite, and gentle. You have etiquette, and you are respectful. Many people think, “As a dharma practitioner… ” and when we look at another who may seem to be doing things a little inhumanely, we think: “How can he be a dharma practitioner! He is so arrogant!” Yet it is very difficult to judge another, be happy,
because in
for the genuine
not
is
masters walk
Tilopa, partially
room
this
allow
homeless,
we are
their
practitioner,
some
If
or
str eet
beggars
almost
is supposedly
NÏropa,
hair
live
a
tail
has fish
still
Buddhist,
–
like
a
been
protruding quivering. how
can
were to we them as
even. Imagine
naked
never
great
think
regard
intruders
fitting
the
of
I don’t
with something
His
its
or
completely
covered lucky.
with
now,
right
them entry! We would
and there is this mouth,
dharma aim.
of the past, like Tilopa
into
would
really
he
perhaps
g-string,
if
shampooed, from
his
Alive!
“He
do
such
a
thing?”
We
this
very
theistic,
mind. Of
good
vajrayÏna
have
Our attitude is very course, àrÏvaka judgement is but we are talking about the We are talking about going beyond
judgemental àrÏvaka-like.
already
to
tend
here.
all kinds of conceptions. Milarepa, the worst this
habit
of
most
going
was
annoying
around
considered of
naked,
guys. and
one
of
He had
when
his
a piece of cloth – intending that he would make some clothing – instead of making a proper shirt or pants, he sewed a cloth to fit his penis like a sock. He made these socks to fit his hands and feet and to fit his penis! He wasted a piece of cloth! And, he wasn’t even doing that deliberately. From an ordinary point of view, we would regard such a person either as completely childish or as sister
gave
for instance,
looking,
him
beyond human.
133
Practice
We
have
should
pray
should
does not Necessarily
really
have
mean
Sitting
this aspiration.
We
one day we reach a stage where we courage to become just like these people. Right now, we can only afford to be that
enough
eccentric slightly
nonconformist.
A
little
bit
of
craziness
is
a kind of character building activity. But are very scared of going beyond that! We would be outcast and all that. So we should pray that someday, we really become crazy. Not in the sense of becoming something like a lunatic from one of these asylums. The craziness we are referring to means going beyond the “eight worldly dharmas”: truly not caring whether you are being praised or okay. It’s
we
criticised
is
the
ultimate
craziness.
From
the
worldly point of view, whenever you are you are supposed to be happy; when you are criticised, you are expected to be unhappy. However, the sublime beings are not moved – that’s why we think they are crazy. This is what you have mundane, praised,
to aim for.
now, because it will If you tried doing this now, it would not only fail to help your practice it would also upset others. So continue in a way that any decent human being would want you to behave. But at the same time, let this alarm continuously sound in your head: “All of this is useless.” Don’t
do
on
backfire
this
right
you! Just
aspire.
Always Remember Rememb er the t he Three Wholesomeness’s
ay
because
to th
attention
p
Lastly,
that
will
make
e
three
the
wholesomeness’s
practice.
seasoned
dharma
practitioners,
remember
that
order
in
worthwhile
and
As I said
earlier,
In
or
we
I
we
should
to
make
these
three
say
down
do,
try
or
and
something
gradually,
to turn
that
or
least
we
should
action
crucial.
does
not
reciting like that.
eventually
into
beneficial. If not for the sake of sentient
very moment, at
it
be
always
an are
practice,
sitting
doing meditation
everything
least,
when
mean
necessarily
mantras
beneficial,
may
We but
at
something
beings at this
have
aspirations:
we
“whatever
some
may
do,
beings, at
sentient
time in the future.”
you
So in whatever
motivation
helping
of
point
first
it benefit
sentient
of the three
do it with the
beings.
wholesomeness’s
This
is
or
what
the is
supreme methods. When it we need to be almost ambitious in generating the proper motivation. It is not enough to merely settle for simple kindness or a also
known
comes
good
as
do, always
the
three
to dharma practice,
attitude.
We should
try to have the bodhicitta
mind. Even candle,
try
motivation His
if it is
and of
only
to
Dudjom is quite
all
do
Rinpoche
easy.
it
sentient
It’s
a
small
with
actually all
remember
is
crucial
As said:
a matter
comes down to our attitude. that on many occasions, we
these
the
beings.
It all
problem
don’t
act of offering
remember
practice
motivation.”
minor
enlightening
Holiness
“Dharma
a
instructions.
On
of
The just
top
we always end up trying to adopt more complicated, which is totally unnecessary. So when you are offering a candle, or
of
that,
something
you are perhaps offering a bouquet of flowers to your teacher, at that very moment, you should try to if
seal it with the motivation
Thus, motivation
then
you
of bodhicitta,
be permeated
of bodhicitta.
begin
everything and that
with
motivation
with the attitude
of
the
should
non-duality.
can be a little difficult in the we may not be able to constantly meditate on emptiness, but at least, we should have the notion, “This is just my perception.” Even with the most simple of acts, be it lighting a candle or doing three prostrations, you should have the understanding, “Although I am accumulating merit, and doing something good – it is my mind that is doing this.” And as I advised right from the start, you need to get used to this idea. Try to know that whatever you are offering, or doing, whether it is dharma practice or a simple good deed, all this is something your mind is interpreting. There is no truly existing holy act. It’s just your mind. This is something beginning.
In
that
fact,
134
Practice
This defilements.
having
done
mean
does not Necessarily
really For
one,
releases it releases
something.
you you
Should
from
Sitting
countless
from the pride of
this
person
whom
you are offering a bouquet of flowers, sort of squash or discard them without a second glance, you don’t care so much. If however, we are lacking in this attitude of non-duality, we will remain attached to the object we are meant to be giving away. We still like to hear of how this person is going to use or not use it. Things like this should indicate to us, there is a strong clinging towards our every act. At the end, you conclude whatever you do with a dedication. Dedicate this merit to all sentient beings. So that’s the three supreme methods. It’s really important. If you can remember these three in all your actions, and in your day-to-day life, very soon you will become a great dharma practitioner. It won’t take long, just a month or two. Abandoning,
Transforming
and Knowing
to
Now
conclude,
important that
are
points
of
based
on
and
transforming
you some some the dharma, the three
I
will
Jamgön the
abandoning,
of
is not
This
advice
these points will also
only
giving
on how to practice very clearly define
the àrÏvakayÏna,
yÏnas:
very
three
Kongtrul Lodrö Thaye
slogans
knowing. practical
share
and the
mahÏyÏna
vajrayÏna.
Let’s
say
there
three
principle
Firstly,
in taking
we
abandon
it,
suppressing, Basically,
you in
not
the the
are the
the
wild, untamed
àrÏvaka
way
of
With
of
the this
dealing
with
so
do
the
by it.
emotion.
method
is
to
we are are we likes, in a
approach,
it, and
to manifest
way.
there
situation.
discouraging
rid
to
aggression.
the
You
and
abandoning
and harmful
or
with
emotion.
getting
emotion
who happens
instructions,
deal
mahÏyÏna,
the emotion.
necessarily
allowing
ways to
dismantling,
Secondly,
transform
person
of desire
to Jamgön Kongtrul’s
According
are
is this
some sort
be going through
as
nor it
There is this act of
actually
means It is a
Thirdly,
transforming.
in the vajrayÏna,
essence
is to simply
know the
method
is perfected
at
anything,
that
not
least
or
abandoning
in
of the emotion.
by not
the
really
sense
the
transforming
of
emotion,
or the mahÏyÏna way. In we are simply not fabricating
the àrÏvakayÏna mantrayÏna,
and in the state of the unfabricated
to simply recognise. That’s
the
doing either
as
in
the secret anything,
we
situation,
how the vajrayÏna
aim
would
deal with it.
The ÌrÏvakayÏna Impermanence
Within
or
the
àrÏvakayÏna, whenever
aggression
you
emotion discourage
then
bring.
It
aggression,
arises,
regardless
to
happen
mind
analyse is
upon
desire,
be
of
having,
and abandon it. To apply
summon to and
Method: Meditation and Ugl Ugliness iness
the futility the
results
a matter
ignorance
and
of
so
whatever
you
try
this method,
aspect
of samsaric
these knowing forth,
passion
are
emotions that
to
you life
will
passion,
only going to
result
in pain.
not
definately
in the
are
end.
To
going
Thus,
over to these to bring us any
give
by giving
bringing in this renunciation In effect,
real
is
pleasure
to revulsion,
we
mind.
of the passion
and aggression
gives us pain right from the very even as the emotion first begins, already it’s bringing us pain and suffering. At other times, certain emotions arise and although they may not seem painful at first, eventually we are going to bear the fruit of suffering. Emotions such as desire might well bring us bliss or satisfaction, but that experience is only going to breed more hope and fear. In the end, suffering is what you finally end up that
we go
much
rise
emotions
through
start. Quite
often,
with. So
They
what
would
applying
would
such methods
and ugliness
a
abandon
meditation.
àrÏvaka
these
as
practitioner emotions
impermanence
As
135
do?
through meditation
does not Necessarily
Practice
you you
consider
someone
growing
you were, you
it
and
had
them, step by step
person.
Mentally,
every
each and
desire
beautiful,
as
of that. If,
at
a
experience
mean
see
this
object
the reality
to be looking
happened
desire
you would begin to you go through and
particle
an
towards
look and
developed
Sitting
towards
analyze break
this
down
of their existence, from his
or
pus, mucus, right down to their soon learn that there is not a out there that escapes such analysis. carefully analysing in this way, you
her hair, skin, blood,
intestines. single
You
entity
Moreover, will
no
something ugliness
a
path
by
longer
will
feel
inherently meditation.
free
of risk
that
this
precious. Not only because
particular This
substance
is what
is it helpful, it’s
dealing
we
is call
it is also with
raw
truths. Usually an infatuation with a particular person is anchored in a thought, ‘I really like her’ or ‘I really like him.’ It’s a very vague idea. This is how it was in the story of Utpala, who was a
very famous nun was so beautiful
that
Utpala,
an
which
is
to her beauty,
Owing
was so
she
him,
do
“Why
man
said: “I love
think,
in
“Which
part
most?”
He
to think
had
Utpala
eyes
“Your
then said, “Well,
out her of
of
this
eyes she
and
gave
actually
me
revulsion
an
that
arhat,
attitude. It’s The
a
he
Utpala
it
her
asked And
while
the
that’s
responded
you
that
easy,”
became
the
finally
attractive.”
and
she
was
blind. As
took
because
she offered
these.
“Take
so by
like
before
most
them to him. It
renounced
realised
very
a
for
eyes to him, she said: these are what you like the two dead, staring eyes in his
who
follow
all the time?”
Utpala is
are
her
the
flower.
infatuated. I’m just
you.”
madly
would
finally
I’m
after
one man
this
me,
She
beautiful
he
until
chase
asking,
answering,
that
time.
named
was
there
with
Buddha’s
was
she
went,
you
the
exquisitely
to her
attached
everywhere
this
during
After
all,
most.” Yet, with these hand,
and
he felt
later
being. So that
is
so
also
a
much
became
prÏtimokßa
riskless.
àrÏvaka
teachings
are
in
many
ways
more
much
appropriate
mantrayÏna
or
risk.
àrÏvakayÏna
The
the vajrayÏna,
and
straightforward
day-to-day that
truths. is
life
It
is
travelling
experienced misery
been
living
fact,
his
sheltered fairly
world.
driver,
“What
age
and
SiddhÏrtha too?”
Your
And
Up
had
deals the
every
and
nor
until
a
in made
emotion
saw
death, old
certain
when
his
is
first
his
be
being
So
saw
chariot
driver
sort
death,
old
chariot
also
he
he
In
“This
is
innocently,
then asked, “Is this going to Chana
that
the had
the chariot
Quite
sickness.”
asked
he
palace.
world.
age
had he
he known point,
beautiful
of the
And
answered,
it
is
went
before
had
sickness, he
is this?”
Majesty,
with reality
Buddha
that
inexperienced, and
accordingly
simple,
also
time. Never
the ugliness
and
age
old
of
his palace
father
naive
be full of
change
Shakyamuni
in seclusion
death,
can
the facts.
such things, and
from
secret
the
only
it
can and
for the first
the
of
honest,
when
outside
and sickness
not
Nothing
are
like
than
which
is
impermanent
These
painful.
us
for
going
driver
to
Prince
come to me, said, “Yes,
come to
you.”
a àrÏvaka teaching. It is true, whether we or not, death is something that is going to happen to all of us. The àrÏvaka teachings are so profound. In this way of practice, through completely discouraging the cause and conditions of the emotions, there is a dismantling of the emotions. This like
is
it
The MahÏyÏna: MahÏyÏna
Aspiration
ever gone and said: “The àrÏvakas are wrong. Men and women are actually beautiful. Shit is actually not dirty,” and nor has there been any claim such as, “there are those who may not be able to die.” The mahÏyÏna Of
course, no
: :the
completely
accepts
But in addition with
the
mahÏyÏna
master
mahÏyÏna
what
has
is said in the àrÏvakayÏna.
to the prÏtimokßa method of dealing
emotions,
there
is
to transform. How
136
an emphasis are the emotions
in
the
Practice
transformed?
and
does not Necessarily
mean
It
this
is
aspiration:
come to me. Through
others
“May May
the
and
generating all
sentient
all beings
practice
be
giving
of
bringing
are
emotions
by
bad
transformed.
all,
let
motivation
beings free
jealousy
of jealousy.”
good
to
things
thus
Sitting
things
an
It is
to the
oneself,
incredible
method. First
having how
us
is
bad.
to think: “I don’t
through
consider
we
Buddhists
aggression
reaction going
of
become
a
So
the
have
it
our
is
want this.”
or
certain jealousy
that
fact
surely
heard
immediate
When
we are
aggression,
due
to our being in love with this self, as an egoist, as someone who has an ego, we don’t want to have that badness, right? We think in the way of: “I don’t want to have jealousy or aggression.” Yet to the mahÏyÏna,
according view,
be
a
for
us to
have
such
kind of weakness.
wanting
owing to
an
If there
attitude
this
is thought
is this desire
the bad and only wanting
greater to
of not
the good, there is
still this
stain
ego
the
of
– there’s
we
to the self. Instead, in the mahÏyÏna “This
is
bad.
beings
It
also
aggression,
come to
the when
against
ego.
the
no
against
no
there
ego
way.
sentient
May
that?
the
beings
smaller
be
it
were no
transformation.
method
desire. going
and
and
will
be
if
‘you’
it?
of
a
of
the
So
the
smaller,
the until
By
emotions?
mirage.
as
is
as a
like asking,
It’s
have
then
unreal
a just
passion? What
that
this,
has happened,
have become
you didn’t and no ‘I,’
go
no
applying
remaining
to
and
continually smaller
is
going
is totally
to live. Once that
become with
being,
to boast: “I have
and much like
would
do
By
what
It’s
to be holy. Ego
wanting
this
So
view,
of
doing
ego
wanting
emotions
what would
you
say:
would all
of all sentient
point
are
It is
place
will the
scarecrow, “How
we
ego.
that
has
then,
relative
jealousy.”
becomes
what
a
such
and pride
but
to be the best, the sublime
beyond. It is
ego ego
terrible,
clinging
me.”
From
Ihave
is
in
suffer
jealousy
happening
wants
really
a
still
the
you?
If
imagine would
great
an
On
that
the
and
emotion
will
within
themselves
can
these
is
true
that
The
bodhisattva
the
are
also this
the
not
be
any
emotions
understands
with this knowledge,
existing emotions emptiness.
of
Without
emotions
case,
in
say
to
an
since
permanently
characteristic
there could
since
something quality
of
transformation, would
these
bodhisattvas
be
very are
real.
facts.
able to
the emotions.
The VajrayÏna: V ajrayÏna:
Not ot Fabricating, Fabricat ing, Just Watching
N
transform
In the vajrayÏna,
course,
it
this
be transformed.
emptiness,
Armed
or
knows
phenomenon,
Likewise,
truly
itself,
hold
Essentially, that
a
bodhisattva
compounded
exhaust.
not
is
a
level,
are a
emotions
thus
entity
ultimate
both
the
we
find this incredible
àrÏvakayÏna
and
the
method.
Of
mahÏyÏna
are also accepted, but on the top of that a vajrayÏna person do? Nothing. When the emotion comes, just watch that. I think this is where many people get misled. When the emotion comes, methods
what does
you
do not fabricate.
very
Now
what
does that mean?
To
terms: you stop doing things. mean to say, if you happen to be walking down the street you immediately come to a halt. If an emotion suddenly appears, when the vajrayÏna says ‘do not fabricate’ that does not mean you stop walking, plonk yourself down somewhere on a bench, sit cross legged and then watch. It is put it in
simple
But that does not
nothing to do with that.
course, on average
Of
comes
most
let
go.
we
then follow
We
follow the
a of
most
along,
ordinarily,
of
follow
the
anger.
us
people
“Where
does
also
an
emotion
watch.
we the emotion. Desire comes desire. Anger comes and we don’t
It might
really watch,
happen
137
Yet just and then
that after receiving
some of us develop this yet as we do so, we watch it comes from?” or “why was it
little bit of teaching watching,
whenever
habit with,
Practice
there?”
to search
But
mean
does not Necessarily
Sitting
source can
for the emotion’s
mislead you, because you are fabricating. you ask: “Why was I angry?” of course, there are a hundred thousand reasons in answer to that and you are always right. The reasons you pinpoint will tend to confirm your belief and you will say to yourself: “I have a right to get angry. I was in the right.” You know how it is, “I should get angry otherwise these people are going to step all over me.” Due to the fact that you are fabricating so much, none of the methods will be able to work actually When
with
nor
this the
àrÏvakayÏna’s
You You
just
emotions
course, but what
–
they
not
situation – mahÏyÏna’s
watch
the
more
disappear.
not
simply and
disappear
is
vajrayÏna
wisdom,
nor even
the
abandoning.
should
for
the
transformation
the right
moment
you
watch,
the
there
and
then.
Of
beginners
the
important,
the moment
Even
if
anything.
fabricate
it
reappear, you watch for a split
emotions
is
only
second,
very
that
an arising awareness is also
disappearance
of wisdom.
the
the
of
emotion
To recognize
third
slogan,
it
this is
is
naked
that
of
knowing. Knowing
not stay. It’s
some sort decided just
emotion
no root, there
having does
the
come
to
as
or
satanic
and
park
understand
these
evil
itself
desires
being
within
use anger, you the result
this
word.
now, we
have
So the moment
you
has
you.
It’s
no
is not choice
have
this
– not the cause of the anger, or anger – you just watch the emotion. you will find there is nothing that to and say, ‘this is anger.’ That
watch
of the
you watch, you can point As
understanding
is the wisdom.
All ll Three Points Together
A
Practicing
are
that
not like that. Even the word ‘disappear’
but to
that
there. The emotion
though
really the right term, but for
Now
to
is nothing
not
of hideous
is
according
to Jamgön
must try to practice
all three
Kongtrul
at the
Rinpoche
same
time.
we We
practice
the
methods,
vajrayÏna,
down
some sort
this possible?
not
good.
suffering,
and
and
It
moment
you
is
this
is
Once
should
suddenly
then apply
is
my own you have
be
abandoning, How
to
no
is
in getting
perception,”
this
the
more
to
lead point
and
so
understanding,
the àrÏvakayÏna.
realising
you
experience
to know: “Aggression
going
there
practicing of
àrÏvakayÏna
simultaneously.
have
only
anyhow,
and
you
knowing
First
angry, after all on and so on. you are already brief
For example,
street,
the
of aggression,
transforming
is
one go.
all in
walking
and
mahÏyÏna
futility
In that of
the
you have practiced the first yÏna. Second, you think: “May all sentient beings anger come to me. May all beings be free of anger.” In this way, you are practising the mahÏyÏna. And third, you watch and as you just watch, you are then practicing
emotion,
the vajrayÏna.
of Jamg
önn Kongtrul
ö
Further Pith Instructions Rinpoche
some
After
experimention and
transforming
beginner,
you may
emotion.
You
jealousy,
depression
you
happen
piece
find that
or
this
whatever
there
coming
is
from
you are a having
desire,
this
anger,
emotion
it is that
as an
additional
to be going through. So
instruction
abandoning, if
you keep on
to have
continue
advice,
of
with
knowing, especially
this
particular
Jamgön
pith
Kongtrul
is one of the most say it is passion that is the problem. In this method, you visualize yourself as a deity with a consort and you perform the act of unity with the consort. Of course, there is an Rinpoche incredible
ordinary the
that
I
methods.
sort of passion that will arise. And then, at
center
of
on a
arises,
think that
the
lotus
guru,
you visualize your guru and moon disk, and as the passion your passion, your being a deity,
the
seated
and
think
Let’s
all
heart,
become
inseparable,
and
then
just
138 Practice
does not Necessarily
mean
Sitting
watch. You watch
that
again. As Kongtrul
over
inseparability
Rinpoche
said, “If
and
over
that does not
heal the passion, then nothing will.”
can as ChakrasaÙvara. If it is aggression you are experiencing, visualize yourself as a deity, such as Vajrakīlaya. So you know, you can be creative with this. For different emotions, you can actually visualize a different deity, although that’s not crucial. In fact, in the ultimate sense any deity’s For
passion
visualise
since
fine,
combat
as
all
the
for
aggression, visualise
passion,
Yamantaka
aggression,
maybe
Avalokiteshvara.
or
But
deity
have
anyway.
visualise
VajrakumÏra;
you
problems,
a
deities
all the emotions
though,
passion
related
yourself
such
the
ability
Generally
speaking
ChakrasaÙvara;
and for ignorance
or Mañjushrī. you can particularly
Or
when
desire, it is good to visualize
for
you can
perhaps
also
to
for
visualize it
a
comes to deity with
consort. So
these
are
the
three
incredible
pith
instructions Thaye,
coming
was
who
Vinci
we
Kongtrul
Rinpoche’s
three
began
with
the
– da
three
with Jamgön
pith instructions
abandoning,
of
greatest
the
have concluded
methods
slogans
of
Lodrö
him the Leonardo
So
supreme three
called
Kongtrul
and
Tibet.
of
one
truly
Trungpa has
Chögyam
Jamgön
from
and
the and
transforming
knowing.
: Did you say
that the passion and the
:
]
[Student [S tudent
you,
ChakrasaÙvara and the
inseparable.
You
: Yes, the guru become
[Rinpoche]
:
become inseparable?
see,
guru
passion,
in reality the passion is
ChakrasaÙvara. [Student]: Who is that?
[Rinpoche]: Rinpoche]: ChakrasaÙvara is
[Student]: Couldn’t
you
a
visualize
[Rinpoche]:
Well, usually
encouraged,
so
a
deity
Guru Rinpoche?
a consort a consort is
deity with
Guru Rinpoche
with
is
also
fine. [Student]: Guru Rinpoche
[Rinpoche]:
That’s
Jamgön Kongtrul
with Yeshe Tsogyal?
also fine, but I’m quoting
Lodrö Thaye
so
from
I’m trying to be
loyal to his words. And ChakrasaÙvara is such
a
beautiful deity. [Student]: What does ChakrasaÙvara
look like?
appearance,
similar to
[Rinpoche]:
In
KÏlachakra,
but actually, ChakrasaÙvara is
the most beautiful
appears
in
a
husband,
of
posture embracing
case,
In this
or sort
one
deities. Dark blue in color, he
standing
Vajrayoginī.
somewhat
like
of
Vajrayoginī
is the
the boyfriend.
Even
the
name ChakrasaÙvara is beautiful. In Tibetan we say ‘khorlo demchok,’ which means the wheel of bliss. This is a practice done by many passion-oriented beings. You see, in the pure aspect, the passion is AmitÏbha, or ChakrasaÙvara. [Student]:
aggression
one
Rinpoche,
and can’t
one
when
find anything,
an gone, or can
watches
is it
just not find it?
[Rinpoche]:
It’s
what Milarepa
gone
for
said, between
that
moment,
and
that’s
the past and future mind
there’s always buddhahood. [Student]: [Student]:
After
an
aggression
is
gone,
if
one
continues
in
searching
trying
for something
to
only
[Rinpoche]:
Yes.
That’s
now
how
you
there
that’s is
something dzogchen
[Student]:
passion, ourself
something,
find
a
have
a
is
this
fabrication? good
to
question.
hear
Right
it, otherwise
no communication. So basically, this is you have to expand on and that’s what teachings are for. Could
you please say or ignorance
aggression
as a
deity?
139
again, when
arises
we
visualise
Practice
[Rinpoche]: inside
your
does not Necessarily
You visualize heart is the
emotion, the
guru
yourself
guru.
mean
as a
Sitting
deity, and
You think that the
and yourself
become inseparable,
and then watch that.
[Student]: [Stu dent]: We do all three methods
come up, but it seems go down so quickly that
when the
come
emotions
the emotions
up,
there isn’t time to do
and
all three. [Rinpoche]:
emotions
that
you
Well,
are so many have a chance.
there
will always
It
doesn’t matter. [Student]: Student]: I don’t Student]:
all three at the
understand
same
time. In
how it works doing
my
head they’re kind
of separate.
You are just not used to it at the so you have to think in a sequential way. you get used to it, you no longer have to do
[Rinpoche]:
moment Once
that. Why worry?
Karmic Connection
to
a
Particular
Practice
[Student]:
It
something
of
an Is
yidam. there
is
often
a
karmic
What
another
written
that
relationship
does
karmic
relationship
you must have with a guru or
connection
possible,
mean?
other than
a
karmic one? [Rinpoche]:
big
question.
nature these
No.
has five
appear as
Though
To
five
explain
immediate
manifestations
passion,
that’s
this
quite
briefly,
When
recognised,
jealousy,
a
buddha
manifestations.
are not
aggression,
actually
pride,
they and
Let’s say you’re more of an angry, or an person. That would mean you also tend to create karma more linked to aggression. Now let us imagine that in one of your lifetimes, somehow you got inspired and moved by the dharma. That has created a certain amount of merit. Due to that merit and as a result of your defilement, this aggression, you would be more suitable for a practice such as VajrakumÏra. So as you can see, it is kind of a complicated procedure. [Student]: But how can Irecognize this? [Rinpoche]: Usually, we tend to think, first you ignorance.
aggressive
should
recognise
and
as you go – and you
however, recognise
then
along
with
[Rinpoche]:
a
case
practice
you
to practice.
every one
of
us
a
have
special
certain practice?
Yes, and this
will always
this
In
your
with
continue
[Student]: Do each and [Student]:
connection
practise.
you
throw
have
to what
back
is there.
For
practicing
a vajra as Akßobhya but somehow you ended the padma family, and are perhaps a deity like AmitÏbha. So you go ahead
with
practice
instance, deity
up
let’s
such with
this
in
[Student]:
connected
to
then, through
the
you’re
and
it will lead
of AmitÏbha,
happened
say
you
connection that
many we
So
you to
blessing
Akßobhya. This has
instances. don’t
have
to search for the right
kind of karmic connection? [Rinpoche]:
said
that,
doing
and
continue already
You
it
should
doesn’t
then
search.
to practise,
a way to
definitively.
still
search.
mean you stop and
You
just
practise,
begin searching.
But
what
go
having
you are
ahead
and
which in itself is
That will lead
you,
Dream Yoga
so on my practice during to become aware of dreaming Ido not want to lose time
[Student]:
trying trying
to work
dreaming. and not
I’ve
once
[Rinpoche]:
Guru
been doing
has it When
Rinpoche
Concentrate
yoga. By
your
Ihave
been
sleep.
I am
when
I’m
this for two months
now
ever happened. What can Ido? you sleep you should visualize in the center of your heart. mind
there.
doing that it will take
140
That
is the
sleeping
Practice
care
of
your
does not Necessarily
mean
Sitting
problem. Then, in the morning, Guru
Rinpoche rises and sits there. In the long version of the Longchen Nyingtik it
says:
From the blooming lotus of faith in the center of
guru, our only protector, us in this degenerate age In which we are tormented by intense karma, Remain on top of our heads… hearts, Kind
our
please arise.
To protect
kleshas and 20
verse says, you are inviting from the of letting that guru dwell in your heart as you sleep, it’s so beautiful. It is again, such a symbolic teaching. It tells you that the outer guru is actually your mind; this is your buddha nature. The next day as we awaken, since we are such dualistic practitioners, we still think of the guru as being outside ourselves. The vajrayÏna lets you think that. As the
heart. This
Okay,
your
he’s
heart.
idea
outside, So
but
you say,
where?
‘please
He’s come’
dwelling
in
and
he
then
comes out,
you pray
and
again.
Group Practice should inspire Individual
Practice
to
I tried
[Student]:
practice
many times am in retreat
but failed. For
[Rinpoche]:
Of
a guess like
in
way
Nyingtik
away
a
not
so
This
retreat.
if
is dharma
it
is
during
But
or
we
the
a
like
went
out
like that. It
kindergarten,
are not
I
I think it
completely
then all the students You
did it
because
go.
just timed
I
Longchen
days
I went
like
go’
I deliberately
eight
was
practising
practice
something
I must
in Australia,
Actually,
practice.
are
have
the practice would
is present
the lama. You Group
was
to Canada; it
good
if the teacher
I
month
seven,
how
difference.
of Australia
is
one
about
see
to
some, to
for
and to think, ‘Oh,
When
for
Ngöndro
for
wanted makes
course,
it works.
this
it
it is better to practice
bell ringing,
a schedule seems even when I with a schedule.
without
me
where behave.
practising
for
for yourself.
this
is
important.
But
group
practice
practice,
meet
isn’t
like
unlike
to
inspire
can
often
we expect
not possible
just
in the
practice
West, quite
or
football
a
individual
seem to
people
a
to
all the time.
lot.
It
weekend
is
not
picnic.
ngöndro they call it.
So if
ngöndro
is
for
weekend
Weekend
How
It
nowadays,
together
meant
also
it?
this?
Although
meet
is
you
have
in retreat
day. Otherwise, sÏdhana,
and
as a
and
if
numbers
and
form,
do
practice,
the
it
in
you
you should do the three or four sessions a the daily way, as a daily time,
want,
accumulate.
you You
can count can do
the
the
you complete the required amount of accumulations, you then go on to the practice that follows. Or if you feel like it, you can do something like 20 thousand prostrations, and then start to focus on the Vajrasattva. After doing perhaps 20 thousand of the Vajrasattva, you then go back to doing the prostrations. Or alternatively, if you want to you can do all the foundations together, whatever you choose to do. I prostrations
first,
and
when
would that mind
suggest
period and
that
you
meditate
of dissolution.
your
mind,
After
remain
more, merging there
as
always
in
the guru’s much
as
possible.
N
Iss Not ot
I
Communicating
[Student]: Sometimes [Student]:
of Buddhism
a
Life and Death Matter M M M atter
Italk about the basic principles
to people following
some
other spiritual
path and when Iget in touch with them, it’s difficult
to communicate.
141
[Rinpoche]:
you
Well,
should
matter. Sometimes
in talking with
Sitting
keep in mind
a life so many
and death people in
parts of the world, it’s difficult
different
communicate. Personally,
my
really
with them is not
that communicating
so many
mean
does not Necessarily
Practice
head and remind
to
to ring this bell in
that it’s not the end of
myself
you have to give it a rest, but that doesn’t mean you should stop communicating. You just keep on with it, but don’t the world. After
a
I have
while,
be rigid. I think
a
quite almost I’m
when
how
regularly
in
it
thinking
comes with have
“When
you see
prostrations,
and
bum,” and
have
taught
dharma
of writing
a
comparing
younger
learned
this
Rinpoche,
you there
can’t is
so
centres.
Actually,
book about the
ones,
Westerners
seems to occur
to be rigid. It the
to
the
students
your
Tibetans
lot about
almost
students
the
the
certain
it. Like
older
dharma
older
dharma
rigid
mind.
you
have
to
show
the
right
side
of
that
kind
of
much
of
do
three
you are so attached to doing that, and secondly, even though it’s incomplete, there is this pride of knowing a little of this broken culture. You then pass this on to the new student so that the poor newcomer just ends up getting paranoid. It’s like, “What to do next?” I have seen the older behavior.
students and
Firstly,
do
this
sometimes,
people
to
kind it
some
lose
thing,
of
quite
causes
actually of their
frequently,
young
inspiration
fresh
towards
Buddhism.
The Two Obscurations
[Student]: I’d [Student]:
selflessness of the
can
How
Well, this
to
corresponding distinguish
between
àrÏvakayÏna
and
not
interested
the in
and
a very
is
the
two
mahÏyÏna.
abandoning
phenomena, because
this
obstructs
does
about
the
selflessness
with life?
big question.
obscurations
enlightenment.
What
the
these be integrated
two
the
more
understand
phenomena
of
person.
[Rinpoche]:
to
like
21
we
vehicles:
The the
the
are
àrÏvakas
self
not obstruct
our
It is
that
us
of from
enlightenment
is
this
to the self – clinging
clinging
to this notion of
‘I.’
we say
When existence
a
of personal
subjective
substantial this cling
is
this
self, but what
at is the five aggregates.
looking of
there
‘I’
‘I’
to
this
an
actually
no
actual,
In other
words,
there’s
imputation.
imputed
you are
You infer the idea
to be ‘I.’
object found
is entirely
yet,
and
‘I’
in the
belief
Nonetheless,
self,
and
this
also
attached
is
the
we root
of saÙsÏra.
we are
But
[Student]:
to
what
we
believe. [Rinpoche]: clinging
the
Yes.
enlightenment,
final
saÙsÏra. You
bodhisattva,
interests
words, is
no
upon destroying that you have not reached you do escape from go to saÙsÏra. Yet for the
an
longer
to the greater
due
sufficient. First What
But
to the self, although
of
all, it
attitude,
is not
nirvÏÚa they
them is omniscience,
understanding
this
which
of non-duality,
is not seek.
in other
complete
non-duality. For
important
the
bodhisattva,
to also
get
rid
it
of
is
the
considered
obscuration
very that
causes they
meditate
and
conviction
over
and
completely
any for a
longer But
to
be
including of
to
attachment
phenomena.
upon.
meditate
at the self and
look
This
give
that this self is not existent.
over
again,
deconstruct
and
therefore
bodhisattva
mahÏyÏna
deconstructed. the
they
path,
They
are
enlightenment.
142
able
and
is
to
no
saÙsÏra.
everything
deconstructed,
to the do this
there
no
deconstruct
until each is
what
rise
They
the self. Finally,
selfishness
phenomena
until
is
practitioners
PrÏtimokßa
needs nirvÏÚa,
every aspect even
a
Cat and Our ur Insecurity O
L
I
Ego Is s Like ike
you
[Student]: Can [Student]:
and
it’s
mean
a
talk
connection
with
little
about
pride.
Sitting
Is s the Tail
I
does not Necessarily
Practice
vulnerability
Mostly
I do
not
or how one can transform this. ego is like a cat. It is the main culprit. Ego’s insecurity is like a swift and agile tail. As I was saying, ego is this notion that arises when you look at the five aggregates. When you’re looking at the body and your being, there is this recognize
the pride
[Rinpoche]:
thing
Well,
called
real” is
‘I.’
ego.
It’s
be disregarded
knows
gives
rise
thinking:
totally
because
that has caused
ego
This
this
to
all
our
‘I’
is
“that is
baseless,
this
ego
tremendous
can’t
is also the
problems. actually
but
something
What
is
baseless,
insecurity.
really
very thing more, our and
Ego
that
knows
ego tries to prove its existence, and that’s what we call insecurity. As part of this process, we try to make friends and try to have enemies so as to prove that
it
does
not exist.
So
day
and
night,
that
ego
exists. Basically
certain
t-shirt,
crying,
or
or a
small
confirm that
This the
is
quite
least
These two
But
are
Ignorance
pride
pride,
are
that
and
as
done, real
is
this pride, and how
once
yourself
with
feeling
The
something of sweet,
and jealousy
comparing
this
aggression,
at
can
losers.
really destructive.
You’re
equivalent,
in different
forms:
things
reference.
set yourself
all
manifesting
is kind
It
for
is
is also
gets
it
So there is always
miserable
guru
big
to try and
and ignorance.
one,
major
manifest?
comparing
a
a to
hair-dye,
effort
comes
five main
passion,
aggression.
ego
of
pride,
a
useless.
an
it actually
jealousy,
with
haircut,
and having
all of this, is
are
is quite
from wearing
exists.
though
There
passion, which
guru, ego
certain
dharma,
insecurity
time,
forms.
a
having
practising
everything
there
not being
of
begin
use
too
much.
to them.
who
much
When
to
be
When
is considered
to feel egotistical,
wanting
does it
too
someone great, you equal
against another
you
we
better
feel
you your
and
have
than
this
person. Then someone who pride so that
you’re
when is
lower
you
that
mean
Ihave
[Rinpoche]:
this
if
not
is
no
happening.
Strictly
a
an
friend
is
this
basic
of
confirmation and
then
doesn’t
insecurity,
when
want
things
happen,
pride,
of
ego
others. the
all the
boosts
the
then
of
it’s
trying
vulnerability. always it
So
wants
invites
get
friends
space to
happen,
but
even
speaking,
expression
from
on
I’m somebody!”
“Ah,
these
does
there
this
down
mind. It’s like that.
none of no pride?
it
If
means
you,
than
feel,
There is this competitive [Student]: But [Student]:
looking
too
does
course, always
to
have
Because
a
little in,
friends
ego
close,
be occupied.
There
is
always this vulnerability.
’
Chandrakirti ’ss Seven Chariots
[Student]: Could [Student]:
always
ego
Method
you say more about and angry ways
acting in jealous
how
ego
because
is
the
feels non-existent?
[Rinpoche]:
understanding
For
that,
will become
as
you
deeper
study,
and
deeper
your since
it is
one
of the main subjects
of Buddhism. If
you
you will see he is uses a very famous analytical method, called the seven chariots method. Traditionally, there is this example of a chariot, although for us, a ‘car’ might be more appropriate, since a chariot is not something we use nowadays. So when we think ‘car,’ we are looking at something, and imputing this idea of car, right? But in fact, there is no basis to this characterisation. If you go through the parts one by one, from the steering wheel, engine, seat, to the brakes, you know that not one of these items has any such set of attributes that can be referred to as ‘car.’ Similarly, nor is read the writings
very
of Chandrakirti,
good at explaining
this. He
143
does not Necessarily
Practice
any one we now realise there
entity
of
the
Chandrakirti
is
function
imputing.
We
non-existent. really
object.
your car, a
not
car
in
going
impute
go wrong
imputed
can be said to be ‘car.’ only an idea, of course.
is
This
good
Sitting
that
that it is
Chandrakirti
mean
going
anyway
whatsoever.
against
is
something is not
in itself
we we
when When
car, a
against
have
bad
our
is
What of
totally
bad, but
things
to that
attachment is
my car,
then that
is where
think, this
car,
the
habit
that
so
So
same with you look at them separately, you find nothing that can be referred to as ‘I.’ For instance, if we take a look at form, we know that your nose is not you, and your toe is not you – a toe is a toe. Even right down to our toes, it is possible to dissect this part of our all the samsaric
our
problems
anatomy
into
nail
is
nail,
blood, and flesh is flesh. and
start. It is the
being. We look at the five aggregates.
break
everything
So
down
skin
you
is
skin,
continue
until
If
blood
is
to divide
you no
longer
find anything
way
mahÏyÏna
of
purely
So
self
is
as
‘toe.’
the twofold
basically,
are saying is a habit. Self
and there
refer to
of analysing
phenomena.
masters
you can
that
what
and
not
selflessness
these
attachment
a
truly
a
This is
mahÏyÏna
to self
existing
is
entity
is nothing valid to it.
Various Questions
[Student]:
on
Rinpoche,
closely
with
parents
and
our
Practice in Daily Life
in
families
grandparents,
our
daily
and relatives, when
trying
lives,
living
such
as our
to take such
as path, somehow it can create difficulties. we actually have to relate with them, sometimes as the problem’s coming up, I don’t know whether it’s better to stay a little bit more ordinary things
When
or... This is a good question. Basically, you should never rely on one specific skilful means. When it comes to giving or not giving toys to babies, one should not be limited to one method. If you were to depend on only a single method, it [Rinpoche]:
not
would
be skilful. This
straight, and tomorrow
[Student]: Ithink [Student]:
when
he
tradition
afternoon
you
should
be
morning crooked.
Dzigar
Kongtrul
goes to India he feels and so much convention
Rinpoche
is
that
it’s
us,
told
so
there
much
good
to
leave. [Rinpoche]:
It is
to leave?
good
times it’s not, and for myself
go to
or
India
Bhutan
older
Basically,
dharma
So don’t
you
is, at
same. When I a god and same time Ialso go
to act like
not stick with
One should
it
me.
there because it disciplines
of thing.
times
it is the
I have
to do that, but at the
it’s terrible
At
should
practitioners
have
one never
particular be
this rigid
kind
rigid.
The
tendency.
be rigid. Be flexible.
[Student]:
How
do
you
know
you are
being
To begin with,
never
when
rigid? [Rinpoche]:
imagine
that
[Student]: [S tudent]:
very what you
It is
When
we
difficult.
think is always right.
have
different
samayas
with how
different
can we
[Rinpoche]:
teachers
around
specific practices,
prioritise? Whomever
you
it is that
you are
think
the closest to. [Student]: Who is
you
your
living teacher, the
one
whom
have the most devotion towards? [Rinpoche]:
Holiness
Sakya Trizin. There
are
representative. Trizin’s
complete
And
then there
is His Holiness
sister who Ialso received teachings
Vajrayoginī
several,
Trizin is the most
but Ithink His Holiness Sakya
Sakya
actually
His
the
from.
[Student]: What is her name?
144 Practice
[Rinpoche]:
her
Jetsün
Reverend
Chime,
Chime
has this connotation like
a
or
or
Jetsün
of immortal
else
they
Sitting
also
call
Gushok. ‘Reverend’
and ‘Gushok’
is bit
title.
[Student]:
or
mean
does not Necessarily
three
be shared
If
we
receive
different
among one
masters, another?
instructions
can
these
from
two
instructions
[Rinpoche]:
you are say
Unless
yes.
Some masters
that
case, not a
will
single
even to
should be spoken, not
If you’re
[Student]:
a
in
to give advice to people
All
impermanent, phenomena
all
who
instructions
you
where
are not
have
Buddhist,
give?
inherently
are
things
are
emotions
no
and in
the Buddha.
compounded
have
anyone,
those
of
position
can you
what kind of advice [Rinpoche]: [Rinpoch e]:
word
tell
so,
not to do
instructed
don’t
pain,
all
existing nature and
nirvÏÚa is beyond fabrication.
[Student]: [Student]:
I relate
Somehow
although
not
so
attracted
by
Buddhism.
advice
on
inter-faith
Christian
much to Christianity, I would
belief,
but I also
like
feel
some
to have
how to deal with this.
[Rinpoche]:
speaking,
to
That’s
quite
were
if this
conference
religion
leads
to
speaking
there
is
the quite
a difficult one. Relatively an inter-religious or an I
would
have
same thing, a fundamental
said: but
all
strictly
difference.
First
of
believe
all,
as
a
self,
in
conviction.
The
a
self,
as a
truly
is
no
truly
saved,
a
of
or
that
a
soul
goes to
it
would
You said
generation, five and
They
and
you
up
happening
our
that
in
there
to be
needs
are
Rinpoche the
in
in
a very
input
nice
the
present
is
your
vajrayÏna
somewhat
of
will be the first real
my case,
observing
the
whole
that
if
matter
this honestly.
being
at
sentient
that
for
to
children
but
six, I’m
then
and
Christian,
definitely
Buddhist
this
that
helping
of
comes
it
[Student]:
mixing
major
So there is a little bit a way out. If you are a is no real predicament.
there
as a
When
having
a
believing
heaven.
problem. Ihave to tell
culture,
not
do
quite
meaning
self
be anything,
manifest
confusion.
entity,
or
is
is not
here
practice
can
preference.
children
Buddhists
there, but there is
you
however,
see
in itself
existing
bodhisattva,
you can
a
which
bodhisattva
beings,
can
key aspect
existing
conflict
mahÏyÏna
As
you
thing,
way.
with
a
big
my two mess of
in a Christian same time, they are as well. They’re really raised
though
it
is
actually
[Rinpoche]:
Then? Well
[Student]: [Student]:
it
Paul, has always home,
was
so
he always
convinced
very
is
thought
poetic,
of churches
go
wants to
of this for
a
as
son,
Rinpoche’s
inside each
one. He now
long time, and only
to understand.
is he beginning
my
but
trying to explain
I’m
priests are following Jesus Christ, and are following Buddha. Seriously, I’ve found it’s very difficult to deal with this. [Rinpoche]: Well as a mother or a father it’s your duty to also put your children onto a right path, because you’re supposed to save all sentient beings. At the same time however, they have their own destiny. One day, everyone must choose their own path, and when they do, even if they choose to be a Shiite Muslim, you shouldn’t say so much. You should just pray: whatever it is they choose, may it
to him that Rinpoche’s
benefit sentient
beings.
Paul’s
[Student]: communion’
and
communion’
from
difference
between
really insists
on
cousin
so
has
Paul
you.
just
wants
He
Rinpoches
had
to
doesn’t
his
receive
‘first
this ‘
understand
the
and priests. What if he
having this? If he insists
on
going to
out of confusion, out of not knowing it is
Catholicism
same path, should Ijust let him receive this? [Rinpoche] : Yeah, why not? Depending on the different children, I guess. I think, Buddhism is so young in the West, and that means there are a not the
lot of disadvantages. We
145 Practice
don’t
are are
people children
doesn’t
good
school
the most successful,
because
really
teach
sayings.
It’s secular,
of
love and compassion
and
oriented.
all the Buddhists
[Student]:
What
can you
say.
to the
Even the
Shambhala
it is
so course,
schools created
of
many
a very good school. on Buddhism there are the Buddha’s at the same time, it’s very
school
although
because
although
I must
go
non-Buddhists
directly,
kinds
for kids,
Sitting
to do something. The Shambhala
trying
of
elementary It
a
have
people
mean
does not Necessarily
for
much
There should
be these
kids
difficult
but
it’s
are so
spread out.
teach
them
at this
young
age?
There’s
a
: I think
we
should
to
related
easy
to
God and there is Jesus, it’s
[Rinpoche]
itself,
so
is
Christianity
rather
than
on
those
focus
Buddhism.
With
non-Buddhists
in general. Teaching
practical.
helpful
a
to
message. are
is
like
consequence also
your
of
going
environmental
having
to
pollution.
be
should
not
eat
then that
if it’s
that
as
fast food,
an
indirect
hamburger,
deforestation
there
and
you do there is For a more direct what happens as a
Whatever
a consequence added. consequence, just think about result of your going to a Chinese restaurant always
very
of
Especially
Macdonalds,
your
with
an old, worn out better to say, “Eating that but each time you do so,
kind
choice,
consequences.”
something
is
“You
it’s
It would be much
hamburger
share
this is also
we want to express the idea so good, it is not very
say,
I think
to
that
is not
hamburger
simply
hamburger.”
there
something
If for instance,
that eating
Buddhism
are very every act, there are something we can tell things
This is not only also
children.
very easy.
teaching
consequences. our kids, it
is
teach
and
using
these
disposable
chopsticks.
I think
it is this
that we should put in the kids heads are young, because normally, we seem to talk of ecology or environment as an issue. It’s not really touching us in any direct way. So we should try and make them realize there is always a consequence. For instance, when you are driving what is happening? “Of course, it is making things easier and more convenient but at the same time…” kind
when
They
of thing
they
should
negative
both
Sometimes,
with
selfish
my
if
her
might
positive
the results
of both
act. If she
daughter
brother
a ways
try to explain and give her what
the
and
the
side of things. That’s what Iwas thinking.
[Student]: [Student]:
really
know
listens,
and
is
being
not sharing, I
choice. Itry to explain could
and
be and how
understands
she
but
then
still decides to be horrible and selfish, should Ijust let her choose [Rinpoche]: [Rinpo che]:
each
should Iforce her to do the right thing?
Those
particular
of dealing
teach
or
your
are very
day, there
with them. children
the “One Thousand
One
big
will
questions,
the JÏtaka
a different you can do
be
thing
and
on way
is to
Tales. It is also called
Tales of the Buddha.”
[Student]: elderly
summer
you
Could
person:
or more on
go to shedras? person will be
such
Should
schools
just focus
please
shedras,
give advice
a person or would
for
still
an
go to
it be better to
practice? [Rinpoche]:
they
Should
Why not? Upon being reborn, such better
As Sakya
Pandita
confirmed
that
prepared,
said, “Even
you
so
really
when
will die tomorrow,
why
you have you should
still study today.” [Student]: If should
one
one
hasn’t finished one’s ngöndro,
still study… [Rinpoche]:
Yes, definitely,
study is good.
[Student]: For the visualization [Student]:
kind of deities do
we
visualize?
against pride, what [Rinpoche]:
Vajrasattva. [Student]: And jealousy?
[Rinpoche]:
For jealousy there is Amoghasiddhi
for miserliness,
[Student]: Can
projection?
Ratnasambhava.
one
call visualisation
a
complete
a
not?
and
146 Practice
[Rinpoche]:
does not Necessarily
Yes, of
mean
Sitting
course.
[Student]: And that’s okay?
[Rinpoche]:
That’s the only
[Student]: Is there anything
[Rinpoche]:
There’s
perception,
and
exists,
beyond
basically ordinary is what
more
nothing
real than the
in this world
that
What you see is you have. To borrow a more one could almost say what you see
perceptions.
you get. You know
peeling
call it that –
but in
every now
where metaphorically
a
how you’ve
been talking
back the skin? Well Ithink this
applies to everybody,
hitting
nothing
there’s
all that phrase,
[Student]:
about
way. real coming into it?
my
practice
if
and then Icome to
you can a point,
speaking, it is really like
brick wall. Ican’t
feel like I’m going all the
go any further and then way back to square one
I
any
and that Idon’t understand [Rinpoche]:
That’s good.
you
Do
[Student]:
of it.
think it’s kind of like peeling
back the skin? Is it that
where you’re
you
can’t
go any
You just have to be stubborn
[Rinpoche]:
further than
going and then it changes?
a
little bit
there. [Student]: Be stubborn?
[Rinpoche]:
little
seems that once this casket a similar experience to
It
[Student]:
a
Just pierce that wall.
it
is
taking other for
kinds
or
of drugs. So I was wondering,
a can
this
That’s
a
example,
mushrooms,
is opening
tripping
person
takes
be
something
or
helpful
is
if
like
it
just
misleading? [Rinpoche]:
Rinpoche, all kinds and
so
one of
he concluded things,
someone
it
question.
of the past great
things
forth.
good
trying
After if it is
can
help
who
is
as
such
a
masters,
LSD,
these
really
a
was
cocaine,
various
good practitioner
in enhancing
not
Tulku
the good
Orgyen
offered
heroine,
substances, taking these practice.
If
practitioner
should
take
these
things, it is
an
could then become
to
a
have
Becoming
a
become
tripping
dependant
slave
of the
[Student]: How about if
[Rinpoche]:
I
think
depends.
I mean, with
I
met,
have
not
so true
generation, being
they
and
substance.
It’s
far
better
to
that
all
mind.
you
just do it once?
it can many of seem to
to the dharma
introduction
matter. It
different
you don’t want dependence on a substance. on a substance means you then
on your
have to depend
a
addiction,
nowadays,
help
but
the dharma have
students
had
their
by taking drugs. This is
though.
But
the
for
older
many have come to the dharma out of or out of their experiences with in such circumstances, before you do
hippies
drugs.
So
one-hundred-thousand Rinpoche,
you
to
prostrations
should do at least half
a
Guru
prostration
to
the drug. Our
this In
karma
question,
a past
is
this
life,
rigid puritanical
incredible.
alone
must
say you were family, or in some
let’s
your your great
Even
be
born
in
similar
asking merit.
a very kind
of
to
situation
a
reading
that.
or
book
rise to this
Then
one
day,
something,
feeling, “I would
perhaps
after
you
somehow
to experience
like
give the
a drug.” Now as much as this is the your samsaric life, such a mentality suddenly popping into your head can also be due to your merit. Then you pursued it – you went through effects
start
all
of
of
this
struggle
concepts
of what
the right
thing
up
your
eventually
Perhaps
practice,
and
you
a
proper, little
not
became
anymore.
tell
is
through
what is
pure,
all
you
in the of
bit
so
further,
interested
become
more
meditation.
your
inner
that. Definitely.
147
guru.
these
and what is
to do. Then that experience
mind
manifestation
breaking
of
in
opened
until
you
the
drug
on the can be a
focused
Thus, I can
it
confidently
VIPASHYAN IPASHYAN
À :
À KNOWING NOWING THIS HIS
K
TO
T
A DOORWAY DOORWAY
V
AND
:
SHAMATHA HAMATHA
S
’
U
UNFABRICATED NFABRICATED ’ STATE
s it is stated guru yoga, after
A A A
end of the
the
only
know
order
to
we
introduced. then
the practice
you
remain in this
comprehend
the
is
just
We
the
in
So
understanding
you want to know you have to get and
that about
fabrication.
of
should
vipashyanÏ
I think
of shamatha
what
mean,
non-fabrication.
some
I thought
I
know
about
generate
If
the
be
unfabricated
it through
vipashyanÏ.
doing
It is then
will really know. The
system, lot.
really
anything
non-fabrication
state
don’t
is non-fabricated?
thing
don’t
towards
state. Yet most of the
we
time
What
the
you
four abishekas,
natural unfabricated
means.
text,
in the
receiving
vipashyanÏ
actually
There
based
compliments
are two
kinds
of
on the our practice
quite
mindfulness
that
àrÏvaka
a we
will
on
focus
at
this
body and mindfulness body
includes
the
point: mindfulness
of feeling.
sound
and
Mindfulness
the
taste
along
of the of the
with
anything visual. So
anyhow,
until I ring clear
I want
the bell.
your
throats
started, there
àrÏvakas might
should
do
Scratch
now, be no
ten hours
you to remain sitting your legs, cough, and because once we’ve movement of
this
at all. The
practice. And
course, you’re allowed to swallow. That’s the only way to keep your blood circulation flowing. Apart from this, there should be no other movement, whatever happens! Should you feel as though you’re nose is running, or there is mucus in your nostrils, don’t even attempt to clean it. Even if there is some sort of itch to the throat, still no coughing! If you feel like scratching, or like moving a little, do not give in to that feeling! If some insect is crawling towards you, and getting closer and closer, still nothing, still no reaction. What you are aiming to do is heighten the sensation of your body as much as possible. So please, of
when
you
feel
something,
that. Also, if possible of the If
eyes,
you
no
and
you
should just
there should yawning.
be
look
do
one
of
stop
there
at
no movement
No movement
should
to
happen
accidentally,
you
these and
at all! things
wait
until
next session. So if you start, and then within one minute, you forget your mindfulness, and move even a little bit, don’t attempt to continue and do the meditation over again, otherwise, this will become a bad habit. the
:When are you going to ring :We don’t know! [Student]: When we close the eyes... [Student]: :
]
[Stuttu udent [S dent
the bell?
:
[Rinpoche]
[Rinpoche]:
You had better not close
better not to escape! Closing the [Student]: When [Student]:
you stop
eyes
your eyes.
It is
is escaping.
blinking…
ö
The Eye Eye and and TT ögal gal
[Rinpoche]:
yourself
so you
You
are not
to blink, but right will. As
you get
really
better
to
supposed
now you and
have
no
better,
allow
control,
not only
even move. But for mercury; it moves the most. Just to briefly explain, tögal has so much to do with the eye, and if you understand something of tögal, you’ll then see why the sight is so important. And that’s why I’m asking you not to close your eyes. won’t
now,
you
the
blink,
eye
is
you
akin
won’t
to
and Vipashyana
Shamatha
[Student]: Is it better to breathe through the mouth? [Student]: [Rinpoche]:
It
matter.
doesn’t
with
the
you want. The you start sitting though, that is it. Whether you are sitting in a stretched out position or cross-legged, you must stay with that. It’s the only way. posture,
sitting only
thing
is
you can you can’t
Likewise,
sit however lie
down.
Once
The Four Mindfulness’s Mindfulness ’s ’s
When the
we
breath,
are doing shamatha, by we are using an object to
concentration.
aware feeling,
of
In four
dharma
now, we are
the
awareness
mind.
learning
you’re
vipashyanÏ,
things: and
the most
of
of
Out
focusing
enhance
outer
the
the four,
one,
on our
being body, right
which is
the body. [Student]: Before [Student]:
this, but
now
[Rinpoche]:
I found
it uncomfortable
that I’m comfortable, Each
time
you
feel
to sit like
Ifall asleep. something
that’s
actually really
no are
you’re
good! If
sleepy,
you
should
you usually you fall asleep
at that. As it happens,
look
idea
feeling
how
the body
you
sleeping. So
is when should
watch
this
body,
have and then
a while, even when your eyes move a little bit, you almost feel that your whole body moves. Right now, the only instructions you have for the body mindfulness are to sit straight and not move. Then, when you have a bodily pain or a bodily sensation, you just watch that. you’ll
really
know.
After
[Student]: You don’t [Student]: know, like watching
[Rinpoche]:
doesn’t
urge to
No.
respond
What
thought that [Rinpoche]:
was
Just
a
to
sure
make
feeling
– like
your
that
body
for instance, the
is
mind
Since
it
if
you space out,
jumping
dharma
phenomena,
conscious
happens
I always
really bad…
You’re
mindfulness.
Then
You
scratch.
[Student]:
there
make the body the object? the body all the time...
is
ahead.
and
mindfulness in
case,
this
For
is
we
means
mindfulness.
referring
of the mind. Only when
mind
dharma
actually phenomena
mindfulness
that,
talk
to being of mind
and
all
we
do
mindfulness,
and
that.
of
consciousness
the initiation,
to
need
then
Anyhow,
talk
about
out
spacing
phenomena
mindfulness
are included during guru yoga, so there is no about this. What we have
mindfulness
during
worry so
the
much
been doing is the body mindfulness. Basically,
you
should
forget
about
dharma
for now. It is not something year, nor in all likelihood, the following year. Maybe it is not even necessary at all. Yet on the other hand, body mindfulness and feeling mindfulness, you should really do a little
and mind that
you
mindfulness
will do this
bit of these. So
in doing will
with the
almost
When
this body
force
there
first
chapter
is pain, it
just
when
shamatha?
it’s
uncomfortable
vipashyanÏ,
watching,
it
your shamatha. go. Even when
develop doesn’t
you try to think of something won’t go, so you just watch That’s all you can do. [Student]: Does one have to [Student]: Or
of just
mindfulness
you to
the
of
else, still it returns. and
just
is
watch
watch
it
and
the
alright
It
watch.
body?
to
use
It is better to just apply
[Rinpoche]:
watch
that. This is much faster.
shamatha? If
step than [Student]:
shamatha
you
you
you are
do that
the pain, and to
Why
go
taking it
and do the
one
further
need to.
But
what
is
the
and vipashyanÏ?
150
difference
between
and Vipashyana
Shamatha
Triggers
VipashyanÏ
an
Understanding
of Emptiness
[Rinpoche]:
vipashyanÏ
In doing emptiness, with
There
a
has
big
but
Shamatha
non-distraction,
difference!
the
we are
shamatha
to
trying
we are not
but with shamatha
[Student]: Doesn’t [Student]:
you
view,
vipashyanÏ
emptiness.
generating
a
is
is
only
doesn’t.
understand concerned
concerned
that’s the whole
The
with
purpose.
the view automatically
arise when
that’s
you
sit?
[Rinpoche]:
that
and
Well,
then
understanding
after of
the whole
a
while
emptiness.
It
idea,
that is
triggers the
view
watch
an that
the difference, otherwise you can almost query, what is the difference between shamatha and guru yoga? In the shamatha, they don’t teach you the view, and it is the view of egolessness that makes a difference. Shamatha doesn’t care about your body. Here we care, because the body is one makes
of
the aggregates.
cause
of attachment
to the self, and
With
shamatha,
we concentrate
all
that is constantly
are the so on and so on. on is this mind
body, the aggregates
The
You don’t want the mind
distracted.
to do that, and this is what shamatha is for. Having
said
achievement. shamatha
that
you,
I tell
properly,
achieve certain
this
the
if
is
a person truly does guy can actually might make you think
results
that
is complete
enlightenment.
yang
– perfection.
This
will is
their
from
also
reason
person
body.
a
be clairvoyance, destruction
They
the
like
call it
even
will
have
shyin light
to that there
In addition
bit
of
being, shamatha
an
quite
shamatha
there
issuing
already
omniscience.
as
emotions,
There
well. The
calms the mind totally.
[Student]: But they still have karma?
[Rinpoche]:
Yes,
about
karma.
much
karma
as person,
shamatha [Student]: [Student]:
thought I
was
If,
although
And
ordinary
watching
I let
my
the
the
don’t
they
people
their mind is
during
arises
they
you,
mind
calm.
meditation,
thoughts,
care as for a
create
do, because
very
thought
really
don’t
go,
a mean
whenever
it would
wouldn’t
it?
Would
that
mean
I’m
[Rinpoche]:
bonus.
doing
No,
You’re
consciousness
it wrong?
that’s
an
That’s
fine.
leaping
ahead
added
towards
the
mindfulness.
[Student]: You [Student]:
see,
Idon’t know if Icould just do the
body…
[Rinpoche]:
way,
be
body into
a
I
Well,
as
it’s
mindfulness
will
Itself tself Iss
I
Mindfulness
that’s
of
and don’t stretch!
start, it disciplines
result
purpose.
In
trick.
We
achieved
by
know
a
the
mindfulness,
there
hauling
this
move, It leads to many other things. For a you, since mindfulness itself is a of don’t
discipline. really
do the
vipashyanÏ,
alone! Moreover, who shows
a
is
whole
first
with this discipline
You should
four
the
the
body
certain
manage to
Strong Discipline
though
a cage,
very strong
a
four
there if
interest
you
do this! Even foundations,
is
so
have
and
much
a
asks
if
just
you
don’t
doing
the
blessing
in that
non-Buddhist
friend,
you,
what
do
you
Buddhists shamatha
at
and
and
somebody doing
walked
the
people
is
throwing
on
again?”
But
and
vipashyanÏ
do
minutes, Unless
they
for
otherwise, might
say
into
maÚÐala
wonder: “What of
time,
should
It’s
vipashyanÏ.
same
the
you
Then
do?
it’s
a
rice onto
shamatha
some
obscure
they
would “Nothing
is
really
this
over
bunch
over you ask them to sit even just for few and
is something
reason
they
are
to this.
pretending
to know. What
have
seems
If
you were
would
plate
the other hand, if
or
non-theistic,
while
Why
happening?
them
Buddhism.
they
offering,
will know there
is
totally
totally
room
the
teach
to
be
they
happening.”
Then, the
151 Shamatha
first
thing
the
result.
you
should
Really,
and Vipashyana
say
is, “That
vipashyanÏ
I’ve done this in Taiwan and six days.
is
is it!” quite
we went on
That
is
important!
for almost
[Student]: Was it
[Rinpoche]:
a
whole day?
was two
It
hours
two hours in the afternoon.
a
break,
we
where
just
I am sitting
[Student]:
the feeling it’s
a sort
of losing
of
should
slowly and
the
of
morning,
every sat on
calmly,
the
and
we
had
mat
for
hour
and then I have
to the body. Maybe
connection
escape.
[Rinpoche]:
You
sort
or so. very
about fifteen minutes
in the
Then
That’s
good!
lose
connection
goes,
feeling
you
finally
should
more
Lose
with
and lose
mind. It is then that rigpa, the
connection!
the body.
slowly
the
connection
awareness,
Then
dharma, with
will
the
come
in. [Student]: When [Student]:
technique being
that
under
trying
I have the
to sit I sometimes learned,
sea
which
or ocean.
It’s
use one
is to imagine
a
kind
of meditation. [Rinpoche]:
all. In this
to
move.
creative
That’s
the discipline
You
can try to
imagination,
works. After
a
can’t
fine. You just
case,
is you’re bring
but after
a
in
that’s
not allowed all
kinds
of
none of this force you to pay
while
while, the pain will
move
attention,
and then
Just
on
Of
keep
course,
you
focusing
I should
should
on
a
you
different
will be looking
just
pay
heed to that.
pain again
and again.
you the result, because a concept in your head and for it. Each of you will have
not tell
otherwise it will become then
that
result.
152
Appendix
I:
The Excellent Path to Enlightenment THE ABBREVIATED PRACTICE
OF THE
PRELIMINARIES
NAMO
Until Iand all beings attain enlightenment,
Itake
refuge in the three roots.
To attain buddhahood
arouse
for the benefit of others, I
aspiring, entering, and absolute
bodhicitta.
A
my Is
guru
head,
on a
Vajrasattva
lotus and
moon,
with consort.
From the mantra in his heart centre flows
a stream
of
amÝita, Which purifies sickness, döns, evil deeds, and
obscurations. Recite the hundred-syllable
Vajrasattva
mantra.
melts into light, which dissolves
OÆÀÂ HÎÆ
into
me.
The Buddha fields of the thre kÏyas,
enjoyments,
And clouds of the outer, inner, and secret offerings We offer to the three jewels and three roots. Having accepted them, please bestow the and ordinary
supreme
siddhis.
OÆÀÂ HÎÆGURU-DEVA-ÁÀKINÃ-SAPARIVÀRA
RATNA-MAÇÁALA-PÎJAMEGHA
ÀÂ HÎÆ
space in front, in the midst of rainbow guru, Thötrengsal, Surrounded by oceans of vidyÏdharas of the In the
light, Is
the root
lineages, He is the embodiment
three
of all refuges.
With exertion, recite the Seven Line supplication the vajra-guru
and
mantra.
At the end:
The light
rays
from the three syllables
in his three
centres Bestow blessings, abhißheka, and siddhi. The
guru
melts into light, which dissolves
Uncontrived
and inseparable
Then dedicate the merit.
into
me. ease.
from him, Irest at
This
was
Translated
written by Khyentse
Wangpo.
by the Vajravairochana
and used with their permission. Vajravairochana
Translation
Translation
Committee,
Street, Halifax, Nova Scotia, Canada
reserved.
Committee
© 1996-2000 by the 1619 Edward
B3H 3H9.
All rights
Appendix Appendix
II:: II
ö
An Outline of the Ng öndro ndro T
f
from rom the Refuge Through hrough to the Vajrasattva
Practice)
Points
1:
First is "stopping
the chain of
mundane
thoughts."
2:
Clearing the stale air (*).
3:
Transforming
22
the atmosphere
with the
invocation
4: contemplation
of Guru Rinpoche.
"Lama khyeno" and of
the Four Common
5:
Visualizing
Thoughts.
the object of refuge,
and
then actually doing the refuge. In this
case,
the refuge with the bodhicitta.
6:
Tonglen (*).
7: Thoughts
The Four Immeasurable
(*).
8:
Dissolving
the refuge and
bodhicitta.
9:
Visualization
of Vajrasattva
and
reciting the liturgy.
10:
Chanting the 100-syllable-mantra
with
Four sub-categories.
11:
Prayer to Vajrasattva.
12:
Vajrasattva
13:
You
as
dissolves
Vajrasattva,
six-
syllable-mantra.
154
into
you.
reciting the
Appendix
III:
Diagram of the Seven Point MaÚÐala
Appendix
IV : IV:
Diagram of the 37 Point MaÚÐala
62
Abhidharma, Abisheka.
See also initiation
meaning of, 109 accumulation
of merit, 14, 22, 70, 73, 80, 88, 89,
99 path of, 46 Akshobhya
Buddha, 112, 140
ālaya, 61, 110, 115, 124 Amitābha
practice of, 140 realm, 101 sūtra, 51
Amitābha
Buddha, 99, 100, 106, 112
Amoghasiddhi,
anuyoga,
112
114
arhat, 20, 81, 88, 136
89, 129
Atisha Dipankara, attachment,
32, 78, 80, 142
essence letting
of, 78
go
of, 51, 120
to phenomena, 50, 136, 142, 144 to the action, 135 to the self, 124, 142, 151 attainments
common, 81 uncommon, 81 avadhūti,114 Avalokiteshvara,
63, 99, 139
bardo, 114, 120
Bodh Gaya, 88 Bodhicharyāvatāra,
9, 36, 38, 51, 55, 56,
124, 167 BodhicharyÏvatÏra,
6
bodhicitta
a
complete
picture of, 35, 36, 53
and loving kindness, 24
as
motivation,
134
aspiring, 36, 37, 40 capacity
of, 88
entering, 36, 37 importance
of, 34, 41
in daily life, 39 moisture
of, 74
relative, 36, 45
I
INDEX NDEX
ultimate, 35, 36, 37, 47 witness of the, 74
Bodhisattva activities
of, 35
and determination,
35, 36, 45, 46
attitude of, 41, 142
beginner, 36, 40, 46 ferryman, 38
grounds of, 36, 38
king, 38 level of, 88, 145
mahāyāna path of, 46 practices
of, 36, 130, 137
shepard, 38 three types of, 38 wisdom of, 35
Buddha dreams of the, 131
nature of, 89, 92 perfectly
accomplished,
primordial,
48
91
qualities of, 96, 101 words of, 32, 50, 87, 117
Buddhism and advice to non-buddhists,
151 and children, 145, 146 and culture, 17 in the West, 26, 27, 145
translating
of, 26
145,
Buddhist
cosmology,
Chandrakirti,
143, 144
29
Chetsün Nyingthik, Chogyur
75
23, 32, 139
Chakrasamvara,
Lingpa, 89
clay pot, 125 compassion
a
master's
of, 91
display
and bodhicitta,
34, 39
35
and co-dependence,
with the goal, 36
and obsession and skilful
means,
31
in union with emptiness, of
a
Bodhisattva,
symbolic
35, 53, 116
35
aspect of, 79
understanding
of, 40
with reference
to beings, 88
completion
meditation,
24, 52, 114
consort
concept of, 32 Copper-coloured
Mountain,
12, 24, 81
Dalai Lama, His Holiness
the, 99, 112
Ðākinīand
abisheka, 110
prana,
and
118
the concept
of, 25
death
inevitability
of, 11, 28, 132, 136
instructions
for, 106
signs of, 83 uncertainty
of the moment
of, 27, 52
demons
four māras,
Deshung
80
Rinpoche,
Devadatta,20,
developing
60, 71, 89, 91
57
meditation,
114
devotion
and chanting, 26
as a practice, as trust, 93
21, 93
benefits of, 84, 85, 86, 131
genuine, 100, 108 path of, 19, 21
to the
guru,
unshakable,
20, 65, 88, 108 86
dharma
basis of, 17, 133 how to listen to, 54, 55
in daily life, 30
name,
122
practice of, 14, 28, 47, 54, 84, 94,
126, 129, 135 of, 41
quintessence
rare
and precious, 70
theoretical.
10-12
understanding dharma
of, 129, 131
centres, 9, 73, 119, 142
dharma practice and experiences, and motivation,
85, 105, 131, 140 13, 22, 41, 133
and
perseverance,
107
and signs, 72 and study, 146 attitude to, 14, 21, 30, 72, 132, 134
daily style of, 22, 24, 71, 141 in
a group,
28, 141
in retreat form, 29, 59, 71, 76, 141
10, 11, 28, 29, 141
individual,
purpose
of, 133
Index
Dilgo Khyentse
,
Rinpoche,
HH, 8, 69, 77,
88, 91, 96, 101, 133, 167 disappointment, dream
yoga
dualistic
13, 35
114
mind, 58, 63, 99, 113
Dudjom Rinpoche,
8, 100, 134
Dudjom Tersar, 29, 30, 124
duÒkha, 27 Dzigar Kongtrul Rinpoche, dzogchen,
53, 144
62, 70, 77, 86, 87, 107, 139
dzogchen
Monastery,
85
29, 107
Dzogpachenpo,
eight great charnel grounds eight worldly carried
,
66
dharmas, 25, 134
away
essence-less
by, 30
aspect of, 23
five Buddha families, 49, 71, 112, 113 five emotions, 13, 49, 143 five foundations, four
common
34
thoughts, 67, 154
four foundations,
34, 151
four immeasurable
thoughts, 40
four kāyas. 195-198
four māras, 80 fourteen root
vows,
125
Garab Dorje, 98, 99 Gelugpa,
91
Gendun Chopal, 26
golden pot, 125 Guhyagarbha
tantra, 10, 66
GuhyasamÏja
tantra, 32
guru yoga and developing
meditation,
24
and
nyam,
102, 103
and preparatory
practices, 79
113
and self-initiation, and shamatha,
151
and transforming
the self, 79
aspect, 84, 100
devotional
of, 114
emphasis
importance
of, 100
inner, 84, 94
outer, 84, 98 path of, 8
profound
purpose
of, 21, 79, 92
secret, 84, 93, 98 visualisation, guru-disciple
98
relationship,
20
habitual patterns, 7, 104, 105, 115, 121
hell,66beings,
120, 127 fear of, 17 symbolism
of, 126
Heruka, 49, 66
ornaments
of, 80
158
Hevajra, 9 impure perception
discarding Indrabodhi,
,
of, 12, 13
description
of
32
13, 20, 62
initiation
110
and purification,
of the, 110
connotations substances
of, 111
types of, 110 interdependent auspiciousness,
79
reality, 70 Jamgön Kongtrul
Lodrö Thaye, 89, 130,
132, 135, 138, 139 Jamyang
Khyentse
Chökyi Lodrö, 19, 20,
89
on
the
guru yoga,
19
Jamyang
,
Khyentse
Wangpo, 17, 79, 89
Jataka Tales, 146 JetsünChime
145
Jigme Lingpa, 17, 30, 95, 101
on aspiration, on meditation, verses written
37 76, 91 by, 104
41
Kadampas,
Kagyupa, 91, 110 Kalachakra,
9, 112, 139
karmaand devotion, 93 and emotion, 140
and interpretation, and meditation,
48, 117, 147
151
related to body, 62 related to mind, 61 karmic connection,
Khandro
94, 105, 140
Thug Thik, 29
97, 98, 99
khaávÏÚga,
King Trisong Detsen, 99 Könchog Lhundrup, Krodhikālī,
Kunzang
89
79, 80, 82 Shelung, 6
Lama’i
Lama and student's
motivation,
as a refuge object, as path, 84, 106
109
57
of, 88, 100, 118
blessings
calling of, 17, 29, 68, 130 connection evaluation
importance
with, 84, 140 of, 95
of, 19, 65, 79, 85, 91
impure vision of, 20, 92 motivation
obeying
on Index
of, 90, 91, 95
instructions
of the, 55, 102
the ultimate level, 21
qualities of, 20
,
role of, 20, 84, 91, 92
true existence Lama khyeno
of, 92, 94
17, 67, 154
Lama, choice of, 89
Lamrim Yeshe Nyingpo, 66 LaÚkāvatāra-sūtra, 124
lineage, 29, 67, 91 visualisation,
98
lineages three, 123
Longchenpa,
30
Loving Kindness, 24 māhamudrā,
87
mahāyāna and analysing
selflessness,
and compassion,
13
and emotion, 136 of cause,7 of result, 7
path of, 8, 34 quintessence
of, 34
144
theory of, 9
merit and bodhicitta,
88
and devotion, 108 dedication
of, 14, 47, 65, 121, 135
definition of, 69 fruit of, 69
of, 19, 57, 69
importance lack of, 57
past accumlation ripening
of, 147
of, 84
Milarepa, 10, 28, 133, 139
mind
as a
vessel, 56
143
competitive,
of, 57, 61, 114, 115
defilements
discriminating, emptiness
47
aspect of, 48, 100, 106,
116, 134 essential nature of, 21, 100 fickle, 66, 129
goal-oriented, grasping, 80
36
humanitarian,
39
interpretation
of, 14, 36, 42, 48, 50,
91
nature of, 58, 77, 79, 85, 93, 99, 100, 106, 117 non-dualistic,
of, 41, 52, 69, 104
observation
open,
125
112, 147
ordinary, 42 recognising
the, 88
159
rigid, 54, 129, 142 theistic, 17, 47, 106
training of the, 7, 13, 48, 50, 54, 88,
92 transformations
understanding
of, 8
of, 43, 70
Mount
Meru, 43, 70, 71, 75, 77, 78
Mount
Wutai, 99
Mūlasarvāstivādins,
125
64
Nāgārjuna,
nāgas,
71
non-dualism realm of, 12
non-duality,
43, 87, 142 35
and emptiness, attitude of, 134 of
samsara
and nirvana, 87
practice of, 14, 43 non-existence meaning of, 107
nyam,
103
Nyingmapa,
91, 110
three lineages
of, 123
Nyoshül Khenpo, 86, 101 Nyoshül Lungtok. 139-142 obstacles, 64
as a offering offerings
good sign, 70, 107
substances,
71, 73
and
a
shrine, 71, 73
and attitude, 14, 134
concept of, 70 created by mind, 73, 77 lamp, 70 meaning of, 70
purpose
of, 69
parinirvāÚa, 12
Patrül Rinpoche,
8, 13, 41, 56, 69, 72, 82,
85, 123, 131 phowa, 80
power
of the object of purification,
prāsangika,
64
111
prātimokßa. See śrāvakayāna precious
human life, 23, 122
preliminary
practices.
9
See also
vajrayāna preliminary prostrations,
thoughts, 54
8, 9, 10, 14, 21, 22, 23, 24,
37, 44, 47, 55, 72, 74, 76, 93, 122, 141, 142, 147
pure
realm, 50, 51, 53
refugeas
a
practice, 8, 18
hīnayāna
benefits
of, 8, 56, 58
companion,
24
Index
objects of, 22, 23
dissolving
,
distinction
between mahāyāna
vajrayāna,
18
farmers
attitude
in the mahāyāna,
motivation,
and
18, 78 19, 22
20
object of, 18, 19, 23, 67, 74, 98, 99,
100, 154 quintessence symbolic
of, 18
level, 122
taking, 44 theory of, 18, 19, 23
ultimate, 93
relative and ultimate truth, 50 mind, 11, 23, 48, 52, 55, 67,
renunciation
77, 93, 135 rigpa, 25, 123, 146, 152
116
rūpakāya,
Sakya Pandita, 146 Sakya Trizin, HH, 144 Sakyapa, 91
Samantabhadra,
samaya, samaya samsara
100
124, 126, 144 breakage, 126
detachment
from, 7, 142
essenceless
aspect of, 55
futility of, 54, 55
illusory
appearances
not different
of, 51
from nirvana, 7
root of, 142 sanghathe meaning selflessness
of, 25
of phenomena,
45, 91, 116.
See also two obscurations selflessness
of the
person.
See two
obscurations
24
Seven-Limb-Prayer, Seven-Line-Prayer,
30, 98
sexual misconduct,
59, 62, 123
Shakyamuni
Buddha, 48, 58, 93, 117, 125,
136 39, 55, 56
Shāntideva, śrāvakayāna
and attitude, 8, 14, 17, 133 and discipline,
7, 13, 30
and emotion, 135, 136, 138 and ugliness meditation, suffering. See duÒkha
awareness
of, 46
of change, 27
source
of, 40, 135, 138
truth of, 8, 52 Sukhāvatī,
51, 100
śūnyatā
160
(shunyata),
100
135
tendrel.
107
See also interdependent
the 'pot' example, 22, 42 theistic
skin, 47, 94
theravada. See śrāvakayāna three kāyas, 81, 117 three lineages, 123 three
supreme
methods, 134, 135, 139. See
also three wholesomeness's
,
three wholesomeness’s,
tögal, 29, 149 tonglen meditation tooth
13, 14, 35, 134
77
dog's, 69, 95 trekchö, 29, 114
Tulku Orgyen Rinpoche,
two obscurations,
142
UÐÐiyāna,
32
unshakable
faith, 95
Vairochana,
99, 112
147
Vajravarahi,
98, 119, 120, 121
vajrayāna
vows,
31
vajrayāna and emotion, 135, 137
and impure vision, 12 and
root
samaya. vows
209
See also fourteen
and tantric substance, 110
and the body
as a
and transforming and vegetarianism,
vessel, 56 the mind, 13
125
essential practice of, 23 methods
of, 8, 12, 82
path of, 8 preliminary vidyādhara,
practices
123
view, 51, 122, 125, 126
Index
of, 8
and motivation, 51
mahāyāna,
of emptiness,
ordinary
39
,
104
point of
12
relative point of, 137
12, 30
vajrayāna, vipashyana,
point of, 134
worldly
wrong,
151
34, 61
vipashyana
and non-fabrication,
149
and the four foundations, and the four mindfulness,
52 150
highest form of, 114, 115
visualisation,
146
basis of, 42 method of, 123 problems
purpose
with, 12, 21, 123 of, 11, 13
wanderer's
attitude. 159-160 of, 97
quintessence
wisdomabsolute,
113 and non-duality,
118 78
discriminating,
initiation, 113 of, 61, 138
manifestation
78
mirror-like,
offering of, 118
resulting
from hearing, 54
resulting
from meditation,
resulting
from reflection, 138
self-existing,
25, 117
three kinds of, 54 wrathful deities, 49 Zen, 27
Buddhism, methods
86
of, 9, 72, 73
23
161
Endnotes
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