The First Experiential Transmission from the chag Tri
The Ngondr with Khenpo Tenpa Yungdrung
LIGMI CHA NSTTUE erenity Ridge Reteat ente hpman Viginia ovembe 20-23, 2003
The Frst Experiential Tns from the cha g i ThN g ndro w
Kenpo Tenpa Yungdrung
y Rd ha Va
©2005 sttte ll ts esee t ts tst be t e e s e eet b b eess ess sttte. st tte.
"The First Experiential Transmission om the Cag Tri The Ngndro is a transcript of the teachngs presented by Kenpo Tenpa Yungdrung at gmincha Institute the fall of This retreat was held at Serenity Ridge, located above the Rocks Rver in Shipman, Vrgia. It began on Tursday morning, November and cotiued trough Sunday afternoon, November . en Rinpoche gave teachngs each morning and afternoon of the retreat. Thee were thre additional practce sessos each day. Khenpo Tenpa Yungdrung has studied, practiced, and taught uder the gudace of His Holiness Lungtok Tenpa'i Nyima and Yongdzin Tenzin Namdak r man yeas. n Ken Rinpoce was appointed Ponlop, or head teacher, at Titen Norbutse Monastery in Kathmandu, Nepal. He is responsible r the education of all the moks at the Yungdrug Bn Academy of Higher Studies. In he bcae the abbot of the moastery. Ken inpoche teaches in uent Englsh. The transcrpt has been lght edted an wherever possible, Tbetan term have bee rendered in italics by pronucat h pactce aual ths d s avalable n a separate pubicat ad a e aed though the Lgcha tute Boktore We eed heatfet gattude and ppreciation to Khep epa ugg h clea teachg ye a edcat to akng these precious teachg avaa Wee tudet We e paye r hs long lfe ee om obstacle Apecao s etede to adace Beyers who generousy vuteee he o check the tascripto of the reteat ad to do the initial editng of the tasct a Dea Gatha wh desged ad lad out the transcript r pubcato We a e tect to gve ay mstake toduced int ths transcrpt through the edg ce Ma a eg eet! �
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© Lgmcha Ittute, al gh eserved. No poto of t tac ma e photocped o dstibuted ecept b expess permission of gmcha ut Recgs, tascrpt, ad pactce aterial other f gmcha ttute' ga a e puchase o the gcha Boktore or the teachg sceue e Waga pche ad ther B teache, peae cotact:
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Cotts Thuray, Nvmbr 20
Opning Sssion The three imporan prelimina pracices which tame one's own mind sae Guru yoga The The sto of Tapihris Insrucions on he pracice of guru yog
Aftrnoon Sssion Ipermanence pcice he eight leisures The ten atainments Instructions Instructions o o the ctice ctice f ieece
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Mning Ssion The esults of the practice f imerece 01�essi The The four powers The instructios fr the cice f cfessig isdeeds Avoiding the te vit vit cti
Aftrnoon Sssion The hree comon prelimnary rctice which ur oe id state The six stes t rdci rdcig g the id f elihteme elihteme The ctce f bdicitt
Sauray, Nvmbr 22 4
Moning Sssion he cice f refuge The The three jeels he eslt b he efuge visulizatio visuliza tio erg stt
Aftrnoon Sssion The cclt erit d wisd he dl eig ctice erig the l i d
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CNTNTS
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Suay, Nvmbr 23 Morning Sssion
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ering ones own ody as a ganapua ganapua The The four guests The The ninth pctice: prayers of aspiration aspirati on Signs or result of practice
Aftrnoon Sssion
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The ten virtuous .actions The three ecellences
Appendix The Ten Virtuous Actions ection on the Freedo to Pcice the Dhara or igh eisures The Ten Basic Precepts
Th Frst E rta rtall Tsmss Tsmsso o fom th chagTr -Th Ng Novmbr ,
Opning Sssion [Guru yoga, rege, ad bodtta prayers prayers om te Ma Gyu Gyu ]
dsoe oe's ow atura state o md, w s te absoute trut o estee t s te ealty ealty o ts e stee, ad t s te elty o wt we ae Oe we ds oe ts state , we ae to pate ad beoe be oe l a t t ts way, we a puy puy egte eotos, ou deemets, te auses ad odtos tat tat brg s s s eg eg ad msey m sey Te ma teag zoge zoge s to soe ts state state Te ety o wat we ae s aways wt s, bt stl we a' a' t reogze reogze t t s so l ose tat tat we do do ot ea eaze ze t; terere, t s ot esy to udestad a reogze t Oe we ealze t, t s ery spea oe to soe ad eae ts state, we e to epae t eeds a ot o prepaaprepaato Te teag toay s te premary te s eato to eea our ow tua tua stte o m Te tet tat m eadg om was os ose e by Du Gyalwa Gya lwa ugdr ugdrug ug wo ws get leage aste o all te B tegs sta, tata, ad dzoge He s oe o te leage oes o te Zg Z Ne G teags He s lso lso e te te Abbots Abbots o e s s ste, te bgest B astey bet bee te teet et He se tese tegs te a eee ll te tes te Za Z Ne G s ste Toe
woud ke to weome yo al to ts teag teag My Egls s ot ey go, bt w try my best you ae y obts or do ot udestad, udestad, ask me dretl t s mportat tat we uderstad ea ote Oterwse, say sometg a you uderstad sometg else, t w ot be ood am ery appy to be ee a to tea you at am gog to tea s aled ngondr Ngondr meas elm ay prate, ad ts atua ngod teag s aordg to te Zag Z Nye Gyu system Te Zag Zug Nye Nye Gyu s oe o te most mpotat mp otat doge yes o te B tadt Te eage ts teag omes to you wtot ay terrupto Tee ae bee may tes o perseto ou trato, bt ll te doge teags, patualy te Zg Zug Nye Gy teags, ae ee bee terrupted by tese obstales e os osde de t a eteely oat oat esseta es seta teag teag o te B tato tato e e all ey te tt we e et wt ts teg e ae to t te leage astes wo e esee te tegs ts te Doge tegs ese w t
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emowerment tht llows s to tech, to instruct rb bai ang is the emower ment tht llows the reslt So there re dierent tyes of eowerents So we need to hve the roer kind of eris sion or initition If we hve tis initition initition nd emowerent, then r rctice will be thorized. t will brin s moe con dence d more historicl nd siritl bckrond s sot It will el s mke connection with ll te lnees msters who hve bee cticn these techins o the benn ntl now They will sort sort ctce ctce ; terere, it is imortnt t ctce y. Ths is the rse rse tce . G es tee st; Tibetn we s lama, tsa wai laa, which es t . t es t te techer who left ts esse beh r s s well s the tece tece w w stcts s, elins t s, kes clctis r s Ths s the te tece. tece. telly, we rer t the laa s w ntrl stte f . Tt s te el lama, o rel S ere eelly efers t ctc te ece ble ssins ssin s te te etel . Actlly, Actlly, t the end of cht te y, we he to t t ctce wt the terl , the ntl stte. Utl we e eerience d esti f the ntel r, we l e t ee nd rely on this etel y rctice Theree, Theree, wll el t ts ts st, s t, etel wy The story of Tapihris
Nw ctc ll, ll , w w e Fst, F st, we e t sle s le te . ts cse we c sle ts; t t s es e. e. e c ls ts ctce wt el , ee s te et e et bs. Hee t st
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of yo re more ilir with Tpihrits, so I wil l elin how to do gr yo with Tihrits Tihrits is not mysticl bein e ws re l hmn, hmn, jst s we re re now, n ordinry erson e ws nomd in Northe Northe Tibet Tibet in i n the th centry; centry; h e ws very norl nd hmn Then he met his techer, w Gyltsen who ws the th linee mster of the Zhn Zhun yen Gy Actlly he ws not only the th linee mster, w Gyltsen ws lso the 4 th consective Zhn Zhn yen Gy linee mster who took the rinbow body Strtin with the rst ster throh throh w Gyltsen, the ster nd discile took the ibw by sccessvely wtht y tet th this very techn, ts ey techin tht we re there t sty ctice nw The techin s ledy there, now it dees on or wn wok They didn't hve ny secil tecqes tht we on' t hve ht they rcticed s the sme techin tht we hve hve w. Thr Thrts ts et this th Zn Zhn Nyen Gy linee ster, w Gyltsen, d then then e rctice. e rcticed minly n lce clled Selw Se lw Tk Tk wich es eerlike ck This ck still eists in the nte rt of Tibet Tibet n the tre, tre, if yo he cnce, it wol be ood to o see t n eceie soe blessins Tht wol be ret lrime n his bihy it sys tht hvn receve ts techn, he etted nne nths tht lce After nne months e ws lbete Fll, e tk the bw b thr s techi v cee te bw by, e h t tst ts tec t nte scle. Te st ql e s cle stet stet ws ws clle cl le Ne . He ws ey, ey ey s lee es t tt te. He ws s est e f Z Z. e ws l e becse
TH TH FIST FIS T XPINTI XPINTIA TNSMISSIN TNSMISSIN FM F M TH TH CHA CHA G TI TI
hese hings e was he mos power and popuar eacher; he had everyhing Even hough he was a grea maser and had achieved a o of high reaizaions, he si had an obsace ha disur disurbed bed him om y undersanding and reaizing he naura sae of mind I was his pride Tapihrisa reaized he had his pride, bu he was sil he mos quaied suden Nangzher opo had aready aready recei received ved some eachings om Tapi Tapihr hrisas isas eacher awa Gyasen, bu he was no ready o receive he singe ineage eaching Therere, in order order o subdue and guide Nangzher opo , Tpihritsa aised as a young boy of but eih ie yeas d He wen o s area as a bear He went o te riches pesn f e aea, a e aske r some m te ch ad wo said, "You e very yu, ad u see be very ieligen y don't you work; can you wk The Tapirisa, tis boy of igh sai, " ca wrk cn d anyhing Bu tere s nby w will ive e a job Ten he ad sai , " " el, el , i f yu can do ayti, ayti, yu ca w e Tapihrisa Tapihrisa ee wk ths c a, becoi he sepe is any sheep e wke thee a l tie, id everytg correcty, an ws vey ep Te c a ws ve happy, so e ae the b a ew ne which tanslaes tanslaes as "sa b t be und Oe ay Tapirisa was cayi a t f woo, e aie aie were Naer po was eian a slita plce Up eei N ae p e eee h i ve especll Nae p se etant tki, "Ts b ust be sei al t be bl e t e s eeti eeti He ks le e s wele te te Te e ske te b, "ee lie ee e e s tee Te
discu ssed many many hings is a ong sory sory so sha e you he shor version Finay, hey discussed sme issues which hey didn agree on, and as a resu om wihin Nangzher opo arose more pride Finaly Nangzher opo sai d, "f you are ha neigen and schoaly, hen morow we shoud go in ont of he in and debae If win, he ing wi puis you f yu win, I wi be your suden Tapihrisa aughed very hard, and hen said, " his concepua debae, hese ineectual and phios phi osophica ophica i deas, are are nothg bu wrds wrds meditaos ae in psn f cocepua ughs i e eality o te i Te eaity is eistee is bey l tese tis Ne p ws ub stuck He eie tt te b st be seti speci He lt tese eet and asked i, " e Te te boy tured it te by li witi a rainbw cicle t i sae e ooked just lie e s pite ts thangka, just like this (Rpe pis o he arge thanga Ta Tapitsa bei i ) He appeae i i te spe i t Nae p tis Te e s, " a Tapihts cae ee i e t teach yu Y ae s pe, tt's why cae i ts w Nw yu e quaie stuet, s t te yu Te e ae Ne p se eacins Duri this tie ll te seep scaere, s the c ws we about wa was ppei "ee i te by He e t te ple wee Tpitsa ws te Ne p Bt e wee le wt eet sse ll te ee s te e t Tts Te ee tse teas tete At tt te Tpits Tpits spee t it A se e
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had passed, Nangzher Lopo me wih Taphrisa wo or hree imes and received all he eachings o he single lineage o he Zhang Zhng Nen G. The were ransmied ransmied o Nangzher Lopo who becam e ll realized and aained he rainbow bod. Tha is he sor, he backgrond abo Tapihrisa, Tapihrisa, who h e was, and wh we we visalize vis alize Tapihrisa Tapihrisa in hi s rm. I hink i wold be good o read more o he biographies o he Zhang Zhng Nen G lineage asers. I hink he are readable nowadas n Englsh; he have bee ranslaed. I wol alwas be help l o read hose bographes o he earl lee ses e e s ch insp . nspra s er ver moran n j s w spa ecng s. hen rl is spe s eal, then i s o cl o o he. Or work s oe eecve. Tese eachings and his race reqre a lo o nspraon, aspirao, ad devoon. Therere, we have o eelo evoton. Devoon s also ver, ver poran. io devoion we cano e he per nspron or he proper s bele he eacngs or he lnee ases. Deoion is no somehin a o hae o ake as a rle. rle . "Yo have o o ts, and o ave o do ha. I's no lke ha. Devoon shold come om or ndersand and hrogh or own eerence. o ersnd soehing qe well and correcl, hen we ndersad, sad, "Oh "O h h eans eans hi s. Then Then we have s; s s s e bss devoion. Deon s s or bel e. e. I we ers see rell well, en we tst . we n' ersand see ee we s tst we d' el ts te. Rel s sl coe wt ers. I ces es. we red e bres
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o he he ear ine age masers, i wil giv e us more undersanding o heir background, heir pracice, heir knowedge, and wha he did. e will undersand hem. e wil l nara have he devoion, inspiraion, and aspiraion owards hem. Then i wil be mch easier o llo w heir eachings. eachings. I we rus someone om he boom o or hears, hears, hen we will js llow hem. I we don' s someone, here here will alwas be some diclies, some obsacles o llowing heir insrcions. I we canno go according o he eachings or inscion inscion o he eachings, he n or prac pracice ice will alwas be obsrced, disrbed b hse obsa cles. There are hree pes o obsacles o or pracce pracce a tk, or no nersanin or realizin; l tk, or wrong ndersandng; and tt tsn deertsn,, or db, no ben deermned, being nsre. Therere, rs o all we have o ndersand correcl. Once we ndersand, we have o be able o gain he deerminaion o realize his ndersanding. Then we have o be able o compleel s n his wiho an dob. dob. Then or pra pracice cice will develop like re on h e dr dr grss grss . E ven a small spark spark on dr dr grass grass will w ill increase, geing bigger and bigger. Or pracce wll develop a qickl. Usall we pracce ever ever da, da, b we si ll c anno connos connos l develop al he ime remaining in a consa sa sae o developen. developen. o ees o pracice seems o be geting worse! Ts is cased b or lack o deernaon. It eans soehow we ve some ob. e ma no even kow wha kind o dob b n he bck o or nds , ere s soe wr. wr. Ta s kd b, l ck dee. e e es d hs k ot. Ts s w we e d ce. T te pte we
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don hi of i as merey your own imaginaion. I is no ike a paining or your imaginaon. imagina on. You have o hink ha i is he rea rm of Tapihrisa which s he embodimen embodimen of o f he hree j ewes , he hree kayas, a he ineage masers of Zhang Zhung Nyen Gyu, even a he buddhas, e dharma, and he sangha, he laa yida and khandr whaever repesens enghenmen. e is he embodimen of hese hings. He represens a hese ineages masers and he hree jewes, a e buddhas, housands of buddhas. e possesses he wisdom, compassion, and a the abiiies. e say he is he essence o wsdo, o soud say embodien He s o wisdom, compasso, and abt. Bddas ave e abiy o arise deent anisaions according o te apacies of senien senien begs; ey can ase as peace deiies or wra wra deie s. ateve e beings need, he bddhas aray aray ome in response o ha ha need. So Taprsa posses ses a e qaiies of he bdhas; i , we w e have o hi of him as a eal, vng bddha. e need o iagine n tat wa. Fis we have o sat b tkng of Taprisa his wa. wa. The n eventualy, once we can imagn e Ta Tapihritsa, pihr itsa, ou ing wi bring us nauray o having the ndness of Tapirisa as a iving bddha or he embodimen of a he bddas and neage masers. Ta is wha we ave o try try o bui d and sabiize sabi ize wihin wi hin ou edaon. Te oe we ae able o sabze e saiza s aiza o Tapihisa and e eaza to of as te eboden o a e bddas ad lneage astes, e gea e wll be o deoto ad spato bease o s owede and wsdo. Te easn w we ae o vsale Tatsa s t b s sato deoto. Teee, we ave to bd o
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visuaizaion and ow ha wihin him is he wisdom and owedge ha can give us more devoion. Focus on Tapihrisa whie hinking of him in his rm as he embodimen of he buddhas Say cused as ong as possibe wih he visuaizaion as cear and sharp as possibe. Tha is very imporan. This is how o cus on Tapiisa s rm. Bere ending he session of guru yoga, imagine he red syabe RM coing om Tapihrisas hear. This seed syabe of he re e emen us ino a very very sro s rong ng re which is he essence of he wisdom of Tapihrisa and a he neages asers. Te re omes o yo, toes o, and bs al e negaves, deleets, and karma at you ave Net o te eat of Tapsa omes te gee sabe YNG of he wnd eemen. s ino a very song wind ha bows a your negaives, deeens, and kara away. Fina y, y, om he hea of Taphsa p hsa omes e bue sabe NG of he he waer e emen. s ino a very power wave at washes ou a ou reaing negaives, deemens, and kaa and an aes eft by e and wd. verting is ef pied ad ea. e ou ae imaginng hese hree eemens, ey ae no in er nora eemena r. Tnk o the as wisdo re, w sdo wnd, and and wisdo wisdo wae. wae. Or negatvies, deeens, and kaas can ony be pred b knowedge o wsdo. Te ano be ied b an kd o noa aeal eleens. Te easo w we ae to ae te ts wa s at tese tee eeets, we al te kalpa su, o tee kalpas, ae te st wel a a eoea Tese tee leets ae as te eleents w est o ese te e Te ae te st wel te p
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and they destroy normal material things B ecause they have this power, we imagine them in that way Actually, we have to thin thin of these wisdoms w isdoms as the real weapons that destroy our negative emotins, egative thoughts, ad all the delemets and karmic karmic traces traces aving been puried i this way, we can thi that we are completly puried "All my negativities and delements are puried am lly pue and as transparently clear as crystal Now I am qualied and ready to receve all the teachings, blessings, and empowermets of dzogchen om the dzogch liage masters masters We We have to thik a ll i that way om apih apihitsa itsa 's c a h h a whit , the see syllal h y comes to you ad dissolvs t t th c of your head As i s yu cv all the empowemets a blsss api apihr hritsa's itsa's and the liag liag asts asts ' ies A red O M om o m aihitsa aihitsa 's that comes and dissolves it yr that As it does doe s you recei ve he mpowt a blessings of apihitsa a th lae masers' seech ially ahtsa's heat a bue UNG apas a ssolves nto your your ow hat hat As t s, y u receive all the empowermts blssis ad knowledge o th i htsa and the lieages masters Havi civ all the mpowermets f th by sch ad mid of apihtsa a h la masters ito your ow boy, sch a mid, yo becoe ually alz as aphritsa d the liag asts ct yu a isepaabl a yus ll kl a bls ss h is th al ay ay yu h t hv h cc that way t ust by th h s ia th is t all ts s alzats as cla a sha s ss
If your visualizations are are clear and sharp, sharp, then you you will w ill el and not not just jus t thin thin intel lectually eeling brings more condence hen you have to remain remain in this eling or state as long as possible This is the guru yoga practice With this expeience you now recite or chant the guu yoga prayer his is the ur lined prayer that we chanted this mo ing With this prayer you ask the lineage masters and your own guru to reveal your own natural state of mind ang ng rang gi sh s h ar in i lb meas, "Ble ss me to recognize the real ce of my own mind he real ce of mind is the atural atural state of i h ality of mid Yu have to ask ths ths ble ssig does' t come by ead ead g bks or by gettig instctios m tachers You do eed to read books, ad yu need to rceive istctions m teaches, but you need very much to have th blessings of the lieage masters hat is very very impotant If you don't have the blssigs, only reading and getting istructions is not enough to realize the atural state h ralizatio of the atal stat is th most essential r dzogchen practice We ae now preparing r this heere the rs step of the prepara preparation tion is i s receivng rec eivng blessis ad iniiatio om the lineage asters hat is called gu yoga his is hw t o guru yoga practic practice, e, and why why we have t gu yoga practice Is it clea? you have ay uestions we can discuss t Q Ripche w have be sigin the RM YNG NG ut l as a gu h actc a th OM HUNG as ll l ctiu t tht Oay yu ca d t lik that t th u u actic i y t hs ay ay h it ul uh hl if
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whle you are singing, you can cus on the or YG or whatever. It rings you a sharper visualization. The main thing that we have to get is a sharp and very clear visualization. For this, we can try whatever is est r us to have those sharp sharp and cl ear visualizations . Q: Could you translate the ur sentences tenc es of the guru yoga prayer? KTY: The translation of guru yoga I th you have. We have to do this practice on a regular regular asis, not just sometimes when you have more time. We have to do ths practice in the early moing and in the evening. At least two times a day would e vey helpl ad meaningl. hat s ve, very mportant. Q: houl we do t Englsh or Tietan? KY Either. ome people say that f you do it n ibetan it gives you more eling, more connectio. If you do t n English it may help you much more knowng what to thi. Actually the rectaton s remdig us. Whe we say this prayer, prayer, these the se ver ve ry words are what we have to thnk. Wthout thing or imagnaton, when you say something there may be some beet, ut it s not very helpl. herere when you say this prayer, your imagination has to llow your words. Then t helps you. Whatever way s comrtable r you, whether it s ibetan or English, English , do t that way. way. Q Ca we do the rectaton at he ed of he vsualzato? or me the rectato of the prayer helps to buld the eoto whch kd of supports the vsualzatio ad makes t stroer. Would t b e okay to o the rectato at the beg g a the do the vsualzato?
KTY: Yes, thats aso okay. Yes? Q ince I ve renou renounced nced pride pride I have have to ask you which hangka is Tapihritsa? KTY: This uddha or deity is caled Tapihritsa. Tapihritsa is his name; it is a hang hung word om the hang hung language. e was just an ordinary person as we are now. After having received this teaching of hang hung Nyen Gyu and practicing it, he ecame enlightened and attained the rainow ody. e ued his whole ody completely into ight; that is what we call the rainow ody. Attaining the rainow body is the ultimate goal of dzogche. Q After ad YG what is the third wor r water? KY G Q o Y NG G G represent re, wd, and water? water? KY Yes. Aer this discussion you wll be practcg, and you ca try to do ths. When you practice you will have some ques q ueston tonss and you can ask them them later hs practce s actually very logical; t s ot just lke a rule. he more and more you do t, the more and more you wll n t logcal, powerl, and usel. hs ca be used at any tme r any purpose. For example, example, if you are sck or anyone anyone s sck, you ca do this practce r a healng pur po se . Instead In stead of sendng the re, wind, and water to yourself, you can imagne send ng them to the sck perso to whatever art of the body has dsease. Get the re a the bu all the disease wth the re blow t out wth the wd wash t out wh he water. he he dsease s completely cure, cure, cleae, ad ured. ured. here s rea so r ths. Dsease s cause tally by he hree metal oso s, ager, ager, esre, es re, a gorace. f we urfy these hree, there
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will not be any disease Buddhas purify all disease, because buddhas purify all these negative emotions We can do it this way too If you want want to expel expel some evil or negative spirits or obstacles, or what we call dn, you can also practice guru yoga Sometimes we have very strong obstacles or evil spirits which can disturb our practice or li or harm living beings In this case, the re goes to the spirits and chases them all away Since we thi in the practice of the uru yoga that apihritsa is the emboiment o all the buddhas all the three ayas the three ewels, and has all the alt thr is nthin that canot aea y th or o th racice ather otion, alteative uo It s a multinction practice auhter Oay any questions? We have ve mnute mnute Q I a tryg to review in my mind the stes the visualizatin Yo You also said whe n you yo u ty ty to raw aihritsa? Y an the viualizatio viualizationn i s simiar to ran am sayn when we are ran r eal a hat, we have to mae a rou rou hae, this way, step by step In a similar way we can imagine rst the ea an then the nec then the upper art of the oy o y an then the loer part of the boy se y ste I e try to to imagine imagi ne the hol hol oy at one time it will be more icult to et a sha vsualization You can et seth ut yu cannot mae it cle ar an sha you t to imagine step ste p y ste ten hatver you imagine will mr tal ha an clar you th aan a aan then ally you can t h l vual at ahrtsa' s oy t a clar ha m Q th th n yu yu cus on ne art o th y
KY: Yes While you are building the visualization, once you get all the pats of the body then you cus on the part that is the clearest You try to cus on that; it helps your mind to stabilze It is like zhin; it gets more and more stabilized hen you can get the entire visualization of apihritsa apihritsa s body sharp and c lear Q: Rinpoche is there an ideal size? Does it matter matter how how big? Y: Doesnt matter You can imagine whatever size is clear r you irst you have to imagine a big one, then slowly, slowly you can imagine a smaller one Actually according to tantric practice we have to visualize a lot of deities he ay of visualizing deities is to rst imagine a bigger one which is much easier Sloly slowly sl owly as we get our mind stabiliz e, then we try to visualize smaller and smaller ones When you are very well stabilize and able to visualize the deities in normal size clearly and sharply, then you have to ty to visualize in the size o a ngeail In the ngeail we can visualize the l body of the deity in detai l inally we have to even be able to visualize the deity the size of a mustard seed, clear, bright, an with etail etail hat is how we have to train in visualization of the divinities hat much detail i not required; if you could, that would be good Otherwise, it is not in the text text In this this case cas e we have to get a cl ear an an sharp enough visuali visu alization zation that it brings brings us sucient inspiration and devotion hat s the main purpos purpos e Q rea that that art art of the inst i nstucton ucton t vsualize vsual ize aihrtsa aihrtsa disapearin nto l ht an etern etern Y Oh yes You can do it that ay to t o hre hre are any any ieret ieret ways accor acc or n to erent teachings You can t
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that way too That is called dgri It is not necessary to do it that way If you el more comrtable with that, you can do it that way too t the end, dissolve the image into your own body bo dy,, or diss olve it into the space Ten you remain in the indescribable state of mind That is the iner guru yoga That will come in the actual teac hig of o f dzogchen, not now We are not ready now Q ire is eat eat to heat heat when you you visu alize the re? KTY ire, wind, and water all appear om the heart, and ten come to our body and bu whatever te negative kaa is It oesn 't bu the by Q Is it imptat imptat t o te te ine breath ings of puricatin b ere guru yoga?
KTY Yes, that is always good It is always good to begin the session with the nine breathings breathings So we will stop here Now we will make the dedication fter any practice session, r any practice you do, even if you do one single prostration, one single circumambulation, one single prayer, or a single recitation of the mantra, you have to dedic ate the merit Then your virtue virtue and the merit of this practice practice w ill never be lost and your practice will increase every day If you don't don 't dedicate, de dicate, the merit merit can be los t or destroyed by the inuence of strong negative emotions that can wipe out you virtuous actions Therere te deicati is always required after after any practice practice [Dedication
Th Frst E rta rtall Tsm Tsmss sso o fom th ChagTr -Th Ng Novmbr ,
Aftrnoon Sssion
i, or after? We canot be sure if we will nd the same situation, the same listyle. aybe it will be better, maybe worse, bu we canno ever be sure. he ture s ust the ture. his vry human litme that we have now is in our hands. hands. hethr we we use it in a good way or a ron way s our hands. hat is why t is called a pre cious human human li.
[Guru yoga, rege, and bodhicitta prayers] Imermaece ractce
hs moing we expland guru yoga practice, the rst of the nine stages of the preliminary practcs. Now I would like to discuss impermanence practice. he reason we practice impermanence is to understand our l stuation. It sounds simplistic, but there are many things we should understand about our lives. here are many opportunities we miss in this very preciou s li. li . hrough hrough impermanence impermanence practice we realize many opportunities; we begin to understand things we didn't know. Reecting on impermanence can encourage us to practice Yungdrung Bn and and develop our realizaton . irst, we need to look at the precious ness of this human li, the diculty of obaining this precous human li. his l is very pecious; t is dicult to nd such a life again and aga. his very li is the result of many vrtuous actons we have accumulated ov many litimes. nowg tat, w bg to alz how pcous it s ad how dcult to obta. should as ouslvs whth w wll nd such a cous huma lif th u. Is h ay caty that w ca d such a l h ue, i th nxt
he eght lesures
raditionally, raditionally, there there are are 1 8 good qualite s to a precious human bith. here are are 1 8 good qualitie s of leisure, le isure, ten spe cial attainme attainments nts and eight eight le isures . e use the word word le su because we hav a lot of time and ar to do anything. Leisure dosnt man we don't work or are lazy; it meas we ar ee to do anything. e are completly ee om the three lower realms th hell, hungry hungry ghost, ghost , and amal ralms. If w had llen into any of those realms, w would have had o chace o practic practicee he dhar dharma. e would not be ee. st, bcaus w wouldn't understand how to ractc, w would ot met th tachs. cod, bec aus vn if i f w udstood udstood ad had h chanc to mt th achs w would nv hav ay oouty to pactic. hs th ral a ud th rssu of msry ad su thy don' t allow a chac to actc actc . t ll
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ream there is not one moment of eisure time to practice We suer a the time We can briey expeience this when we are are sick and under under the inue nce of pain or an intense headache When we are in pain, even i f we want to practice practice and spend time in meditation, we canot We are under the contro contro of a headache or stomach pai n his i s sim si mar ar to what what a he being expe expe ences We ow we have to practice; we ow how impoant it is to practice, but we are are competey unde unde th e cont c ontro ro of the pain of the headache or stomach stomach ache It is not no t in our hands hands Imagine the beings in the hel, hungy host, and animal relms When we are ealthy and comrtle e s, "I don't ow about a hel or unry ghost ream Where Where it is i s Nobody has seen i t But wat about al the many ben gs that are under te sea? We We haven' t seen them ether so me we an't even imagine In mode times we ave discovered so many things that we have never seen see n here here are so many tngs that are stil to be disovered his is one vey vey good example example Usually peole say , "I on' t beeve it because because no one has seen it here is no scientc imation In ths 21st century with very advnced technoogy, ogy, when we can go to the moon, how can there be wolds we ave't disovered? e can say tt, ut t s vey ear there are many many thing thing yet to be d iscovered Look at all the dierent tes of animas in the sea aoneso aoneso many die dieent tyes of sh s h Whether bi or smal, animals re aays suering om ar ach hams the other; ere s aays volece ad suern ere s no ee I e e reaate to ths kd o l, o oul ve ace to a a e e?? e soul t o ou ou ecous e cous uman l t s a We ave se bet h ts, meas e e ee om tese tee
ower reams We have the hree eisures which are the opposite of the three ower reams The uth eisure is ha rg which means we are ee om rebirth as a ong ong i i deity dei ty In the the des ire ream there are are many gods One is caed ha rng p. This god has a vey vey ong, peace i He is amost enightened, and because of this he never thins o practicing Just bere dying when his i is exhausted, he raizes his siuationhe is not enightened A the miseries and suering appear at this time, but there is no choice Therere if you are rebo as a longi deity, there is no cance to prctice his is the uth esure to be ee om h as a oni dety Fiall, eve ben bon as a human doesn' mea e ll ave the chance to practce Amon umans there are many tyes of peope Some are bind or deaf om bt wt no chance to practice Some have sens se ns e organs organs tha are are to o imperimperct B eing a lttle imperct is okay, okay, but if our senses ae too imperct, competey deaf, bind, or unelin, e can easiy see thee is no cance to pactice Even if our sense oans are erct ad we are are energetc, ntellgent, and ish to practice, sometimes we are competey under the onto onto o oer ope o res res here are are many situations lke this in our word it is not ood he ft eisure is being ee om these situatons situatons he sixt eisure s being ee om on ves suc as not beieving n the actce and teahis, not believg in t la of kama, kama, ot el ev el htemet, o ot v t te tree eels Belev o ts sot beat o s osee o ve he oe o as o s, to es, an oe e, ut o s uttel o stult s suet to o ves Be ee o
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wrong wrong views is the si xth xth e isure isure he seventh eisure is that we have the opportunity to hear the teachings Finay, humans can have some spirituaity, but they take competey the wrong view, opposite of the absoute trth We are ee om this with the eighth eisure We have a rtunate human birth an the time an opportunity opportunity to practic practice e hese are the the eight leisures Te ten ttinmnts pa h literaly means the ten attain
ments hese are a takng about our our pre cious human li First of a, we are bo n the right pac e We are bo i n a central place where Budha's teachings are gven Next, we have been bo with our sense organs intact, which is very important n orer to be able to listen an practice hen we have met with the teachings of Buddha Buddha A ll th e teachings teachings are available available t o us Sometimes we know about a teachng, but it s too r away so we can't receive it What we say is, f the teachings teachings are in another another worl, worl, even if we hear h ear about them, we can' t reach them I they are happening happening n Shambhala, we cannot go there there We are are here in Amerca; there woud be no chance r us to go there We woud say we are obstructed by geography geography But the teaching s coming and ourishing in the West and n the United States Lamas are comng! You are rnate Normaly we have to travel and do many hard things he teachng i s not dsrupted by geography geography hen, another attanment means not beng disrupted by tme any years ago, n the 8 th or th centu, there were teachngs r the rnbo body hese teachngs no longer exst n ths case, e cannot receve ths teacng because e are dsrupted by tme We are too late Another exampl exampl e o beng beng dsted by tme s that
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we caot see the Budha onpa Shenab irecty ; we are are too late He ive ive 1 8 ,0 00 years ago; we are too ate to see him ce to ce If you practice, that is a ierent cas e We are are in the perct perct tme; tme ; the teach ing is ourishin ourishingg in Americ America a We have have this human body and this opportunity If we ha been bo 100 years ago in America, we wou have been bo too early to have met the teachings, be cause they had not yet arrived arrived here hat s called calle d being disrupte disrupte by tme We are here in exacty the right time when the teachings are ourishing We are n exactly the rght place Our senses are ntact, our timng and our age, everything s rght hs s the th attanment O the ten attanments, these are the ve attanments accordng to one's own situaton Next are the ve attanments n accordance to other he Buddha came nto ths world n the eon o lght We were bo durduring the eon o the Buddha's brth Budha gave the teachngs; he let hs message to guide us t has not expred; t is stll here his message ll last a long tme; it s stll lvng, and ll stll be lving We are livng durng ths exact tme o Buddha's teachngs Not only as the message left r us , but there there s also als o a teacher who who holds hold s this lineage, this tradton and who has the experience of these teachngs hs s the urth attanment according to other he lineage masters have the compasson and intenton to gve these teachngs r the benet o all all sentent bengs hese he se are the ten attanments, in betan lterally means to obtan or get soetn hese are the ten speal attanments r our le Most people on't ha thes ten attanents hey may evn seem t ave a good le lled th luxu luxuy y,, but ally thy la the s pecal attanments
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We have a these things; we have the 8 good quaities of a precious precious human i . We have this as a resut of th e accumuation of our good and virtuous actions in many itimes. We need to reaize a the good we have done, and not just thi of our negative side, "I have no time to practice. I have to work. It is human nature. Once bo in samsara we canot go beyond this situation. Instead of thiking about the negative, negative, sometimes w e need to thi of a that is positive in our ives . It is better to thin about how to use this posit ive, rtunat rtunatee si tuation in a goo d way. way. his is wht we have to practice here. his i is not permnet. It is very much connected t this mteril by cmposed f esh an bl d ll of pin and misery. Althugh we hve this pportunity, it is impermanent d will not last ong. Compared t the many itimes we have already had and the my we wi have in the ure this litime is an early moing dew drop on the grass in summer. It wi not st. st. It can go t any any moment, by ny cause and condition. It is impermanent nd uncertin. It is god, rnte nd so impermanent. It will nt last lng. Whie we have this precius cance we have to use it in a good way so hat in the ture, ture, if we are bl e it cn brig b etter li and opportunit opportunity. y. his is c ale ale contempating this precious human li s ifcult ifcult to obtain. On the basis f this understnding, we thik o f the impermnece f ur bdy our i and ll the lives f l setient beings in ll the wrls. We ls hve t think bt ur sle et. Deth is turl but pele ve nie but eth. he sti f birh et re tul the se stin. he hve the se tue. Peple e hpp be br bu e i s s t e. Atll if e re
born into this word, then d eath is natura. natura. here is nothing wrong or bad, but we hve this ar of death. We are aaid of death even if we thin there is no next i, or if we think, "I wi just ju st disappear. disappear. When death reay com es, many many caot get comrtabe. hat is big sign of the next i . If not, why be aaid of dying? dying? That is a big sign that is moving within our basic consciousness. We have stored a ot of karmic traces in our mind. When karmic traces traces are ripening, there i s a resut. o get a i is the resut of karmic karmic traces . To die is aso because of karma. After death, to get another i is aso because of karmic trces. It is natur that whenever things hve hppened just bere they hppen we have sme kin of eing. ei ng. I thin most peope have had this experience. Signs cme whether we are aware of them or not, and usuay we have some eings or udgmets. It can be mental or physica, but there is aways something. his ar of death is a big sign s ign of the the next i . If we understand the aw of karma and how it works works then t hen it is etremey etremey important important r us to use this v ery itime r good. We We w we re going to ie one dy. It is natural, but we do't trust trust karma. karma. hat means we don't realize the eect our actions have. We ma understand understa nd the aw f krma krma inteint electly and theoreticay but we dn't relly trust trust it . We We haven' t reized it . When we hve tr truly reaiz reaized ed smething we dn' t wit we do something. For eample if smee csuay says "here is re in yur huse maybe we wi get itle wie but even thugh we hve been tl we 't relly relize it. But we see urgetl ss "Yur huse s br w e t l wr we hve t smeting immeitel. here e ieret types f feelgs there is te elig tht gives rse t herig
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and the eing that gives rise to "seeing that our house is buing. They give rise to dierent eves of eort to put out the re. If we y y reaized, "I am going to to die tomorrow, tomorrow, then we woud do something. Here is another exampe. If someone is po isoned and knows knows he is going to to die, then we urgenty use any method to take out the poison. If we ow that he may have been poisoned, but we don't thin it is serious or deady, we might postpone action thinking, "Oh, I' go to the hospi ta tomorrow. There is a dierence. We know we may die, but we don't tst. Or we reject the thought because we don' want want to hear unpleasant unpleasant things. hs does not help. How can we do somethng good aer death? Is there any way aer death? Is there any way to avoid death? Wha s good to do in i? How can we use ths i in a good way? Some may thi, " wi enjoy i. So they drin and enoy li . Some pe ope thin tha thatt is a good way to use i. Some people seep, "oday have no work to do, so I wil sleep until 0 in the moing. They thi sleeping is a good thing. Some drin; some sleep; some gamble. There are also many yes of sports. It is possibe to receive a tem porary good eing om this, but r the sake of this temporary good eling, our good opportunity is wasted. We miss many great things. What kinds of things are good to do? What is worthwhile to do with our l? Ths i s our question. I you ask that that ues tion then you have to ask, "What do you ant? What do you want to do? ha do you want the most? We have to s h question. When e say, " ant ths that thing, then e hve to s, "hy do you ant those thgs? " an hem beause they gve some omr nd h ness. I want to slee one hour n the
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afteoon. It gives me some comrt. I want to drin a botte of wine or whiskey. "Why? "Why? "t gives me happines happines s. "I want want to pay some gof or otba. "Why? "I e happy. y mind becomes peace. This is very norma norma i n our our ives . Whenever we want something, it is r the sake of happiness happiness . Utimatey Utimatey,, we seek happiness happiness . We seek some comrt and happiness on both an intelectua and physica eve. his is a omplex answer to the question, "What do you want? Everybody, not just human beings, but a other beings are doing everything r the sake o happiness happin ess and omrt. We realy want happiness that cannot be lost or exhausted. exhausted. hat is what we actually ant. Some people don't thin about that ay; ay; some woudn' t desribe it that that ay, but that s actually what they want. We t all dierent kinds o things to nd hapnes s, but if we think deeply, we realize that most o the methods we us e to get hapness and omrt graduay create msery. Again, this is clear. For exampe, rs t e try try to ea a ot of money money to have hay hay li. We are are success succes s n busine ss and have money and property property.. Financialy e are in good shape, but we sti need and ant ant something. something. Why? B ecause we haven' haven' t gotten hat w e wanted initialyultimate initialyultimate happnes s. hat is a sig n. If materia materia things ould give us ultimate happines happines s, we woud be s atised with them. Instead o giving us hapness, materia things may make us more miserable than i e had nothing. We are sll n misery, a dierent tye, but stll suerng. We no onger have the misery o no havng money; e no have the mser mse ry o havng money. money. hose h ose ho don 't have maeral ossessions have he msery o no beg able to get them. hose ho hve eral ossessos have the msery o no beng able o roerly manage or
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administer them We cannot go beyond this misery m isery Another way of nding happiness is to engage our mind "I dont need to worry about my nances I have enough money r 00 more itimes What What bothers bothers me is that I can ony u se it r a maximum of 60 more years years In this case , we try try to engage our mind mind with somethng s uch as enj enj oying sports, theatre, or the arts We dierent things to es cape om the stres stresss and pain in our minds "When I work I e stress and pan I am not happy, so I go to the cub, or pay a sport, or vsit iends and chat here are many derent derent ways o avodin g stess and a deedin on your listyle People ho love luxury play go, usin a ady to arry all ther thngs, and spendn a ot o money Ater dong that, what do they get? Nothn hose whose budget budge t s low do dierent dierent thngs thn gs to escape ther surng surng At A t ths po nt, we have to try try to understad the ause o happness and msery ms ery hs s s the most mportant mportant pla ce to cus ou attenton he is no inner ms ery or or unhappiness that does not ome thout auses or ondtons veythin, hether t s happess or msery, always depends on causes and ondtions Wthout causes and conditons, nothng nothng an happen happen you plant c e see in the ed, rie s the result result If you plant baley seed n the eld, baley s the result, result, not e We don' t get mxed resuts e don't pant any seed, even i the eld s ood, even there s adequate sun and everythin s pet, there ll be no rut be ause e e lak the ause ate ate s lak, eve the sol a see are ood a te e s t, t, aa the t aot oe e ause e lak oe oe o the eessay otons Sm laly, laly, everyt everyth h els e s pet, pet, u t s ot the the ht tme, you plat the the seeds seed s the o o seaso, se aso, suh as
in the mi dde of wnter, again, nothing can grow o get the fit fit om the rice aways depends on having the cause, which is the seed, the conditions, which are the water, soi, rtiizer, and heat, pus being the right time time If one is miss m issing, ing, the result cannot come he resut is aways dependent on causes and conditions There is nothing without without causes cause s and conditions We have to understand understand this very very we Once we realze this, this , we nee d to ook at what kind kind o causes and conditions are required r happiness and r misery mi sery his hi s we cannot c annot understad very we We cannot judge this well We do not have the knowedge to kno ths We have to rey upon the adve om the Buddha's teaching Buddha has pete al knowedge, bec ause ignorane ignorane has en compleely puied he teahs he let r us are based o his own expeee I we l ow these teachings, we wll et the result he obtained One great master, master, the th e autho o the omentary mentary on he other at ata a,, sad, "t s certan that you wil become as me you do as I did hat is hs advie hrouh the path o all these thes e teachns teac hns he h e le l ett us, he attained the enghtened state heee heee we should llow the Buddha's teah ach branch of spirituaity has the ods o ts leader l eader For exampe exampe , Crst as have Jesus' ords In Buddhism we have ot ony Buddha's words, but hs expeee Someone mght ask, "Ho an e unestand how Buddha became enlhteed? Who ows or has seen that uha beame e nlhtened? We We a a see ths ouselves, not only throuh hs teah, ut also hstoally om the may othe mastes ho aheved the sae esult s ou evee Fo example, te as o ths tadton o dzohe, bee te 8t etuy there as an unntepte suesso o 24, atually 25 o 2, ho aeve
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the rainbow rainbow body. body. Sinc e then, om time to time, peope have become enightened. As ate as 95, Shardza Rinpoche achieved the rainbow body, whch many peope witnessed. This is very recent. In 987, another great master om Kham achieved the rainbow body. There were no V or radio broadcasts, so no one heard about it. These things are evdence of Buddha's teaching. As I mentioned this moing, by reading the biographies of the eary masters, we get important nowedge and understandng. Readng a bography s better than meditatng meditatng haf aseep r months months ! It gives you a much better experence. Buddha sad, "A msey omes om gnorance he e ental posons are caused by noane, noane of the absoute trth trth Nt N t on on what te te absoabso ute truth s, not understandn what the rea stuaton of our or exstence is, we hae done many many thns thns on the bas s o f gnorance Inorance leads us nto many sitations that ae te cause of msery. Happiness comes om sdom and vrtuous actions Now e dsuss actons, s n ibetan, or arma n anst. here s vrtuous arma and nonrtuous arma ven if we are st in samsaa, irtuous arma can ead us to a better ream n samsara ven f we are n the ower reams, reams, t can gve us better better ondtons For exampe, exampe, a dog s genera n the anmal ream many because o onson onson or norance. o be rebo as a do s aused by non vruous atn, but amon ds, some are een happe tan some ntunate hman bens s aness he do s ased b se us ans e man result, te l a d, s e eslt of a nonrous atn hen ere s the aton o pen es te se onda ondary ry ondn f ts le le Fo eampe eampe
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normay a dog's i is unnate, but a particuar dog may have a very good caretaker, is heathy, and is wed we. This is caused by a rmer rmer action of perctio n. Karmic cause works this way. On the positive side, being rebo in a human i is caused by virous action. A person who has been sick since the age of ve wth an incurabe disease must hae coected both perction and nonvir ous actions too. That is how karmic cause brings resuts in dierent dierent shape shape s. Let 's put t this way: Sony produces good comput ers, but they hire a ower status company to do a their packaging. When we open the box, we can see that the packaging s not o god quaity, but we can aso see the computer s good. It s ke ths. Dd you get ths pont? hat s why we say, say, "in ths precous human we have the 8 speci a quaites quaites It is entirey done by the the Sony company, the packagng and everything! We have to ook at our ives ths way. way. Once On ce we reaize how precou s t s to have these 8 conditions, then we need to reaize how impermanent t s, how easy t is to be distracted by other auses and msrtunes. ven though we know ths, we st don't pay any attention. We are careess carees s and miss many many things . hat hat brngs regret. Understanding the mpermanence of our es wi deepen our reaizaton and encourage us to practice. It wi hep us detach om wordy i conditons and pursue the pure pure and eecti eective ve dee de eopment opment of practce practce . Istr ti os o th the prati e of impermaee
Prata spean, ow do we do mpe manence practce acordng to te tex? t n te veonted medtaton postue. hn o al mpste thns as ben mpemanent. Al matera tns can
0
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change change om moment to moment. A com posite things wi be destroyed, dissoved Al gathered things can be dispersed A coected things wi be exhausted A who are bo wi die For any thing, any case, any where, any aspect that we can thin of or anayze, there is nothing permanent Everything is without essence Everything is temporary and iusory, even this precious i We have to reconsider everything that we thi of as permanent, soid, and concrete hin what objects of compassion we are! Reect on this. Usualy we see our rperty rperty,, ourselve s, our ouse, ous e, our iends, ur ountry ountry as p ermanent, ermanent, but tey are a l aeale, thout any permanent permanent conditns . hey are unconditionaly cangeabe itout any ertan xed time. Reaize tat e have been circulating in samsara until ow ow If we remain this thi s way, way, we wil w il certanly cotnue to circuate and never be satised. It is ce an that that death death i come ne day. At tat time, no one can hep us We ow this, but we sti thin of ourselves selve s as peranent peranent and and immort immortal al ! Reect n ts ay ay en agne yourself as Saddam Hussen or King Bandara n Nepa You ve in a very protected paace in the middle o a b ty surrou surrounded nded by armes with eapons You do nt worry aout od r cltn. ost people ave to worry abut bas od, cloting, and sheter, ut you dont ave any worries about ts Yu alays eny te best od, cothes, and s rt. Your lvng ondtons are erct. Yu thnk t ill stay lke ths r yur le l, eve lner! le yu re tk ts, tut an ne day everyt rs usde dn. All te ele tat yu nsder yur est ends ave ee yur rst rst enee s. All yur rerty s taken aay. l yur ends
and miy are kied A your castes and protected ands ands are bombed and destroyed destroyed You You are aone and hepe ss . You You don t even have a chance to see your coses t iends or miy miy Reect on this. he point i s, what is the meaning? What is the ess ence? In order order to ave ave the beauti castles and property that you desire, you you have accumulated many many karmic karmic trace tracess reated with the ve menta conscousnes ses throug throughh nonvirtuous nonvirtuous actions. What is the vaue of o f these things? thin gs? When the situation is reversed and everything is taken away, tere s no one wo can elp you escape this codton our lost eath caot elp yu. Reet tat ay. We can als tnk ur stua tion. At te ent ur stuatn s d our mles and ends are d all s good But the stuatn s t eranent it can be anged. It s t ermanent e have n certanty. ere s o uarantee What s left whe nt s peranent? Nothin is eft Only sery and suern are wit us and all the kar traces tat brouht tese tes e stuatns stuat ns . e e ave ave t reect on our lves ts ay. At te ment we ave tese od conditons and situatin, ut ane tat one day we et a dsease. e are terrbly sck. We cannt even ae te stn of our bodes. e need elp ust t do ts. Because e annt ve, everytn under ur ler dy s sled, ad our upper bdy s ared It s a terrle stuatn. e exerene unearable an. At that te, all ur relatves, ly e bers, and ur lv eds surrud us ey are d ter estvt d trs ad atever ese te a d r ur eetut t es. Stll e et rse. Fnal, te ers te ve eleents dss ve e y e ve e at t stay alve e da er, e ave
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no choice We have no power We caot buy another day; we cannot do anything he sense organs stop nctioning one by one Finaly our consciousness disconects om this body, body, this loving body r which we did so many things We accumuated so much karma karma becau se of our body, some so me of of it bad, maybe some of it good, but we did it r this body When the consciousness disconects om this body, there is only one day bere the body stas to smell As soon as we disconect, this body becomes hor riblesomething that everyone is repused by Loving iends and miy don't want his body hey want to be clean of it as s as possible What is the benet of di so ma hins his body in our li? Why do we bothe to keep it look ing nie, healthy, and happy? n the end it is something that nobody wants Only the insects wa hen it is cremated, and i become s a handl of ashes f our m ily ad ieds are good, maybe they will bri bri the ashe s to a holy place Other Otherwise , he ash es il l ust disappear disappear hat hat s what u bd is If e buy it underground, it will ecome ll of insets After After death death no one wants o see this body But our mind has no disappeared; it s still alive t is actvely alive it els more pain It has o suer all he pain and misery om the eaive karma we have collected r the bee of his very body Although the bdy has disappeared, he neative karma has o disapeared t has aached to our mid Ou eltives ad iends talk about h divide ou proe Sometimes e mei u ame Mabe hey will me us e, iall, maybe Sme S me il ha is lef le f? Nohi is le ha do e have? e have othi a s he essee, e oi f sedi u lie ldl aiviies? f e
1
practice something meaning, that is our utimate permanent property hat is the propety that we can take with us which can bene t us in this situatio si tuationn and aft after er our our death R eect in this way At this point, our mind is completey naked and aone, roaming in unown paces with no intention of where to go or what to do he mind is just roaming around ike a ather bown by the wind A ather llows wherever the wind bows here is no control We go wherever the karmic karmic winds b ow us If the kaic winds bow under our et, we go to hell If the karmic winds blow at the crowns o our heads, we go to od realm here is no specic place o stay, no ceran place o go, but our minds still think here are many things we experience thinkin we are still in our previous live, but we have no power to do anyhing We experience many miseries in the odition of the bard state Reect on this What would we do i f we were in his situation? hin of al the people who have died bere us When they were livin, they lt the same as we do hey did' t ant to die so soon hey waned ood things, ood clothing, and good od hey wanted happiness But without any choice, they had to die his will also happen to each of us hi s i s not somethin that that happens only to others hn about this hink of all he eople in this world; there ae many who are happy; there are may wh are miseable But hins ca chae hose who have had a happy li an become mi seable, ad thse ho were miserable a beme hapy Happiess ad miser ae eae he ih a beme p e or an beme rih Ree o ho his chae, h s e a hae emies a beome ieds; ieds a beome ee
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mies ood can become bad; bad can become good Acay, this depends on our attitude When our attitude is good, everything everything becomes good If our attitude attitude is bad, then everythi everything ng bec omes bad This i s aso a sign of impermanence The power become poweress, and the poweress becom e power power Thi s is cear cear We can use a the news on teevision and radio as a part of our practice very day on TV we we see peope peop e dying or inj inj ured ured We hear this a t he time time We can consider a this Someone is ust driving to work intending to have a great day Without waing, they have an accident and die It can hapen to us Havin obtained this precious i, anythin can haen at any moment Think and ractice more Whenever there there is time, t ime, practice ven the way we account r timea year, month, a summer, a daychanes In an earier time, od was one way o counting time In one day peope ate three
meas If we ate three meas, we counted the time as one day Reaize that in any moment, everything is changing, even the measurement measurement of time time itsef itse f changes There is no one who has not died In ture it is not possibe that there wi be someone who wi not die Thi: one day I wi d ie It is not ce rtain how, how, when, or where, but my death is certain When death come s, we have to ow our karmic karmic traces traces We have have no choic e Reect, thi, and e these situations Discussi Dis cussin n imperma impermanence nence ik e this may sound eressin, but this can bring a ood result When we try to do something imress imressive, ive, it can be more deressi ng We have to choose eectin n this way is the ratice ratice o imeanence imeanence We l l sto here and discuss questions tomoo [Deication
Th Ft Ertal om th Chag ChagTr - Th Ng ovmbr ,
Morning Sssion [Guru yoga, rege, an bohicitta prayers]
of time an average person wi see an an el some changes in their min his is the conclusion of the impermanence practice nstruction
The results of the racice of imermanence
I ould like to conclue yesteray yesteray 's teachng on impermanence ith a comments on te resut of te practice I explaine ho to o the practice an the purpose of te practice As a result of repeatedly reecting on impermanence, you graually evelop a natural eling of etacment om normal orly conitions You ill naturally ave a eing of anting to practice You ll ave te eling there s no time to rest itout practicing he eling ill gro naturally, an tat is the main result of iperma nence practice Until you get tis eing you ave to try to keep practicing But once you get tis eling it oesnt mean that you shoul stop reecting on imper manence ! hrough tis your unerstaning unerstaning of te practice e epens epen s an an become be comess more meaningl If you practce, you can experece t yourself yourself No one nees to explan it e text desn't say o long u ave ave to o te practce, but at te beng o ave to o tis prctce ntensvely minmum of ve to seen das until you et te result e recenaton recenaton ve to seven das mean s tat tin tat period peri od
Confession
No e move to te next step, the tird stage ic is calle te teacng of conssion in orer to purfy our negative e es All the practces practces tat tat e o are r puricaton his particular conssion s specicaly to purf our negativities and is part of ngondr practice In ct, al the practices practices of ngondr tat e are oing are part part of consson practce practce o make consson means not only to say that you are sorry r al your misees, but to eeply e it n order to cutivate cutivate the eling of remorse, remorse, e ave to unerstan at e i as rong If e on't ko at a negative action is, we don't don 't get ge t te el ng of sorro or or regret regret It is important important to realze hat kinds of things are are m sees sees or negatve negatve acto s s We have have to recognze a neatve action as a negatve acti Qute ten e ma conser some neatve actns as god actions, as soetng e sld d B don suc an cton, e accuulate s man kac traces; e are rud a negatve actn nstead e reret We ave te r ve ur act We tn
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somethig is good which s ba. We have to deepy uderstad what kids of thigs are good ad what are bad. As we expaied brey yesterday, we have to rey o the teachings, the Buddha' s teachigs, ot just our own deas. Oe hudred peope have oe hundred dieret opiios o oe acton. For example, may peope thi the war n Iraq s bad, whie some thi it is good. How ca we judge? Everybody has reasons on deret eves. We have very lmed understadig. O the basis of these mitations we judge whether an acton s good or bad. As a practtoner e have to hn more deeply. Wh n o ton ult matey brngs a goo resul ene? What kids of thngs ute rng b results? We shoul not ony n of te temporary feeling n resut o n aton. emporarily, thngs an seem e goo but ca ultmately brng very mserable results. We have to n o e utmate result; that s the best y to uge. e ony way e can ascen ths s o suy ad understand te Bu' techng. his is mpoant One e unerstan what nonvuous aons n msees are, then e naurally e regre. Amos everyoe has had ths eperee. When we realze we hve one someg tat s very bad, e regret eeply. ven f e thought of t as goo t e tme but later reaize t s bad, we el regret. ometmes we even cry when e reae e have one. herere, e ve o uerstn our negatve ees. Oe e elze e have done sometng ro s osse to purfy . It s ot soe ss permaneny. A novruus os re emporry. ey re ere ey are not te nture o n. en e n of eorr s s ene
the they stay permaet ad brig more permaet misery. We shoud reaize there is a possibility to purify our egative misdeeds. Whe we accumuate egative actios, it is through our body, speech, ad mid. he oy way to purify is aso through our body, speech, ad mid. We are ot puried by someoe ese comig ad purifyig us. We did it ourseves, ad we have to purify it by ourseves. The r owers
Purcatio happes i ur steps kow as the ur powers powers . hese ur are required n order to purfy our misdeeds ad ega ve actons. he rst s the of tness or suppo of our consson or purcaton. We can make a consson thout the power of a witness, but f we have the support of wtess t brings us more more satscton and condence. condence. We ope up; we speak out all our msdeeds without without keepng ay secrets. It es more satisfyng r us . It s neces n eces sary sary to have have the power of wtness. Here the witness is our own root ama vsualzed n the space bere us as aphrtsa or Shenha kr, along with ll the lineage masters and enightened bengs. he secod is the of r the nonvruous actons that we have done prevousy. his s very mportant. If we don't regret, there s no pont conss ng. We conss because we are tryng to purfy somethng that we hve done tat s rong rong somethng we we regret. regret. Regret s very necessary nece ssary.. e don' t hve hve regret, regret, we n ' urf urfy. y. e tr poer s clle the o e ommmen to not our ms ees e ure. e ve to me s omment t etermno. We hve o e opeey eerne e re
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not going goin g to perrm negative negat ive acti ons om now on. aking the commitment with determination is very necessary and is the third power. he urth is the of virtuous actons as the antidote r our misdeeds. hese ur are necessary r the puri caton caton or conssion. As y ou can see, makmaking conssion is much deeper than just saying, "I am soy. soy. Instead of js t saying it, we have to e the remorse, make a commitment to not commit such deeds in the ture, ture, a nd appy appy th e antidote. hat i s more eective. The instructions r the practice of con fessing misdeeds
For the rst power, we vsuaze ourseves as beng n the presence of ihrtsa, the three jewes, the rege tree, and any dvinites or buddhas in whom we have condence and tst. If we don 't have trust or beief in the divinities or the three three jewes, then they canot be a witness to our conssion. Here we can do the practice with aphritsa. Athough you can aso visuaize the whoe rege tree, the deties, the three jewes, or the three kayas, a simpe way is to vsuaze aphrtsa because you are miar with that mage om guru guru yoga. We vsuaize him n n ont of us, deepy eing the rea presence of apihritsa As he is awse, he kows a our good or bad actons . Whatever karc karc traces are stored in our minds are ceary kown by the buddhas and aihsa Next, remember a your msdeeds Remnd yoursef; thn and recount a your nonvrous actons n as much detal as ossbe It s not real ossle to remember remember a the thns ou hae done whe crcuan n samsara om ben ness ltmes utl no e hae
5
accumuated so many vituous and non vituous vituous actions . There are many you cant remember, but try to reca what you can om this i. Bring the nonvirtuous actions of body, spee ch, and mind mind to mind, and e genuine regret and remorse r them. Think of them as a whoe, "A the nonvirtuous actions om beginingess itimes unti now incudng incudng. . . You cant go one by one, but you can thi thi of a the things you can remember and e genuine regret om the bottom of your heart. If you are abe to ceary bring these actions to mind, then you can e deep regret and even even e , "Oh, "O h, what sha I do? It s good to have a eing of dstress about your past actions r the consson ractc ractc e After havng t deep regret, then e make the commtment to ourseves "I'm not going to do these things any onger. With strong determination, make that com mtment. hat is important. hat is the third po wer. As a resut we have the rth power, the antidote. "Now, what can I do? I have regret I have made a commtment not to do such thngs agan, but what shoud I do wth a the coected karma? We have to appy the actua practce that can purify the karmic traces and negative actions. For ths we go to the urth power, the power of vruous actions We appy the practice of mantra, prayer, and medtatona knds of practices that we do as part o ths urth power of consson. In this way, as I sad bere, a practices that we do are are part of our ou r conss on and puricaton racce. hs atcuar method o consso ractce s he thrd stae o the gor ractces, but each o these practces practces s lnked and ot searate searate I you you develo one ractce el, and t s weestabshed, then t ns the est of the
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practices aong naturaly. All the practices are linked. li nked. hey are linked with the actua practice o dzogchen, which we cal ng hi, or meditation in the natura state. his is aso l inked. inked. here are some peope peope who think once we receive the teaching o the actua practice o dzogchen that ngon dr is unecessary. gondr is necessary until we attan enlightenment; once we attain enlighte enlightenme nment nt then we don 't need i t. Otherwise, we need ngondr his is how we do conssion, purication purication practice. practice. hese ur points are very important whenever whenever we we conss c onss any negative actions . Whenever e practce con ss ssion ion and puriatn, e ls ly these ur powes hs s es sentl ou neglect neglect one o tose oes, oes, r exm exmle, le, you el no r ret, ou n easl see tt there is no pont n nsson you have no determnaton not to reeat the nonvirtuous ton, then ou wll repeat nonvrtuous atons agn. You conssion becomes we ou don' t ply your onsson to al rtce, then you eel the regret reetedl, but tht s the wy to depresson nd t to purton You ust end u eln deressed he way to dssolve tht depresson depresson s t ply the the pactc pactce. e. here s somethng that an puriy nd dissolve te results o your negative tons he remed s the ctual practice. Usully we ete te 100 syllable mantra r the urth oe his mantra s the specl mntra r urcation, and we l t he e llowng desrtion om the text esbes t d te pucton rate n te te se nt o u, enete eet e ee tree, the lm, d ll te us nd detes. Or sml me rts s the embodment o ll te bus, te , te sn, e te ym nd the khandr
He is the actua embodiment; it is not just your thought. Fee his presence very strongy; imagin the gure of apihritsa as cleary as possibe. Reect that a sentient beings incuding yourse om begingess time unti now have been circuating in samsara an suering many miseries. We are bound by selgrasping ignorance and do not have ne moment o happiness or comrt. We suer and suer. Circuating in samsara and being bound by segrasping and ignorance is caused by our many nonvirtuous actions accumuated om inumerabe litimes. hink cearly in this way. he main thing though, regardless o what you say or think, s that you have to el t deeply. his is not easy. he best wa to el this is to develop an understandng understandng o how ho w ou have accumulated so many nonvirtuous actions, and then you can e it. I you do this practice again and again, it will bring a deeper understanding and elin g. hee are dierent categores o nonviruous actions, but it may cause coson to discuss all these things now. o simpiy, there are ve boundess nonvirtuous actions. I you commt those, ater death you you go directly to the bottom o hel l without even having a bardo experence. By doing these actions, thee is not even the boundar b oundaryy o the bard it s a nonstop express, a hel express. It is also wn as ang d, a word oten used n the dzogchen dzogchen teachings. ang is wthout obstacle; it is stagt, diret here are two nds o ang d upard an d nd donward ag Uprd n te reat prtt onerou onerou tn t n d s te enlghtenment in hs ver l tme wtout gong though te br But te nonstop exress to hell is lso ng d te dond ang d Usull te r s reed to s te sttn te sx
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eams eams ee going to enightenmen enightenmentt we go to the brd and then we tans to enightenment hee ae u eated actions cose to the ve stong actions hey ae the u heavy nonvituous nonvituous actions hee ae aso the eight wong nonvituous actions, the nine deuded nonvituous actions , and the ten cmon nonvituous actions hee ae many dieent types of nonvituous actions we have done as we as having encouaged othes to do We have even ejoiced when othes have done such things If we ejoice in the nonvituous actions of ohes, we shae the kamic taces If we eoice i othes' viuous actions, we shae the good kaic taces Rejoicng in e vituous actons of othes is vey impoant We don't eaize at this moment a the negative kama we have coected peviousy by a these non vituous vituous actions We We ae ignoant ignoant o what is stoed in ou minds heee, we ncude whateve we have done with wong action, acknowedgng tha apihitsa apihitsa see s i t cea ce ay y We state ou eget a hese actios and coss to them When hnking ad saying this, ty to e immense eget Fee t mentay and physicay; e the physca pain of eget hen say, "Now put my sainess mind as a winess he buddhas ae wtnesses, and my own mind is a wtness We cao escape om ou own minds Wen you mae you ow mind as witness it means you w e ashamed of you actions i you beak you commitment he bes wss is you own mnd As you make make you own mnd a wness to yu tment e, " am gig ene he d o the gat vehile th patce a go g o eouce an puify puify al hese egvies ha have aumulated will pate ad appy all he vi
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tuous actions even if they ae sma I wi not ignoe ignoe ev en the sma est nonvituo nonvituous us actin actin I wi es cape those actions, as much as possibe his is the uth powe n this univese thee ae exceent beings who ae competey dedicated to doing vituous actions "I ejoice in them Say and e this deepy If you you ow someone doing geat things, emembe and ejoice in them If you don 't know anyone anyone doing these geat things, just e and know that they exist and ejoice in them eneate this intention as stongy as possibe, ad e it as ong as possibe he ext shows us what ou ame of mind shoud be, " conss a negativities one by oe, and then I ejoice in a vituous actos we d o this pactice, pactice, i t can puiy puiy al the negative acions we have coected in a of ou pevious itime i timess unti now We can become quai ed to eceive ecei ve the teachings of the geat vehice; we ae eady f we have aeady eceived them, it heps the deveopment of ou pactice he text says that if you don't pactce ike this, ike a p ape that that is soaked soaked with oi, it eve an take any ettes; it cannot be wten on Simiay, the impue mid canot be quaied to deveop and eceive eceive the teachteachings of the geat vehices ven if you eceve the te achigs, you may may hea them, but what you hea h ea cannot aect aect you mind mi nd Pactice shoud aect aect you mind; it shoud make some change f thee is no change wthin you mid, and you mid emais he same, it means the pacie and he eahings ae not aecting you Something s wog Figue it out ad puiy i he you pacice wi aect you ha is he meng ee We have ow cometed he eahg e ossion n ode o puy his is e puai pae add a lle moe o you udesandig o he uh
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ower, as part of the conssion, we have to ay ourseves to whatever practice practice we are doing And we must try to avoid nonvirtuous actions Avodng the ten non non-vrtuous -vrtuous actons
he three nonvirtuous action o body are taking i sexua misconduct, and steaing Instead, with our bodies bodie s we shou d try try to buid staues of buddhas, make circumambuations, and perrm prostrations he he ur nonviuous nonv iuous actions of speech spe ech are ying, slander, harsh words and gossi ry ry to avoid them; in stead recite mantrs, rayers, and chants ry to engage in tis e tree nonvirtuous actions of the mind are envy, anger that is onglasting, nd wrong wrong views on kar karmic cause cause Having rong vies is tinking that there is no ka and resut, that there is no Bu ddha, nd includes having te wrong view of the ultimte tth We try to engage the mind it dierent levels of ractice according to our caacity, r exampe, deveoing comassion, comassi on, racticing rege or any kind meditation ngage the mind with rac tice his is what what we can can do r our ourseve seve s We can also encourage others to do the same If they ow our advice advice , this brings enet as e In the same way, if somene is genuiney racticing, racticing, then we shoud reoice in them When we cannot ractice urseves nd can't encourage others, we cn ony ray to do the same with romses n deteination We ave to try to engage our ody seech and mind with ll tese rctices an actions hen there s n y to ccumulate negative ctions trug trug ur dy speec nd n d mind I e e clse to netive ctins e voi cumultng new negative actions and tis rctice ll te ld krmic traces ill e eust euste e little by litte litte is is te
simpe simp e way way to engage with our practic practice e Try Try to engage i n ony good acti ons with your body, body, speech, and mind nonstop, nonstop , day and night, and then there is no chance to into negative actions Then it is pure practice and virous action his is how to do the cons sion si on practic practic e Are there there any questions? Q I have a qestion about the Buddha, who kiled someone someone once He had wisdom wisdom and ractice and was abe to ceanse his karma karma But what about the reaction reaction of the guy he kied Buddha wasn't able keep this erson om acting with wrong wrong views KY This is intention here are ony actions of the body, body, see c mind If we can control them, there is n ay to accumuate negative actions Among them the mind is the most important A actions come om our intentions First we have the intention intenti on and then body and and seech ow after after the mind's intention S ometimes, even when we think in our minds that we have a very good intention, our body and seech can apear to take a bad action We cal this wite intention bad action is is the examle you are talking about Another exampe would be someone ho is taking thousands of ives every singe day Imagine that he is stil young aged 25 r examle and will live to 0 or 80 hink hink o f how many many innocent ives wil b e cut o o H e is i s accumulating accumul ating many many negative actions but he is cometely ignorant of tis and enoys it hink o tose wose lives are being taken, and lso the erson wo cllects te bad ka Feel strng comassion r tis erson nd te oter eings o ae been killed f e el true nd genuine cmssin e ill try to el nd a slution r m to sto tis ction But let's s e cnnt n ny solution Wen e dvise im nt t tke
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ives, he does not isten Justice is not pos sibe There is ony one way to stop him om doing these things For his benet, we nd the ony soution is to take his i It is ony one persons i We e such strong compassion not wanting him to go to he r many many iv es that that we e it is nothing if we go to h e r one persons i If we e this reay and truy, then with this genuine intention, we may take his i We stop him om coecting karma, and the others are ee This is having a good intention, but the action is bad because because we took a li Bec ause of the power of our good intention, intention, we don t int he because e have taken his i his is cale g intention, bad action This is a st Amn g the three doors, the mst imprtant an eective is the mind By cntrast, if we desire meat and we raise our pigs, chickens, ambs, or buao very wel, we this because we want to eat good meat r se it r a ot f money It is our desire This is a bad intention, but the action ac tion of taking god care of our our animas is g ven thuh we do this good actin by by, because our intention is wrng we cannot get the ben et of taking god care of ur animals Instead we will get the punishment punishment r esiring meat Thi s is h karma orks orks Q As e are sayin the 00 syabe manta, hat ae e imagining or visuaizing as we are saying that mantra? KY his text desn't escribe any specia visualizatin But accrding t Shaza Rinpche, e imaine the ree el, and in the hea Shenlha Shenl ha kar the 00 sylables ae ae ciculain A e say the the mantas mantas , the syllable s ciculate an raiate raiate liht he iht cmes t us in the m necta an ashes bies clean all neativities he neativities cme ut
of the ower orices of our bodies in the rm of smoky iquid that goes down into the earth under us to the open mouth of the Lord of Death A these iquids int his mouth, and al negativities are exhausted and nished through through this this proces s Then the Lord of Death is competey satise and he coses his mouth In this way our karmic debts are paid We are ee om al negativities This is what we can visuaize as e recite the mantra continuousy hen, as we compete this , raiant raiant light again again comes om al the buddhas and Shenha kar an the rege tree It ls us, and e receive al the blessins an empements e receive al the knlee an blessins om them With this intentin e recite the manta a nal t e an cnclue the practice ith deicatin You You can practice n this ay theris therise e the most impoant thin is t eeply el regret, and with a great generatin determination and cmmitment say, "I'm not goin g to d su ch nonvius nonvius actins again I regret all my neative actins Then hile havin this strn intentin recite the hundre sylable mata t puify, thinking that as yu recite his manta you are puriying all yur neative intentions I ill rea this mantra Yu can recite this sloly ! Q Bere the hndred syllable man tra is isted in u bk thee is anthe mantra KTY Oh yes, OM T Y S L D U is als a picatin mana particulaly r puiyin the si ealms I cmes m the the Ma y cycl e I s a ve ve ppula an cmmn maa is a vey impant mata a can be ecite as puricati puri catin n e can eci e cie e his a aa a hee in the manta eciati late Bn e
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have three essentia mantras: Y LE , ZHI ZI L L, and These L 6 Y three three mantra mantrass are ca ed the three es sentia or three heart mantras You can recite Y LE here or during the mantra recitation later Either is ne Q: To encourage virtuous actions, is it good to imagine others with you when you ractice? KTY: Yes, r exame when you ar doing the conssion, you imagine the resence o all other sentient beings doing this wit you When we take rege, we lso imagine eading ll sentient beings in rostration Q Let's say you ave hurt someone in your li, and you go to them and conss to them You sy, "I ave hurt you, and ave ied to you I they resond to you in great anger and hatred, wat is the best thing to do? KY: Remember to ractice atience Ptience is the third erction o te ten aramitas It sould be easer to el atience because we aso e remorse I we e a strong sense o remorse, remorse, and we eay want to aologize, then even i the other erson is angry, we stil e deely sorry We should el more atience; we soud not el the need to react wit anger We have to be atient because we ame to tis erson to conss I you you react te same ay this erson does, you are not eally sorry Hve tience It will el you deely l sorry en even i te erson rets wit er, you won't ee u u ne ou ou mit mi t ee ee l unomrtble unom rtble you r r ot comletely comletely ured ured o your your etive emotions, but you c ber te oter erson's rection
There is a story in Tonpa Sherabs biogra bio grahy hy here w as a pow er king who was doing a ot o nonvirtuous actions a the time time Fi nay na y a year, year, a month, and a day passed, and he became terriby sick Sti he had no regret r his bad actions e was terriby sick, suered a ot, and died Immediatey after his death the Lord o eath came with a asso and and net and took him straight to he e receivd a very hard punishment and suered suered a ot uring the time when he had been aive, he had had a chance to meet Tonpa Shenab e received teachings, but he never changed his mind about his actions e remained te sme When he died he exerieced lot o suering Ater his death, is son ws uset nd went to onpa Shenrab He invted im to teir palace and asked him to el is ter ona Shenrab did the ratice o chan gu, a special practice to guide beings om dierent realms to the iger realms and nay to the state o enlightenment It is om the cyce o the One Hundred Thousand Buddas ritual which is ouar to this day onpa Seb emanated as a deity to subdue the deity o el, and e visited this man who was being so badly unished e king was very weak, unike when he was aive ona Senrab lt very strong comassion, and told him, "I am your teacher Now ow do you el? When you were alive you didn't isten to my teachings But now you are suering so bady Now you sould remember me nd remember te teing s All that you ae suering suering is te result o your ka, te novirtuous tions done n your litme ou ve to uderstnd your misdeeds nd uderstnd tt tey wee won is woke te kn u He lt dee regret that e d done ll tose bd tins; he t stron ses o remors remors en e elt elt dee omssion, omssi on,
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and he generated a compassionate mind He thought, "I have done so many bad things ow I don't mind Pease punish me, and et me take on the suering of others He had this intention After that, he was abe to t o be ar the the sueri suering ng with more patience With this patience he t ess suering because he understood his is one exampe exampe Sometimes we e very bady We may ce a very dicut s ituation of sickness, or suering We may thi, "Even though I am practicing a lot, I sti got sick aybe ayb e there is no a w of kama, kama, no kamic kamic cause If I am practicing, I shoudnt get so sick. is is wrong tinking. We get sick because ad karma ripens It is ot te consequece of practice, but of te actions of many itimes ripening. he result of practicing in this itime may come ater in this li or in another i. It doesn't mean that te practice of tis itime does't give a resut. We ave to understand tat. We have to thi, "y sickness is te resut of my own deeds, my own negative actions. Nobody is punish ing me We eed to uderstand tis and thik in this way If we change our attide attide toward our sickness, we wi el more patience r our sickness We may may not e more comable , but we can have a wider understanding. Otherwise, we say, "Why am I sick? Wy only me? I aven't done ayting ayting wrog. wrog. here are so many people worse than me. We complain more and more, ad tha ust makes us suer more. Complai Com plaiing ing doe s not alter te te su su eig of our ody but we add more suerig ad pai wit ou agiatio ad complaits . If we ust ope y givi up all tese ideas,
knowing te pain i s a resut of our karma, karma, the pain wi sti be there, but we wi have more patience patience with with it. So this is the way to thi is i s ow we create create patience Q I saw this happen once with with a ow worker i a simiar situation Someone gave im some advice advice , and r one day his mind was open. But he went back to his habitua tinking right after that. He ony changed r one day. It was remarkabe, ut te e went back to where e was. It is dicut to know ow to dea with someoe like tat, dicut to know what to do It is sad. Y Yes uderstad it is vey difcult if seoe s completey uale to elieve i ic causes, uale to iste uable o ope to isten t is ard. Wat ca e do? We ca meditate and do practice o teir eal hat is our way. e est way is to try to teach what we practice, ad ad cage is attitude and ideas at woul e etter If we are unabe to do tis, te practice on his ehaf and dedicate te te meits of your practice practice to im. t ca elp Most of te time, time , we create our ow pai it our mid and ideas. Wen te body els pyscal pain, it is often te case tat we tink unnecessary things ose tougts ca rig us more hatred, ager, desre, ad ealousy Pai can ead to atred ad ager. Sometimes te one wo is sik does't even wat to tak to tose elpg em tey get agy. hat is te attitude tat causes more suerig We wil stop ere [Deio
Th Frst E rtal rtal Ts Tsms msso so fom th chagTr - Th Ng Ng Novmbr ,
Aftrnoon Sssion
hge mid. It seems impossible. We have to develop this mid o the basis of great compassio, yig sm Without great comassi, this kid of itetio caot ise. ise . is we have o develop great great comassio wthi orselves orselves . t is very imporimportt ad is oe of the two mai pillars f the path of libertio. The wo pillars re method ad wisdom, a ad shab Method rers rers to great great compassio as w ell el l as bodhicitta. There are two kids kids o fbodhicitta. fb odhicitta. There is the bodhic itta ofrelative of relative truth truth or elative bodhicitta ad there is absolute bodhicitta. Wisdom rers to absolute bodhicitta. hrugh hrugh meditatio we gai kwledge of the absolte truth o absolute bodhicitta. Relative bodhicitta is this great itetio to help all other setiet beigs. Method ers maly to great compassio ad is relative bodhicitta. Withot this grea compassio we cat become lly elighteed. I order become lly elighteed we have t lbeate orselves om the two extremes h e exteme of samsra samsra ad the th e extreme extreme o f . Whe we e too peacel, there s e de f lli it the exteme of i. e l f r beet e hae sme leel f ealizt. We xeece secl leel f editti cessi. e c ll i this sita
Guru yoga, rege, ad bodhicitta prayers]. We have ished the st f hee prelimiary practices iemaece, ad cossio. ths ext e are called the three impt elimiar practices which tame oe's o mid state. The three common reiminary ractces which urify one's mid state
The secod group of hree pracices is cal led le d the th e three commo prelimia prelimia actices which purify oe's mid se. e rst of these three three i s to geete geete o deel the elighteed mid o the basis f e compassio. This is the prctice f bodhicitta i Sasit ad i Tibeta chag chb i sm which is bddha mid o elighteed mid. To help ad become elighteed r the beet f all seiet beigs is the mid of bodhici, chag chb i sm We are pctici l r or ow beet ad ece i c we ae practicig ll bes ll setie beigs i all ieses s s ierse. We eliee ee e s f ierses. Whe e e e l erig, erig, we oe oe milli s f ses. se s. We e sii t el ll see beigs i those iveses. is e
3
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tio r a very og time. We experiece peace ad seem to be competey puried of a our egative egative emotios. emotios. It is p ossib e to remai i this r eos ad eos. The amout of time i t wod take o e setiet setie t beig ow i he ream to attai eightemet is shote s hoterr tha tha r oe who s ito this type of meditatio. You stop there r a og time. So this is the extreme of irvaa. It is ot the ll resut of irvaa. It is a causa irvaa, a relative irvaa, ot ll eighemet. There are very subte deemets that have to be pried. It seems as thogh we have o delemets. We ca l ito thi s state state i f we do' t have his ractice of method o geat compas sio. Gea comassio emids s to ot o stay oly o ow ow eace ad bee t. t motivates s o get ebo io samsara i oder to help other beigs. This brigs s more qickly to elightemet. Great comassio is the aidote it is the pracice which protects us om ig ito the extreme of irvaa. irvaa. The extreme of samsaa is to ito samsara. The mai atidote atidote llig ito he exteme of samsaa is wisdom, which is the kowledge of the absolte abso lte tth. tth. The oot of samsaa ca oly b e ct by wisdom ad ot by ay ay other ractic ractices es . Other pracices ca hel s to de elo the owledge owledge of absote tth ad to spess other eative emotios bt the caot caot cut the oot of samsaa. The oot ca oly be ct by the owl edge of absole trth trth or view. iew is mos imotat. This view, or wisdom, is always combied with metho eat comassio bodhicita. Wisdom ad mehod ae alas oied. Theee we sa he ah lam tap tap sh s h zng z ng jk is he icaio i caio of meho a isdom. Thee ae wo ths he absole th a he eaie h. This is e also. As a esl hee ae o tes of b
ies or kayas. There are the rpa kaya ad the arupa kaya, the rm ad rmess bodies. rupa rers to the dharmakaya which has o rm ad is the absote state of the buddhas. But om this state of the dharmakaya arise the rpa kaya rm of buddhas, like the sambhogakaya, ad the irmaakaya. These are wrathl ad peace deities which appear accord ig to beigs' capacity. The maistatio of these deities apears accordig to the capacities of setiet beigs ad as a resut of the the compassio practice we have doe while o the path, bee attaiig eightemet. Thee is the base the ath ad he result. The reslt is bddhahood. The ah is the ractice tht bigs s o bdda hood. The base is the absol e tth which has the potetia o big s to elihte met. If we dot have the potetia l to attai eightemet, the thee ca be o h, o acces s through through which we ca reach bd dhahood. The base es maily o he o truths. We sually re to this as bddha atue it is the atral state of mid ad a part of al setiet beis. Whoee has mid has the atal state of mid. Mid ad the atua sate of mid ae isea rabe rabe , ie d. Sice Si ce there there is a atal sae of mid thee is always e ossibii to attai eightemet. That is why i is called buddha are. c he aal state of mid itself is ot bete ha he buddha 's atura state of mid i the abso abs o ute sese . Bt i a elative elative sese becase we do do 't ealize o atr atral al sate of mid i i s he basis o f samsaa, the soce of all misery mis ery ad sei. sei. loos d elde b it caot be deled. Theee i is calle he base. We ae elded o i e ealiy of his state. desadi desadi o aai he ealizaio of he aal aal sae is ce c e he ah. Whe e ll ealize i i is
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called the reslt. For this we always have to combie these two practices of method ad wisdom. Therere we have to develop great compassio. The deitio of beig a practitioer of the great vehic le depeds o whether we have compassio or ot. I f ot, the practice practice i s ot the great great vehicle . It is a vehicle, bt it is ot the the great vehicle . Laghter. We practice bodhicitta becase or developmet reli reli es o the basi s ad derderstadig of the laws ad the ctio of karma. karma. We practice practice i t r this reaso. This karm karmaa is ot oly r s; a ll setiet setie t beigs are circlatig o the basis of karma. We hae circlated i samsara om begigless time There is begiig r s. e c sy whe it started, eve Bddh ct sy. Therere there is o begiig of rselves. Samsara des ot exist. f it exsted, it wold be kow by Bddh. Bddh. Bt e ly said, "Begiigless samsara. magie how may billios of yers have ssed sice the begiig of begiigless time. Tht's how log we hae bee crcltig samsra. We are chgig ll the time, wit dieret bodies ie s d tyes tyes f f lf l fe. ech l itime, there there are may dieret types of lives some li is with rm, some withot. Eve if we ly imagie r litimes with rm, they are ctless. Whe we take rm, we are deedet rets, reltives, ad eds. We ae coectios. each litime these coectis re ot with the same beg r csciosess. The aret this li wl t be the same cosciosess s the ret i the ext life. The ed i ths , te brter brter r sister, will chge the et l t ther ed ther brther d sster. the li er gi it chges. e c imgie ll f the deret rets eles d eds f r st, reset, d re lies. We
35
ca see how or li is coected with so may dieret beigs i dieret li times. Imagie or preset preset paret paretss a d best ied. I a previos li time we mst have had a best ied. If we are 0 ow, that meas we had aother best ied we ve ry mch loved jst 0 years bere, bt we have completely rgotte them. It is oly a matter of rememberig or ot, te rela tioship i s always there there with other beigs, bt we do ot realize who. I ct, all setiet beigs have bee or best ied, someoe we most loved. While we are i a deep relatioship, whe two eople love each other very mch, they do' t wat to leave each other. Bt some how we have to leave; we die. The e completely rget these thigs. If we cold remember or previos litimes, it might be ice, bt it might be diclt. dic lt. It might be very cosig, diclt, ad depressig. This kid of kowledge comes thogh derstadig derstadi g the law of karmic karmic case ad its eects. Yogdzi Ripoche ofte gives the example o f pttig a black se ed ito it o a ot lled with white rice. The we shake it ad shake it. t the ed, there wold be ot oe sigle gri of rice remaiig which was ot touched touched by the black seed . Similarly, this black seed is like a idividals li. The rest of the grais of rice are like all other setiet setiet beigs The ot is the six realms, ad ll setiet beigs are circlatig, like shakig the pot. We have already bee circlatig log eogh that there is ot oe setiet beig remaiig who has ot bee toched by s, wh has t bee i a relatioship relatioship wi th s, wh has o coectio with s. That is the examle f hw we hae cect wih ll ther setiet begs. begs. rst we he to realize this, ad the lthgh e kw i, ll ther begs re igrt f this e kw we re c
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ected with other beigs. We have the greatest resposibiity to try to hep ad ot ha them. We eed to be i harmoy with them, ot ght, harm, or hu them. We kow that, but they dot kow that. They might harm us because they dot kow Because we kow, we shoudt abado our kowedge; we shoud try to d a soutio to hep give other beigs the same uderstadig. The oy way is to practic practice. e. We have to thi, thi, " " setiet se tiet beigs have a deep c oectio with us. We are al suerig a the time i misery As we spoke yesterday, we have to realize there there is o happiess withi samsara. Eve if we thi there there i s some comrt ad haies s, it is i s st the begi ig of suerig suerig or the cause of suerig Dieret beigs hve dieret dieret kids of suerig. suerig. We may ot be able to imagie the hell hel l ad hugr hugryy ghost realms, but we ca imagie the aimal ream. I the huma realm there are may dieret types of suerig huger, cold, sickess These are commo. There are may specic suerigs r idividuls. Eveythig Eveythig is perct, but s til there are m bearable miseries I ct, whe we bega our lives , we bega b ega with with miser mis eryy d suerig. Whe our lives ed, we ed with misery ad suerig There are so may dieret levels ad types of misery tht i ct we we do t eve remember whe we re suerig. Whe we were i our mother mother 's omb, we have rgotte, rgotte, but we must have experieced d icut, ad the we were bo Durig birth, we sered, bt we do' t remember remember it, be cause ow we el oka At At that momet we sered sered ad sered esterdy I hd a headche, bt tod I el ok Jst becse el ok t does't me I did't ser ester d e ser As bb we ser becse we wt somethig, d we ca ot sek ot or
get it. The whe we are a itte oder, we experiece aother type of suerig. We ght with ieds; we wat somethig aother child has but cat have it. This is commo, ad it is also suerig. l this dissatisctio is suerig s a teeager we suer suer more. We are more egaged with our i; our suerig is as deep as our egagemet with with our ormal ormal lives . duts suer suer eve more more They The y hve may resporespo sibilities I dot eed to explai al this; we al kow it. The we experiece the suerig of agig. The worry of agig is aways aways with us ; we eve do do 't wat to tell other peole or age age If someoe asks how old we re, we become comrtble That is other te of srig We re shy to tel our age h It s tural s we age, o bod becomes weaker. It starts om bih, bt we do't e it immedately becase we are egaged with with other tpes of suerig Serig is ot uried, bt we do 't remember remember it becase we are too egaged with other tyes of serig. We are lws serig. We get wrikles, lose or teeth, d cot walk s we sed to; we cot r; we get sick This is agig The all, we hve to e That is the ed of this li he we die we experiece aother big seg Acally we exeriece the same kid of suerg whe we die as he we e rebo, but eople prer to be rebor th to die Death s somethig we ca erceive ow, uderstd ow e cot emember ur rebirth. We ca see others exeriecig birth; I dot ow wh we ot cosider birth seig e ecee eth s mor serig, t ccod to the text we do ser th t Thee re r mor ses ech litime the mse f bt, the mser of sckess, the se of , d the
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misery of death Th ese u r great great miseries are experienced equally by all regardless of soc ial ia l status status;; everyone everyone goes go es through through the ur miseries obody can reject them or deny them Therere, samsara is ll of msery. ll sentient beings are suering, but they don't know what is the cause or the soltion to avoid this kind of suering We ow, or are starting to know, there is a solution There is a special cause of those miseries which can be puried We have to el more responsible If sentient beigs canot purify the cause of misery, they can ever escape. They can never libeae hemselves; again and agai they will ciclae i samsara. We have to el moe esosibiliy toward helpig, ot ol o if orselves but toward help ig oer beigs. beigs. or example example , if someone who is close to us is i s getting sick or is being bued i a re we can't just stand there ad watch, watch, doing nothing We need to have the s ame kid of eling elin g of o f urgecy urgecy to help hose ciculating in samsara Whether or o we ca help is a dierent question but e mst . We know they are suering, circulatig miseable; we canot sand by wiho doing anything We try to nd a soltio so ltio. . We should shoul d try try to produc producee the spe cial ie tio o elease te misery of those setiet beings he stog intentio o relieve setient beigs his geat compassion is called nyig j chpa t means "How can elease he miser of all setiet beigs We elease them hough loving kidess champa e ae o poduce his. f we do' el loe someoe the ee if someoe is seig e do't eall el e ee o el hem f e ae a good eso eas e t o help b isie o elig is eal oads em. B if someoe o is e close o s om
3
we love very much, lls nto a dicut si tuation, then of course we try to he lp We try to nd a solution solut ion becaus beca usee we we el great responsibility We el more pain when a person we we love experiences pain B ecause we love this person, the loving kindness we e l causes u s to take take more responsibil responsibil ity to help, to try and remove the pain of this person Wihout real love r this per son, we can try to help, but we just dont have this eling We need to have the strong eling of being responsible with the strong intention to release the misery of all sentient beings This is great com passion, bodhicitta The si si x stes stes to rod rod i g the the mi mi d of elightemet
There are six steps to poduce the enlighened mind in us. The rst ste is calle ma sh pa, or realizig that all sentiet beings have been our mother brother sister or one to whom we have been clos est magie magie that all setient setient beings at oe time have been the closest an most lo ing being in our liv es. f you are clos est to your mother the realize that all sentient beigs bei gs ave been b een yor mother. mother. f you ave been closest to your ther then realize that all sentient beings have bee your ther f ou are closest to a iend the realize that all sentien beings have bee your iend magine it accodig o you situation situation i this l i The second sep is called tin tn, o remembe the lovig kindness of hose beigs to hom we ae most clos e. The tir step is calle tin z t o emembe emembe o epa epa ei kidess kidess . T his is e simle. Ee if omeoe gies s a c of good ea o a elicios ie e sa hak o a feel gaide. is is omal ad commo goo beaio mas. W do e hik of ayig
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back the kindness of those beings who have been extremey kin to us We have o think of their kindness kindness and of repayig repayig heir kindness This is the third step. The urth step is caed champa, loving kindness We have to produce ad e oving kindness For these reasos, we begin to e c oser and coser to other other beings We e more ove toward seiet beings It is not easy in the begiig, but if you reect on this over and over agai, it can bring you cos c oser. er. The mind ca ope more and more to other other beings beings This helps us to ive in society soc iety in peace and harm harmo o.. Many con icts come om o lac of coecio ad opeess o ohers We do' wat o ope ad share wih ohes opeig, o listening to each ohe s he case of may proble problems ms . The fth sep is grea compassio, nyin . If we ae at this stage o f udersadi with loving indness , we aturall aturall become more ope and coected wih ohers we aturally nderstand other beigs. Ee wih animas, if we are peacel whe we approach them, the will ot ru awa. B f whe he come ear, we hi hem ex ime he see us they say awa We ca see this with a id of aimal. Hai rea compassion is no oly abo al or een udersadi lagage . Or comassioae mid eables grea commicao with oher beigs, o s hmas f we are i this sae, tha is grea The compassio comes atray i is o had o eerae compassio r all seie eigs. "How ca el compassio wors eem If o do ' dersad dersad hs lo so, he will be dcl eeae eeae his id of comassio comassio el i dess oad ee oard oard o or or icoce iae eis he sixh se is called s hk m sreme ieio or sreme Whe
we have great compassion we ony think of how how to reease he he mise m iserry of a sentient beings. But if we have supreme mind, if we have this reay strong intention, then it can trasrm into the stage where we are more responsible r remoing the misery of all sentient sentient beings. "I have the l resposibil ity because I know how to hep wi do the purication and remove the misery of al sentient beings I wi hep a sentient beings I wi do it Being deter mied in his way is caed lhak sam Al hese steps are the cause of bodh icia, ad i atray trasrms us. The rs qesio is, "B how can I remove he ise of all beigs How ca hep D hae a wer o help The secd qesio ass "How ca help hose es do' ee ow, who cannot see, who are iisible There are many beis who are iisible i his i. How do help hem Do give these beigs clohi ad od ad sheer Can this hel es, es, his ca help . If a beg has o od, ad we gie them od, it is hep, 's o eouh Ee if we ae able ie if we hae eogh propert, we cao possibl ie eough o help all see beis. Ee if we cold gi e he hole erse to share with al sentient eis, here are sti ma may more see beigs. How ca e help Ee f e e somehi o hep temporari, i des' remoe their mser. Someimes r if self ca case more misery. The es a is o remoe he cause of misery hs ca ol be remoed b someoe h has he capaili "A he momet d' he a poer or or abili o reme e es, es , iora i orace ce o he case of sfsf hae he same sei Ho ca elease hem m heir seri whe he ee released om m ow he aer hii ad seachi e
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realize that the oly beig who can help is the Buddha. Therere, i order to help setient setient beigs, rst we have to attain attain buddhahood; the we ca guide all sentiet beigs to release their misery. Therere we pray, "ay "ay I attai attai buddhahood buddhahood i this very li, at this momet i order to help all setiet beigs. This kid of strog, geuie, ad heatlt heatlt itetio ite tio ad praye is called aspiratio bodhicitta, or the bodhicitta prayer. That bodhicitta is the result of the six s ix di d ieret eret stages of uderstadig the relatioship relatioship with all be igs. Whe we begi to practice bodhicitta we have to use a lot of eort; it els like we are makig it up. It is ot or atural behavior or itetio. It is produced, it is a made p itetio. If we prodce this made up itetio regularly, the slowly it chages ito a real itetio. Oe day it becomes atural ad our real itetio. That is whe we have obtaied the real bodhicitta, ad we become a bodhisattva, oe of the three j ewels . hat i s great This bodhi citta practice is the base of all the knowledge of the practice practice of the great great vehicles . I t is like a good good,, rtile rtile e ld. y y seed se ed we sow ca grow if we have thi s bodhicitta mid. The all the kowledge ad good qualities of the great vehicle grows aturally, rapidly, ad i a eective way. This is bodhicitta. Te ractice of bodicitta
Practically speakig, how does oe do the meditatio accordig to the text gai we geerate i ot of s the re ge eld r Tapihritsa as clearly ad brighty as if the ae liig thee. e el thei pesece. I t f them imagie that there is o setiet beig wh has t bee paret, child elatie best ied mst led pes. All these beigs are ow ciclatig i samsaa seig
3
with so may miseries Try to imagine their miseries; try to imagie how they are suerig. Try to geerate compassio r them. Feeling a strog sese of compassio r them, immese, uqualied compassio, we thi, "I have to help all the setiet beigs . This is my resposibil resposibil ity to release these setiet beigs om their misery. Ctiue to reect, "I have the resposibility, bt I dot have ay power. The only beig who has the ability is the Buddha. Therere, i order to help guide ad release all setiet beigs, may I attai buddhahood i this very litime, at this very momet. The I ca guide ad release all setiet beigs to empty all of samsaa. With this kid of itetio you make this praye, ad say it om your heart. eel this i your heat, ot i or brai. The brai is r thiig thiig,, ot real e lig. Fee lig cmes om the heat. heat. his is what I experiec e. I do t kow kow what what you experiece; maybe people have dieret ways of eli g. But we have have to el it. U sually we sa heartlt. he artlt. This Th is is a good word. word. Have Hav e a heartlt elig. We have to geerate this iteti ad hae a strog aspiratio to attai elightemet or buddhahood i this very litime at this very momet. It will ot ecessaily trasrm you immediately ito light but this i s our aspiratio. It ca be as big as possible. Dot thik small; do t have have a limited limited aspirati. aspirati. The aspiatio should be as huge as possible. We imagie all these thigs caelly; try to el it agai ad agai. Thik ad ge ete the elig f cmpassi towad all setiet beigs. If d t el the iteti e stgl gai tr t imagie the mise f all setiet beigs. hik f the beigs ae clse t; dig that ca slwl big clse t cmpassi. ith the stg iteti aspiatio
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to attai elightemet i ode to guide all setiet beigs, you say the bodhicitta paye. The paye is a remide of you itetio. Whe you say the paye, thi of the itetio of what you are sayig, ad ty to geeate the feeligs. This is the bodhicitta paye. [Ripoche says the paye] J ta al wa ph ag pa zhn zh n du sg du sum g wa th pal m chn sang thb par cha way ch ak n chang chub chg tu sm d
The istructi f hw t meditate is described i the rayer. Basically the prayer meas s ll the crs uddhas have doe ere the wer f the irtuous actis the three imes, icludig what I do w, i rder t help all setiet beigs to attai elightemet, geerate my buddha mid, I geerate bdhicitta. That meas, "May atai uddhahod i ode to guide all setiet beis. May I attai buddhahod w at this momet, by the power f the rtus actis of the thee times icdi this ery practice i der to guide all es s the uddhas have doe. doe. ll the bddhas hae attaed buddhahod i this wa. Ths is the path f the buddhs, the trc the uddhas leave. We llw their tracs. This is bdhicitta pactic pactic e. It is ery ery iprtt iprtt ad ec mig moe mus ad pplar. This i s gd. g d. We hae t practice this thi s s fe fe s ssi ss ile le a egular asis. Ee he y are t meditati meditati ut us sit si t diri diri ly thik f this cecti her es. Ths ca kee s h her es it ca hel us e l f the sir r wish t atai eihee hel all setiet eis Ths s e hcia hc ia r aspirati dhctt. There s he f hct
called pactical bodhicitta. s a esult of havig the aspiatio to become elighteed r the beet of all setiet beigs, we ow have to pactice doig that. We have t apply the pactice of bodhicia to lead us to the state of o f buddhahood. buddhahood. We ca do ay kid of pactice, whateve we kow. We ca recite matas; we ca meditate. Meditatig i bodhicitta itself is the bodhicitta of actio. Meditatio ito the atual state is the best bodhicitta of actio. Eve a sigle mata is bodhicitta of actio. Whateve pactice we do, we have t stat om the itetio of bodhicitta. I is the iitial pactice. ll pactice begis om the itetio of compassio ad dhicitta. We do all ou pactices i rder to lll ou bodhicitta practice. Whe we geerate bodhicitta, we have the itetio to attai elightemet r the beet of all beigs b eigs . We ae ae doig doig this practice to attai elightemet. Why We ae pacticig pacticig to h elp all a ll othe se tiet beigs. Thee ae o pactices which ae ot pat pat of bodhicitt bodhi citta. a. This Th is is oe way of appachig the esult of bodhicitta. ll ur ractices ae coected. Bdhicitta is ceced to compassio, t guu yoa, to impemaece, ad also to cossi. Eveythig is coected. You have to be aware f these cectios betwee the practices. This is bodhicitta pactice. Do yu have ay questi questios os Q Ripoche, have a questio abut geetically iheitig somethig. Ofte we hear, "Oh this is geetic. Ca we ust say "It is karmic karmic Is geetic als karmic karmic Wht Wh t is the trth trth abut ths ths T T t is aric aric srely. It ca als e eec setmes. Sme diseases ca e rasmtted eecally but beig eetic dest ea ea hat t is t als ecuse f ma Bei eetic des t dispre h is the resl f ra. t is ls
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karma For exampe, i i oh he reu of karma karma and geneic o e orn a a daugh er or on o pecic paren I i oh geneic and karmic re here o dieren odhicia prayer? KTY There are many dieren bodhicia prayer Ever cyce ha dieren prayer, u he meaning i exacy he ame Thi one i a very general prayer nd he prayer we ay a he egiing of he eaching i om he a Gy cyce, he oher Tanra In he oher Tanra cyce we ay, "I am enering ino he Grea Secre, he Ulimate Secre of Sagchog Gyalpo, which rers he atural stae of mid I eter this, meaig, "I pracice this in order gide all seie beings The meaning is the same t he ed, I geerae odhicitta r the benet of all inie sentien beigs I eter ito he door of Sagchog Gyalo, into he state of Sangchog Gyalpo, i order to guide innie enien being irt, I enter io he ae; I atai elighteme, ad he I hep a setiet beigs It is a dierent way of saying it, bt the meaing is the same In our practice i the mrig, should shou ld we start start wih he g yoga, rege, and odhicita prayers om the a Gy and hen egi? TY This is p o y Y ca do as we did i the afte Y ca d the ine puricati puricati breathi breathigs gs ; this i s gd t reesh y The cs g yga ad establish the gre f aihritsa clearly Y shld feel the resec e f Taihris Taihris a the real presece whic will brig mre asirati asirati ad deti deti The deel a eep eti twad Taihritsa thikig f his wledge abiliy, ad cmpassi t e as r a
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him r he eing and empowermen o reaize he naura ae of mind, he rea pace of or own own mind Thi i gu yoga Wih hi srong eing, we have o pray You can pray more han hree ime don op a inging he prayer hree ime If when you pray you oe he viuaizaion, hen r j j viuaize and hina hinand nd you don need o u e word wordj u imagine hi image in your mind, and hen nay you can ay he prayer Some peope e ha aying he word give a cearer viuaizaion If hi i he cae, ay he prayer Ue whichever mehod i good and comrae r you, which wi improve he deveopment of your mediaio There is deite system, t as a group we have t systematize i, oherwie i ecome chas whe practicig in a grou grou But idividualy vidua ly when you pracice , do whaever is est r yu o eaih he visuaizaion The mai thing is yu have to have a rea expeence Rinpoche, I someime e overwhelmed whel med by he pervasi vene ven e of o f sering sering ad that i isef is a kid of suering I thi it is reed to as the sering f serig serig Do you have advic e r this e lig of being overwheme overwheme d y he h e sueri suering ng f thers? I is js s pervasive Is here a specic atidote r that? TY TY I d t uderstad uderstad yor yor qestio Yu get erwhelmed by he sering? Is there a atidte o the awareess that serig is pervasive ad erwhelmig? TY Sre, the realizati f serig is a gd thig We experiece pai whe we realize serig hat is a gd thig a gd serig I we d d the real slti t it the t is st le rma serig, b if we d the slti a apl it, the it ecages s t ractice he sli s h a we we y thi f this
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suering, instead of holding on to how the world suers, suers, change your intention to nding the solutio. The solution is practice. or whatever practice you do, generate compassio and dedicate the merit r all the beings experiencing suerings of any kind. Whe you dedicate the merit, you dissolve all the suering. ractice bodhicitta, generate compassion, or practice gu yoga. There are many ways. You can do conssion, and it can be very helpl. We actually have to meditate, go into practice practice ; it can help you. The suerin sueringg you experiece because of the uderstanding of the suerig of setiet beings will not e pil; istead it will ecourage your ctice We he t elze the misery as ms e, e, ad tht is oe of the trhs. Q Wod u say a atidote is when yo are i the aral state TY Of corse Bt we are ot ready et. Oce ou re read ready, y, that is best . Now I hae to gie some aswers to some of the qestios yo wrote to me . [itr nt n t : Stunts Stunts at th rtr rtrat rt sm f thir qustins wn r Rinp Rinpch ch t cns c nsi irr an rs rspn p n t s as nt t intrrupt th f th tachings as thy thy r bing b ing prsnt]
Oe questio was out out the so les of the et. Becase we cosder the soles of the et s ace of the hell realm, will bad higs hape if we mssage the et I dot thik so This is ot eetic; this is m Athe esti sked why he crow chk s the lce f liss d why it s ot the het. This is iterestig est. e s "the cw is he lce f et et liss lis s pe. pe. w ll epli e pli this
in two ways. ways. In genera, genera, whe n we do gu yoga, we imagine the gu in the space above us on the level of the crown or higher. We can also visualize our guru in the heart. When we sit and visualize, we visualize visual ize the guu guu in ont of us, cing us at the the s ame level . When we are walking in the daytime, we thi of the root guru at the crown chara, on th top of our head. When sleeping, we visualize the guru in the middle of the heart. Whether walking, sle eping, or meditating there there are three three ways of visualizing the guru. That is what it rers to i the case of guru yoga. In a specic sense, we have six chakas. In the crown, whe we do tatric practices lke tumm and such, there is a special techique to produce great bliss i our body, which we integrate with or knowledge of wisdom. The seed of this great bliss is in the crown charka. It is said that in the crown charka thee is a subtle tigl we visualize visuali ze this i n the m of the seed syllable HA M upside dow. We use it in the practice of chod also. By the heat of our iteal re, this tigl melts. It lls the upper chakas ad chaels d comes dow lower and lower. We become ll of bliss. This is one way of prodcig bliss through the technque of tmm practice. This sts om the crow chakra. That is why why it is called the palace of grea greatt liss. The third question was bout inteal guru yoga. Iteal guru yoga is meditation in the natural state of mid. That is the real guru; guru; it is dharmakaya, dharmakaya, basic basi c dharmakaya. makaya. This will wil l come com e afte afte the ngonr whe you receive the cal teachig of dzoche. I do't ememe the othe qesti I ' ll aswer it tomrrow tomrrow.. Dedicto.
Th Frst E rtal rtal Tsm Tsmss sso o fom th th chag chagTr Tr - Th Th Ng Ng Morning Sssion
Nombr ,
Gur yoga, rege, ad bodhicitta prayers].
we have to have a basic opeig. We eed to have rege withi ourselves; we eed rege practice . We have to take rege i the three ewels. That is why it is ext i the prelimiary practices. Sometimes we practice rege bere bodhicitta; i this case we practice rege after th bohic itta. t i s a di d ieret eret way of thiig. thiig . We eed to develop trust ad believe i the three three ewels .
esterday afteoo explaied bodhicitt practice, or developig the strog itetio, mid, or wish to ttai elightemet i order order to help all s etiet beigs . Through the practice of bodhicitta, we deelop the strog aspiratio to attai elightemet r the beet of all beigs. s a result o f that that prctice, prctice, we have to step up to th e ext thig. thig. What should we do i order to attai attai elightemet e lightemet esterday esterday we spoke of the wish to attai elightemet. That is why it is called aspiratio bodhicitta. "My attai elightemet. s a result o f the practice, practice, w e have that strog wish. ow i order to attai it, we have to work. The obstacles to attaiig elghtemet are igorce ad the ve metal poisos, our egative emotios. These are the obstacles which disturb us om ttaiig elightemet, om realizig the absolute trth, the true ture of ourselves ourselves ad ll existece. Therere we ve to rif tl we prif r deleets te e egtive emotios, we cot tti eligtemet. We hve to eter the door of the tecg, the gdg b. We ve t prctce this. Therere, i order to eter,
The ractce o re reuge
Ripoche recites a log Tibeta phrase.] That is the meaig o f rege. [Laughter [Laughter.. Do you uderstad Laughter. We e to produce strog trust trust i the three ewel s. The we have to ask to be protected om the mi sery of samsara. samsara. We should be aad of the mi sery of samsara. f we did 't wat to be released om the misery of samsra the we wouldt take rege i aythig or ayoe. Whe we ce dicult situatio that we caot cotrol, we realize we eed to take take rege. Whe te te Chie se came to ibet we hd to tke rege i dia ad epal. Tibetas col' t ge by themselve s. Similarly Si milarly,, if were t meet meet strog rbber while trveli f cl ot protect mself, wol e t te rege i the police or erb peple wol immeditely immeditely shot shot " el me t is tkig tkig rege. We ave to te rege
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a similar way. We have to have the strong wish to be released om our misery. There are two kinds of rege. There is the rege in order to be released om the misery of the lower realms, and the rege to be released om the misery of general samsara. In the lower vehicles r example, the ur causal vehicles among the nine ways of Bn, the teaching and practice of these rst ur vehicles deal mainly with the living coditions r the benet of beings. During our lives we all eed to deal with many diculties. In order to solve these transitory problems we take rege to release us om the misey of the lower relms. It is ot a quest f ti to att elihtemet o catio; we are oly coceed with temoary miseries. We do beleve i the three three jewel s, but we take ree r a small purpose. That is the rege r the person f lower capacity. capa city. Taki rege to e released om the msery of samsar is the great vehicle's way. We do this not only to be released om sickess or to avoid bei bo i hell the ext li. ltimtely, we should lways wat to be rele ased om the mis ery of samsar altogether, alto gether, ot eve watig watig to be rebo with a human li. sually we hve a atural wish to be rebo in a ood huma huma l. We wat happies happiesss ad a d luxury. luxury. It is huma ature to have this wish. That is a subtle kind of raspi i which we thk of or lives as happy or permaet. We have desie i samsaa. I oder to et d f this desire, we have to elze sam s s lace of misery. That s ot easy. Bt sl l th thouht thouht d d eecti e c see tht hat hat seems t e d l s ll l l f mser ms er,, m dieet dieet te tess f msm se. Relizi ths develos s ve st ish, " c esce sms We hve feel hteed f the mse
of samsara. This ar and strong wish to be released om samsara, this intention is called y renunny In Engli sh it means renu ciation, the intention to be completely ee om samsara. When we have y and compassion we have the wish to release all sentient beings om their misery. We thin of other beings; that is compassion. We m this cus on ourselves ourselves by asking asking "How can I be released om samsara? This is called y or renunciation, and it is the main cause taking refuge. Compassio is the main cause r bodhictt practice. Bodhicitta and rege should be combied . They ae the the base r the yudru practice. The teachi sys tt the combt of bodhicitta ad ee is the bse of udrun n practice. Ay practice we do has to be bsed o these two. O oe side we have to take rege, rege , and o the other we have to eerae compassion. These two practces should always o toether. y g or enunciatio, s the main cause of rege practice. We ask, "How ca I be released, ad who can protect me om om sms s there oe ho has the power, who c potect me om this misery If I ask my ied, or my lawyer, he cao protect me. The police, the army canot protect me. They caot do anythi. If I wee be robbed they could help help me, bt ths ths c se , becuse all these miseres are side me, ot outside, nobody ca ca help me. Only the three three j ewels ca help. We have to ealize this rst. or them the m t hel us, e hve to o the three three jeels The three jewes
ht e the qtes f the thee eels If e dot ko them, e 't thk the c he s. the qltes f the thee eels is me cdece,
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devotio, devot io, ad trust trust i them The T he we ca be more comtable comtable i takig rege i them If I kow someoe ad kow he ca help me, th e I ca take rege i him without without ay doubt If I dot ow someoe ve well , i f I have oly he ard ard he c a help help me , the I c a take take re ge ad ask r help, he lp, but I wot have ll tust i him I may have some doubt about whether he will help or ot If I kow someoe we ll, their maer maer,, quality, ad ability, the whe I ask r help, I have codece that whe asked, this perso will help me Oce I ask, there is o doubt; I am comrtabl comrtabl e We eed to take rege i that way For this we eed to ow the qualities of the three three ewels I rder to take rege, we eed to ow the tree tree ewels The rst of the three ewels is the buddha, the elighteed oe The secod is the dharma, the yugdug The third is te sagha, the bodhisattvas, those who hae geuie bodhicitta i them These are the three ewels; these are the three obects of rege The laa becomes the urth urth ob ob ect of rege If we dot cout the lama s eparately, eparately, that does t mea that the lama is excluded He is couted as a rm of the buddha, ad therere iclu ded whether he is a buddha or ot These are the three three ewels Buddhas are the elighteed oes who hae completely puried themselves of misery ad suerig suerig They have th e power ad abilit t protect themselves om this miser Therere we ca take rege i them; the are are the ultimate rege ob ob ect ect The dhama is ugdug There are three dieret aspects of ugdrug Tere is the ugdg ugdg f kowl edge Tere s the yugdg f the precepts Ts is all the teachigs that the budda ad the earl masters left r ur guidace t is all te teachigs, texts,
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words, ad istructios istructio s of practic e to attai elightemet It is the way, the message which shows the way to elightemet The yugdrug of kowledge is all kowledge, the realizatio, ad the good qualities that we have ud through the precepts We read, liste, aalyze, ad the we practice accordig to the buddhas buddhas ad all the masters teachigs Through this practice we have received some owledge ad realizatio Through these teachigs we have developed the practice of bodhicitta ad the practice of rege Thes Th esee are are the owledge ad qualitie s that we got om the teachig These are the yugdrug yugdrug b o f kwledge ad the mai atidotes f our mise mise Eetuall we ca hae the realizatio f emptiess This is the mai kow edge Frm the momet we start our practice utl we realize the state of dharmakaya, all f this is ugdrug We hae ygdug withi ourselve s Ths is impota impotat t t t ow; we do t eed to be disappited r depressed If we work, we ca deelop ugdrug withi ourselves ourselves Ths i s a ess etial etial practice which ca help prtect us m ur misery We have to take rege i rder to protect ourseles om mise Practicig the teachig teac hig itself is the real real rege re ge We We are actually applyig the rege i ur owledge ad realizatio There are dieret dieret leel le elss f wl edge ad realizatio, but te are all ugdrug Geerall, ugdrg meas, [log [l og Tibeta Tibeta phrase [ aughter aughter t meas we do't cosider t sme id f rgai zatio or sect t des't ea tat But later, i rder t receie tese teachgs, we put tis ame te rgaizat as a m t gies te rtit r pr ides the teachg Te real ugdrug meas a metd, a edge, a gd qualt c ca case e
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to purify oes idividua deemets. Practicig yugd yugdg g ca uses the puricatio of deemets ad obscuratios. That is what yugdrug is whether it is caed yugdrug or ot. y practice through which we ca purify our deemets ad obscuratios is yugdrug . This teachig is yugdrug ; that kowedge is yugdr yugdrg g . It does ot ot rey o ames or words. words. We have to chec k our practice practice ad se e whether it purie purie s our deemets deemets or ot. If it c aot, aot, eve if it i s ca ed yug yugdr dru ugg , it is o t. This is the meag. Therere, r example, the dharmakaa sambhogakaya ad irmaakaya all ae ygdg ygdg . . l t B ' s sc n mid are nrn The third category of ygdrg s the stuas, temes, statues the madalas that we have uilt. They are nn n ut they are either precepts or owledge. How ca they prify us They are a geat sort. Whe we prostrate or circmam uate, we imagie the real presece of the Buddha. We made the statue ourse ourselve lve s bt whe we take rege rege we do t thik of it as s t a statue; statue; we thi of it as a eal livi g uddha. uddha. Whe we visualize Taphritsa aphritsa we thi thi of Tapihritsa a s bei g alive, al ive, ot oly or imagiatio. We have to thik of the states as the real Bddha. Whe we oer circumamlatio with this itetio we get the same merit as if we had oered it to the eal eal Buddha. That is why the s as states temles ad madalas are a art f yugdg . The mai thig is the n f ct the f wl. The ct s tnt tnt t s wtt ts tc ct t ts ts nwl . wl s t n t tt c ctl f t ts B
dha i whom we ca take rege, caot purify our egative emotios directy. If he could, could, we woud woud t be here, because he is aways wishig r the eightemet of al setiet beigs. e woudt eave us this way Without our ow capacity, there is o way he ca puri our egative emotios. He ca oy give us advice. e left a the messages i the texts r our beet. e has doe what he ca. ow we have to do our part. part. Whe Whe we put it a together it works; that is the t he way. Through Through his teachig we receive kowedge. The kowledge is the rea atidote atidote.. If we dot do t exeriece the reaizatio of emptiess, if we dot gai the owedge om a thes e ractices ractices orselves, we caot caot get it om someoe else. There are may who have reaized al these thigs but we are sti circuatig i samsara. That meas we have t worked. Now we hae to work ad ad try to attai these reaizatios. If we oy have a small kowledge of compassio, odhictta, ad rege, but we are sti able to roduce roduce geui e rege, that is the best. It i s oe of the rege ob ob ects; we are i the rege actio. This is the dharma, oe of the three three ewes . The sagha rers maily to the bodhisattvas who have real bodhicitta withi them. We take rege i them ecause the bodhis attva attva s itetio i s aways to he other beigs. Thee is o se sh itetio. itetio. The odhisattvas are alwas thikig to eet bei gs; they are ready ready to give their their lives r the eet of others others There t n sts t ts t tll t nw. s s w t s wtwl t t t stts lws s l w c sw t l t f lt. Bstts ct tct s ctl t t c s lt ss f t w l stts
VB VB
but there were great practitioners, then the sangha sangha is dened as a s the communit communit of the real, genuine practitioners. We consider it one of the obj obj ects of rege, because it is ver hep to have this genuine communit. They c an ead, inspire, and purif purif each other. This inspiration and guidanc is ver important r the practitioner. A genuine practitioner communit is one of the three jewes. In a reative sense, w can consider this the sangha, or a of bodhis attva. attva. We take rege i n the sanga, in ourselves ourselves These are the three jwels. We ave to know their abilities and how t cn help s. Tat hels s dvelo mor insit insit deotion deot ion and trst trst in them. wat wat ict w ce, wthe th l misey of smsara o acl sta � tion, we immdiatl remmber the t j ewels. ewel s. Doing that shows or gen gen trust trust th. If w wver, then w stll not well estalishd in trusting te re rvided b te tee jwels. We a t establish wellrooted trust in the eg f te thr thr j ewls. Tis r is the bs vt. Evn wen w w tak tak iit i itton ton,, w st to take rg. Withot ge, t s nitatio. Witout takig rege w wll not v a a commitmnt. commitmnt. Reg s bs c bcaus bc aus whtr we ar ecivn g itiato in th ida, or whatr whatr t is, w actc orde to n some esult in t puf. puf. To do this w ave to hv h v al tst th ddhs. ddhs. All ths c c ts tiatos tcis th ss tt th bdhs l ft. ft. f w tst t tcs t w v t tst B. f w s " 't tst t B t wt ts tch t s't w. tc s B's w. t t tc s l t s t w l wt t t tll t tt.
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We have to understand the puit of the buddhas; the genuine qualit of the buddhas. When we take rege in the Buddha, ther ae two tpes: one s Tonpa Shenrab. H is dirent om s. He became a budda. Te are man others who became buddhas buddhas,, nd nd the are compl etel dierent dierent kins of eope tan we are. We can take rege rege i n them them as our guide guides.s. The result buddha
Th objct or reslt bddha is w w ctic deveop realization, an th nall ttain buddhahood. That is slt bda, te budhahood of t slt f w actc actc . is i s budda s t w c ictl tct s t mts. this cas c l s ctl. R slt d s t ka. ka. is s te ultimate kwl t ltte spirital kowl ts s t maa. he is not t k. When w vlo wl, lttl b little w come cls t t mka. When w ll l wld w bcome all ws c ltl, nd o cscsss cs kaa. is s t ssc f owldg biit, and css. s s comltel p; it s t l tt f t nal ost sbtl lt. Oc w v civd tis, w cltl i and rd to l t s. Oc w hav aciv t smbaka and i c tll. W 't t w scl w bcas w w t t ct f th s. As slt f t css ctt w z t s t c f t s. s f s l t t f t s. t
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bddhas, the s of sambhogakaya and nianakaya are not necessary The rea state of bddha i s dharma dharmaka kaya. ya. Thinking this, nderstanding this, we deveop trst. We aso nderstand how ege eg e practice practice works to hep other beings being s and orseves. Jst saying the rege rma does not mean mch, athogh it has some bene t. We need to deveop rea trst trst throg or devotion, or nderstanding and or recognition of samsara as a pace of mis ery. ery. There are many tings to say abot the tree jewels, bt it is not necessay t say everyting Us w s tt n s t wst n t t tns t ct ttacet des s ws A s tery Des o attac s lwys ssoc at wt al o ctvty ctvty es cy wen we ood thns Wen ttacent ttacent and desie ce tey cy stb s n crete bstcles od s We eo an n an ecas f esire an a n ttacent We have ttacent and ws tis ts s n n n t ss t in s iny bcase f ttcnt t sons qt stne W s ttc to ben bo in ? Bt te is vey sbt ttcnt n t ng b n e . Jst ee yn f sone s n to b in el t t rl tn ts w l y cd. Tis css t to es eat n y stl w. t cn cas t ses f t c tces f b n t c t W ll nt rc rc ss s s t css t nt t t ll l The refe refe vi vi s ai zati zatio o
llw t tt ts s w w t t t f s s slz t wl
rege tree in ont of yo. Visaizing the whoe ege tre e i s par p articar ticary y important important here. If yo canot do this, then yo can aso as o visaize vi saize Tapihritsa Tapihritsa as an embodiment embodiment of a a the three three jewes . Other Otherwise, visaize te whoe rege tree. I wi briey describe the rege rege e d. In te center of the sky bere yo is a throne spported by eight ions. On top of cshions of a ots, sn, and moon is the sambhogakaya deity, Shenha kar, the essence of yor master From top of his crown (bt not toching), are a te ineage masters om stra tanta n dzogcen rsing straight p to Nye Seab Gyatsen a 14t ceny t str th nde of Me Mnst n te an oldr f a the trdts Nyae Sherab Gyatsen ae te tee neages of sta, tant n zogcn. In the center is the Dzocen ineage gong p to Kn ango T e tree dzogcen ineags. T cent ine of te tree re the ineage astes f te hang hng Nyen Gy; on te rgt is t Dap Kors ineae an n t ve ft f ts e t sts f te At neage. T the it s f Nya Sheab Gyatsen e a t vny sta nees p to te niranaky ba. a . On O n te f ft f Nyame S hera Gytsn Gyts n re al te ineages of tantra p t t sy bda. T te bc f t ht se s Tona Senrb sne y te nie bas of te tee tee tes nc nc n self s wl s te bddhs f t tn ectns. T t t f t t s l t ys ys f te cycl s f t t n sct tnts Ab t t ft ft s s f N N Gls s t scl f Cn sn by stts f t ts tn s t cts w n t f t ll
MORNING MORNING SESSION - O OVE VEMB MBER ER
the dkinis with the chief dkini Kp ngmo. In the owe rt of the ege tee on the ight e the s ddhs. In the ont of Shenh k t t ee eel e the me nd me guins guins e e Sidp S idp ymo cing outw d potecting. Thi the e peset gine Tpihits o Shenh er cel s the emodiment of the thee jewes oute: uddh, dh, sgh; ie: laa yda khand secet: tsa lng gl gl Aso imgine th tts stups nd sttues ing th sce with the diinities. he th jws liel nd compssonte th wede ppes th t f ll stt eings, gu ll stt s t f the is s f ss. s s nd iht. Aus t s tio in thei sc. In ot f ths t ultl ou ou own l l l. c f eds ilos f stt s l of ou go t f t th jewes wth es t. Genet stg stg deot t t th wls th stong tt t ls slf sentient s t ss f sms. We shw dt tuh cts f the od such s stt ccu utio, thh sch chti pe d ctt, th with det tst l f get hppss . ts w w shw sct s ct t t s f , spech, . Gent st ws t sc th s f ss ll s cl l, t th th jwls ct t s f ss t, "ls l ll th stt s t ls ss. s tt c l
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ecept ou. We cn on ey on you nd go ege with od, od, speech, nd mind. Pse hep us. Without n hesittion, with comete tst, genete this pe s stongl s s poss pos s e, epeting it gin nd gin. Wth this intention, ecite the pye of ege whie peming peming posttion. Ths s the pe of ege. inpoche ectes the eg pe.] The ms e the goious g oious souce of the thee thee kys. The uddhs of the thee times e the potec tos f sntient eings. The sttues, gs, stups, nd tets e the suppot of the Budh's od, speech, nd mind. A the dhistts of the ten dictions th liht whch shows us th ito f th t. hs th u ojects. " pstt t u u supem ojcts f , , t e in ou. ht s th enn of ths pe. Sing ths, u t t ge nd geete geete the isuiz t. hs s th e pctce. Ae thee n qustns ut this? ugd ugdu u. . . K: ugdug n is wht we e l l w; h s the Snskt wo. uu is iet. Cho s s it, it, ut t s Budhist te. uu n es to ou nowledge, u ctc ctc, , u techg tech g tt. th tht s ugh. f o he qusts u c s . wuld lke t tl lttl t ut und undng ng n gi; t s qut t. th jws t st. l, th h s ll t wls. h h s t ; t s uu , t s hstt B s ls ll t t wls. l, h s t Bh, s , s ls hstt s
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TH TH FIRS FIRS T XPRINT XPRINTIIA TNSMISSION NSMISSION FROM FRO M TH TH CHA CHA G TRI TRI
our teacher. In ct he i s not a bodhis attva attva Bodhisattva means someone who has an enightened mind, but not a fuy enightened mind. Once we are y enlightened, we are more than a odhisata We are beyond bodhisattva But we can take refuge in him as a bodhisattva, because he does bodhisattva actions. Yungdrung n itself is the embodiment of the three jewels. Yungdrung n has the asect of buddha; a the buddhas are there. All owedge, not ony Buddha's owledge, not ony that of someone wo is highly eaized, but even our own knowle, whatever we have otten om ts tcns is yungdrun n. n w tt with uu yo o e ts mttion is yungdrung n. his his s n f t tee tee j wls . t ootcts us n lss us om ou miseies. his is on of th mthods to ri our oscutions n lments. hinking ts wy hls us vlo the condence n entuss to ctic. It is imortnt to hve ncouement to ractice, secilly f you liv lone without other ham ns. u l lonely an cn sotims co eessed. It wil e hell to ect you wi e encourge. hin n tht wy. nt lminry ctic teaching s the mnla on. But re is the sic unton. Ain, ll ou ractices coect to e. henv w do ny nd of ctic w e tkin efue. tn ction e, not just yn yn . hn w ctic, ctic, w re re in n unun . e ctull ln t w n t tl cts f t u t n t snh. tl jcts f t ama yidam a khanr l, t s n s t ttc cts f . sct cs t tsa
and which are the channes, the wind, and the or bindu his is the secret se cret ege. Combining our natura naturall state of ind, a with the channe channe s, the wind, and the is the secret rege. rege. It doesn't mean we pray pray to ou channe channe s, "Oh, chnne, I take take rege rege in you It 's not like that. that. It means we are actualy alying what is within our materil odyour channls, wind, and - the best wa y of rcrcticing; it is the secret and most ound way of taking taking rege. hen we utilize this in ractice, it can bring us enightenment in this very very itime itime.. If we just just e ying and aying, it my tak lon. ht is why w v t tnl intl n scrt s f .
Cn you tl ut t connctn between n sttn? sttn? KY: Oh yes, hve to tlk to you ut posttions. he a t t os to show sect. hy o, sc, n mind. e show sct thou t by oering osttion o cicumultion. Postation s one w to uf th boy n the most oul. n w o osttions osttions w not us ustt csn cs n ut we hav secil visulizton t l us urfy urfy our net ive m. m. Offerg rostrato
As w stn wth ou ls n t tt , we imain n vsuliz w in the whol unvs to t th jwels in ont of us. mn w n to t l u, t l n l snh t n nt f us . s u u s n o t wl nvs t t jts. w t s tt tuc tuc s "By t t of t wl un vs t t cts c v ll wnts n lsss f t f ts c t. tc s t tts t " c ll
MORNING MORNING SESSION NOVEMBE NOVEMBER R
mowrmnts mowrmnts nd nd b ssings ssin gs of sch of this rg objc objc t. W touch our hnds to our hrt hrtss thining, thining, "I rciv th bs sings nd mowrmnts of mind of this rg rg obj obj ct. B t h owr of rciving rciving ths bssings nd mowrmnts, it cns out th ngtiv motions, ngtvitis, dmnts, nd obscurtions. Th go down in dr iquid rm; w ush thm down with our hnds. Th go out nd w r urd nd cn s w touch ou nds, ns nd rd to t ground W touch ths v oints to t gound vsuzin tt t v doors to th thr lw rlms nd smsr r clos T ss t n n smsr n As w stn u w mn m n w c t d f t l ss of v cm t nltn Ou suoundings r ur; w t lm l l of budds W t ts Wn w do rg rctc w osttons s sign of sct t od W sow sow sct sch b citing t sw rsct th mn nt t vsuizton nd in nss j, nd dvotion tow t t jwls. Whn w do t ths w o od sch, nd mnd r comltl t ctic Tn t s w otr tins to co If w ts ts 00,00 0 tims tims it s th bo sc n mnd n conto tt uc l Ts s oo w of tnn w tn onl tn t snt w f w s u s c t tn tn s n t cs ct t s ttr w s sc n tt t l wl ls s ts w ctl w t stts c f t l ctcs s 100,000 ts tt sn w s t 100,000 ts wll s
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xrincs nd wi bcom mor mi ir. It dosnt mn tht ou wi ttin nightnmnt ftr hving don ch of thm 0,0 0 tims . Yo You hv hv to do ths prctics throughout our ntir i unti o ttin buddhhood. It is not comusor, but it is trdition suggstd to do this. Th min oint is to m som chng chng in our mind. Evn i f ou do thm , tims, if nothing hs chngd or dvod it wont hp. W hv to nd which w is th bst w to dvo our rctic nd ct our mind Tht is th min thing. Th bst thing is to do ths rctics on rgulr rgulr bsis , t lst on or two tms d, mong nd vnin. f ou cn onl do tm onc d, tn t moing is rd You cn so do tm n tm ou cn. Th min oint is, ont rgt rgt ths thing s. Tr to to rmind oursl oursl f nd ngg in ths rctics. T ts s rt rt of our norm norm routin in l if if Ths is bst. Ystrd Ystrd w wr ting tin g out runciton or dtchmnt om smsr. Prs ou tnin "Oh, I must v nd go to solitr lc At th ginnng it dosn't wor tt w It s btt to hv our norm i but with out too much ttchmnt. W nd to f stisd, "This s nou r T to nd th tm to ctic t rctic wll h ou vlo mo dtcnt. If ou tr to v vtn to n solitud ou v n undtn lt ou w chn ou nd. nd . You You wll l rt rt n vl m ttcmnt t not t sll w t t ntl u ntn ntt ctc n l l s s t slll w tn n t tt M ctc t f l l n tn tn s lwl c c w n w t Dct
The Ft Expe rie rient ntial ial T T smissio smissio fom the chagTri chagTri - The The Ngnd
Afternoon Session Afternoon Session
November 22, 2003
Guru , ree, ree , nd bdhicitt rers].
erin rstrtins, rstrtins, circummbultin, building sts, sts , d d erin erin butter butter ls, wter, r d. Accuulti f wsd s te in cuse f the dr, t n nti dte t urif ur inrnc. ll elize tis wisd it is cssr cssr t hve ccuulted enuh rt If we d nt ccumulte sucient erit we d nt relize wisd. ese tw e ver uch reltd. reltd. Everthin is relted. Fr ssr t nirvn, everthi s nter deendet. All existece is nterdeen dent. ere re n indeendent existences. Everthin is deendet, tt is w it is clled cll ed deendent risn. Een te nr n, the buds, b uds, the dr, n the snh deendentl deendentl ris. Nthin s indeendent. Everthin lcs nher ent existence. herere, te th is ls deedent; evertin evertin is is linke. An te dierent dierent ws f ccuu ltin ert, the ndl e is e f te best ctces. t s es n sil t d, but t rins resut. ve nti t ls lt t . Nl l, l, w we e l w r, x, w t w t rt. e s lws s nc f ttcet wt wt ts . E t w t ll, w t
s in we tle but the ree ctce. Nw we will tl but tl but te third t secn ru, te rctice f er er t dl. The accumulation of meri eri t ad wisdom I the bse re tw trths, reltve rel tve nd slute. Aslute trut is et, but it s't en we reject r vid er ce, nd it desnt en there is n ltie ltie tut. tut. e e etness we rer rer t is "secl etess: it s ll the qulites qulites , ert ert rses tere. Becuse Becu se f tese tw s ects, rel tive nd slute , w ve t cbine thd nd wisd we we rctice. Methd nd wisd the the cuses f enlitenent nd re rrred r rred t s te tw ccuultins ccuulti ns r tsog nyi. As result f these cuses, d ru, ru, dr, dr, n s nturll er. I u ctce, ne w t ccuu lt wis s t ene n ctics f ct, ct, t te w w,, t, s t cclt et t ei t l. tn, te te t t t tl ws t ccult et cl
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TH TH FIRST FIRS T XPRIT XPRITIIA TSMISSIO FROM FROM TH TH CHA CHA G TRI TRI
bargain on the price r eamle. o we aways have some eling of lss m ur side. The inuence of attachmet s always there . That i s lke l ke dust o our ing; it is nt a ly ure oein. hr s always something there. there. f y u make make a b oering there is eve more unce f attachment. attachment. ometimes w e hav t mak a big eort eort;; we thi itit is so dcult d cult t v up what we oer. On some lvl thee s always some negative thought vlvd ven when we are og a d t. hese thoughts pollut the actc s t mandala oering is te bst . magin it being as bi and as wl as pssible. he w m w dt ls at w c flly and cmltl wtt tc mnt r ote nuc t cs . er it is one f th st ws f accumulatig accumulatig met. hpe you undsta th s w w have to make these s w w culdn't just medtat medtat cct cct s where. e ive these s s cu s w have t ufy u m stm. st ust th eatst llt stam s attachmt. t ls u attachment we ha t f ts. Pacticing Pactic ing enerosty enero sty ad mk s v b wc wll come tmorow tmorow s a wa wa f s s ttacmt. hav t d t ts w. t tat s u. f qs s w ca scuss t. The mandala mandala off offerin eri n rati e
wt t t t tt sw w t t ml t ws t l l sts s w t wl us t w ls. w l s jst s f t s. w
the mandala oerng we ar oering the whoe niverseeverythng is included. There is nothng left out. There are dif ent ways to make the oerng. We can oe th mandala with the support of the rngs o wth ou ow body and mind. e magine our bdy as th universe and o it. We can also oer the mandala as ou base consciousness o kunzhi The kunzhi, or base consciousness is the store of u karmic karmic tracs good or bad. bad. t is a u eerences eerences ; whateve whateverr we have comes bcaus of the kamic kamic traces traces n our kunzhi t s like a b manala; w can imagine t. At way f eg the l s sct. u at l stt s ml; tt s th al m l whc tn s ctd all ss a ana. B wa tis st s t st mdal . u uss w a talkn abut ts l way f mkn th mandala n usn the surt f ts instu t t maala maala s. st w ee ee t stumt. aditally the base of t mdala s s t sbl r a big c. Ou wl us s ths b c. th ca t a u cn tts a ht suctets. Mut M is t ctr sur surudd udd by sevn l mutns sve las ad lled w ll t stt s f th s ls. s t l uvs t t bll s a a bl ls f uvess uvess . ca s t bs ad ts t s s t sml f t tthusl s. st st f t tts tts l ss s ts uss c wt Mt M s cs t sctts s ts ts s ls ls ll s ls ls . c ts t f s l t t f t st
AFT AF TERNOON SESSION SESSION NOVEMBE NOVEMBER R
deva ream. The deva ream has three within it: esire, rm and rmess deva reams. t extends to each of these uni verses. This structue counts r the rst of the three thousandd universes. There are a thousand universes; there are a thousand Mt. Meru s . The second of th e three three thousandd thousandd universes universes has a thousand thousand thousand uni verses. The third third of the thousand thousand d has 1,000 x 1,000 x 1,000, or one biion Mt. Merus and biions of suns and moons. Ther Theree is n ot just on e univer universe. se. A of these these universes are stacked u in twentve aers and in aers in the ten direc tios, n dierent directions. Altoether thee ar oe iion uiveses. Accodi t r cosmolo, this world is te ti tnth ne. e dnt ned to see al f them whatevr whatevr exists, exists, exists. e ca n jst imaine that these three rns smboize the threethos threethosa add dd niverse. niverse. ometimes the bas e has the sha of the the ur continents and subcontinents carved on t, but it i s not nece ssar. ssar. The to rere sents the aace o f ndra ndra at the to of Mt. Mt . Me. f ossi e, it shld shld be made of o or s iver. iver. f not, it can e ade om coer or broze or eve wood or ca. f it is made made of o d or siver siver it can be sma sma . en the materia is of ower qualit it shoud be as bi as ossibe. But if ou wat to make an oerin, oerin, it wi wi take moe time. f ou want want to nis ni s ste s te,, te make it with od ou have t choosetie or xens [Late.] hen we reae to ae t we sol a t bas a s wl aki s tr a scatcs aa t t . D 't s t if t a aa. Ma it ct. n as t be e cl a catl. Oc t as a s a a a a wll w ll t w a t a a ats.
55
Instead of usin a rain ike rice it is best to use od siver, semirecious stones, od co ins, or cowr cowr sh esas esas man re cious thins as ossibe. We use cowr shes quite often because in ear times the were as recious as mone. That is wh eoe use them. If we dont have an recious thins, we can mix dierent tes of rains, ike rice, bare, wheat, and maize. Or we can use ain rice. ou can aso ut coins in the rice if ou have some. hen we are actua makin the man daa oerin, we have to visuaize a the obj obj ects of ree ver ce ar. ar. hie hi e mak i a otn as f cleanin the base, recite recite th ata OM N R Y N G L L NG NG Y O a t as i th ft and and te rst in i the it hand and and c ean b circin clockwise thee times with the wrist of the iht han. hie din tis imaine that a the neativitie s of the ast are urie urie d. Te c lea or b thee thee time s i the other direction, and imaine that al neativities a deents tat wil e accmulated i u ture li ae ein ied. e ave not et accumuated these dee ets but we have the seeds to accumu ate tem n the tue, so we need to c ean a these seds. Cotinuin to ecite the manta the whoe tie, rb strait across th as tre ties, visualizi that a the seeds accmatd in the pesnt are rie. hen ain everthin is e; t t t f the bas and ecite t mata R UM GR G R L L O wl tt a f ra t c t slz Mt M . Aft Aft that that wle ct A Y NG RM R M NG N G K K M R UM H G L NG NG Y O t as i t cts. st t a a ast t t clsst t t wst a st t
56
TH FIRST XPRINTIA TRNSMISSION FROM I
r continnts. Rcitng th sam mantra, t has to th lft an right of th ast, an ach of th othr irctions; th r snt th ight sbcontinnts. An thn citing CO U UR L L LO L O NG, NG, lac has btwn th r irctions an Mt. Mr. h rrsnt th r montains, th goln sn, th conchli moon, an all th go things in th ni vrs sch as th ight asicis things, al this. Altogthr, thr ar svntn clsts . h s on n t cnt, cnt, o r ach of th r ictons, th ight cor ns, an th r ctns, which altogth as svtn as. n wil g, ll t st f t wt an. sal a a all s f o ts th s; fl t s nc f all all o ts s, a t t sc g . o t sco g w n't n t ac at b . ct ac nivs as th ll, t jst tin of t wol sc vs as ll t ing wit c. t n t th ing an ll t wt c whl a t th nivs. all, t t sl f th alac f a o t t. l th maala, a a tat t s as big as ossibl ll of o things. Imain that t a blls f nss , an that t s as bg as t s. a tis as clal as ssl a s t ma ala og og a. a. tanslato tanslat o of o f this a a is "H w wo wol l ! Bas on t v lts a t s tas a conctc ota s, t ct nts a sctts tt wt t tal a tal lasa alts a t ll ss at at wt s a . ts at. las acct ts . a t s at a
o rciv a lot of mrit. Aftr Aftr that that cit th mantra of issoltion of th manala, O CO CO CO L L L O G G Whn w issov it saing th mantra, mantra, rst ta o th to. Don 't stro stro it al l togthr togthr;; o dissov i t lvl b lvl l vl . a a th rst on o vr nicl, thn th nxt ring, thn th ast ring. hn w start again again with claning th bas . Whn w rpat this oring again an again, th rst tim w bl th whl thing. Bt th scon tim w o it, w on't n to t in al ths things. Jst t th rst rst ring, ring, l it, i t, t on th to, to, an an ma th oing. oing. hn isslv iss lv th man ala oring an rat 00000 tms. Dos vrbo nrsta ths? s s hw h w t a th manala ng. ng. Oering the mandala with mudra
h is an as wa to ma th manala on; it is b sing th manala mra with th hans. irst, saing th manta, w clan th lft alm, circlng it t tms clocwis, thn contrclocws, an thn across. h ar ol who colt thir 000 00 0 00 wth th mra, mra, bt t s bttr to s th rings. t is goo visaliation an r mang mrt. f o can clan an clar awa or lnts qall, th bnt in th nxt li o vn i ths on i s that or bo bcom s go loon, or min is vr vr bight an itl itl lgt, an or halth is vr stog. All ths things can han. Bt ont tin ts is t main ros! s ar f s consqcs, consqcs, not th a slt. an slt sl b that a at t a a atl atl . . A t t a st s s?? Q Roc, wol la wat a a s?
AFT AF TRNOON SSSION NOVMB NOVMBR R
KTY: What is a mudra? Generay, r any kind of mudra we do, there shoud be ve points: points: } wa d n l The meaning of wa is equanimity or equipoise. means transrming; transrming; n is the acua construction of mandaa; l means the dissoution of the mudra; and then nay ba means to touch. touch. When we do the eqipoi se mdra, mdra, it represents th equanimity of the natural state of mind, the state of emptiness, or nam pa s pa The whole univers arises om ths stt. Al samsra and nirvana arise om ths state. en w do the wa, the transmton, mnng om this stt erytn ss n trnsrms. hn r wtr m w dn, om ths stt t trnsrms trnsrms nto ts stc stc tr, ing n tul, [Rnc ss s ners], th ssoltn. dssol, and te w brn or hns togthr t th ht, hn w ck nto t sm source, source, w o ack to th in again. Come to t nnn, nnn, n tn rs, rs, nd tn verytin verytin bcom od or bd, and tn naly tn ssls nt th sm sorc. s s t w f don don n mdr. For n md w do, w to a ths ths nts. Whn w vslz n ty, th rst ste is bin n th ntul stte, or mt natre. In t mnsn f ths mpt natur rses t wnd lmnt. n t other lemnts cm, nd t trsrm. hn th mndl cms. ns f t t sds f t nt, t tm nt t dts. All ts cms m t stt f qnmt. t ssls t t s slll, t s slll t t ml, t l t t lts, t lmts t lts, t lts s sl c t ts ts mtss mtss s t nn t t . Actll ,
57
thing goes in this way whether whether it is samsara samsara or nirvana. That is why we do mudras this way. The most dicu t movement to do is the wa, the transation. transation. So with the oering through mudra, rst we make the movements to cean; then we o wa then we make the oering mudra D irecty according ac cording to the text, text, as r the materia to be use d r the the mandaa, mandaa, it says it is best to use god and siver; si ver; the next best is a mixture mixture o f bronze and brass brass.. The east you can do is to use w ood and cay. cay. A the quities and the shapes shoud be perfect. The necessay things shoud be prepared. Aftr Aftr having prepared prepared al the mteria s, we n clnn th base and vszn ll t tts and demnts f ll ns ncldng orslvs. We cant: O N R R Y N G L NG NG Y O R U Tl GR L O Y NG R R NG NG R U G L NG NG NG Y O O CO UR L LO L O NG
ll t ttom rn wth t s tn clstrs s nstrctd r. w mn ll te rg objects an t ld n th sace bere s lk cl ods. sc s wde and dp; dp ; sl z t tis l t strs n tat sc. As t manl w ar oldn in hn, w mn t s s bg s th s nrs, th tr tousnd ld uns If w c t t mn ts, mn t s t lst s s n rs. n mn ts mdl s ldn rn. rn. r s t st t s cmltl . On tt sts Mt. M, t s m ts, ctts, t sctnts n t s f t wls. Is ts ll t ts f s: t
58
THE THE FIRST FIRS T EXPERIENT EXPERIENTIIA TNSMISS NSMISSION ION FROM FROM TH TH CHA CHA G TRI
ght uscus thngs, th svn r cus jwls, sbl bjcts, rms, suns, g sms, tst s, nc tuch. Ths r th v cmmn sr bl thngs th v snss. W sr v bjcts r th sns cnscusnsss; r th w sr but rms; r th s, grnt sms; r th tngu, cus tsts; r th r, r, mus suns; n r th b b nc tuch. Ths r th cmmn n mst wnt thngs. Thn ns ths mgn l th ncncvb, srbl thngs r t tsunmgbl thns. mgn tht l th surrun surrun ns ll f ts bj bj cts . As n t ctc w mutl ss llns f s, n c f s ls bllns f bngs wh ll ngs. s bngs tu nt n sss w m ngs t t vnts th t jwls. W m ns f wtv s n. Dts nt ws ths n tt. Bu t w cm tm w ss, s w r t nt chcs tst s, nc ss. m nt chcs. s w wnt gt g . All t bjcts gt whtvr ws ltu t nt wsh r ntng. tv t wsh r th c c ncln slvs n l bngs n ns. ll f ths wthut n hstn bt ttcnt. W gnrt th ws t ttn lztn, t v ncs n t lz th ntu l stt f n. "u t w n t f n t n l z nc t t w f t n stt . tt gn c c t l ss n tt cn l t n f n n ts w. wt ts st t w n.
Aftr tht, w ssv th mn wth ut srr; srr; w hv t i ssv t nc , , n b n. Thn w mk th ct n. W ths ths t th th n f th s ssn. Ths s hw t mn rng wth th mn rngs. n th r mng r t t nght f u r nt gng t th t h rng wth th mn rngs, u c n mgn ur wn b s mn. Imgn ths mtr b s mnl, thr thusn unvrs, unvrs, ur ght ght cnsc usnsss , l th cnscusnsss, n ng gsss. Ech f th gsss mks n rng f u b s mn t th thr j wls. n ths w w cn m th mn n . . As sul f n t mnl n ths ws, w ccumult mrt. As cnsqunc n ths n n th nt w bcm wlt. n bt w s tt t nr f th Gug schl m t f mn rngs, n tht s w t Glugs s v wlth! t s wht s s . t s s tht th unr unr us stns cs h ws n sltu. h wr mn stns wth hls n tm bcus h cln thm gn n gn n r t thm. t s sggst t m th mnl rng s mn tms s ssbl t vl stng stn n grt s t ctc. W cn t t, n n ut rslvs. Ths s t rn rn f th mnl. mnl . W v ns th scn g f tr tr ctc s t urf urf ns n s mn mn stm stm t t t cmn rlmn ctcs. t f t s t cln s wn n st t t t clnt s l ctc ctc s. D n n stns? Q Cl swl s t sstn
60
THE FIRST EXPERINTIA TNSMISSION FROM TH CAG TRI
cntainers f a sentient beings becme ight an rainbws. This ight cmes an issves int r wn b. b. Nw there there is nthing nthing f ft.t. There are are n s entient beings bei ngs an n niverses. Everthing has been te te int ight an that ight has merge merge int r b an cnscisness. Imagine Imagine nw in this hge s ace n r b an r cnscsness remain. Cear imagining this , sa ver strng. At the same time, imagine r b becmes bigger an bigge bigger. r. It i s as big as sace, f sace. ace has becme l f r b. Jst as b has becme big r a bigger, r cnscsness as rvs vrwhr I th tet t terl ss, "Bt th cscsss b c bger b ger a bggr hrever th b s, cscsss eraes T whatever tent sac aches, r b s ther. Or Or b becmes a big niverse niverse , nsi r b thr are s man niverses. There ar s man sentient engs in thes iret nvrses an erent rams as a anistatin f r cnscisess Imagin a thse bings verss ar l cct t . Th Th are are aistt f r b an n n Nra we th, th, "I am ne thing, an that s smeth s as e b ga btwe rsvs a thers, sarati e erc sevs as r rvat, s vsazg ths ns the r t t ters ters The tt s' t an it l this. T bacgr cmes m this a that vrthi s cct t s, tht a a stiet begs ar a astati f w Ths wh rs s st r w , ll s r w T ts, tht l stt s s wt t ss t t t t t css ll ts s T, c s f t t c
assin, m the hearts f a the eities we have visaize in nt f s cmes a ver strng wism re. In essence it is wis, bt it cmes in the f re. It cmes ie ightnng. It cmes t tch a sentent beings. hen the re reaches these bein gs, the re bs bs a their nega nega tivities an eements. In the same wa, rm the hearts f the ivnities cmes wis m in the rm f a strng win which bws awa a negativities. This is qite simiar t gr ga ractice. Then again m the hearts f the ivnities cmes strng water. In essece it is wism, an t wass awa th eements an bscts f l bngs Imagine that al stt s c er r n c r t rcv th blssings an wrts. Th agin tat m t hrts f thse vnities cme v whte an brght 's . There are man ret sizes f th whit . me are bg, an sme sm. Th 's ss ve int th crw f each s ntiet bing n eac h becms th ess e ssce ce f f Knt Knt ang, the haraa haraa Th ht cmng m thse vinits rachs t rs, an ts t t ala th ace f ivnt Nw w ca ie l sntent beings as Kt an a the whe niverse as a ma, at, r, cesti aace Thr s n rt whatsever, imr vs. Erth is re an rct A stt s a th ss c f Kt Kt g g th t t th b f Kt Th j th v actts . Al ss th s f mmtrs trs c cbl c bl thts ar ar th i f t ts, t tl stt t ts l, sc, slzt, ct R R ME DU TR SU N G PO ZHI Z L L SO HA s ts s c T t wll r r wl ctt f t t If
61
AFTRN AFTRNO O ON SSSION NOVM NOVMBR BR
ti is sharp ad cear, yr practice wi be mre p wer and mre eective eective . This Th is is hw t d the recitati f the matra matra r pricati. ca reci te the matra abve, r y ca as rec ite O T Y DU r 6 YN O are the three es setia matras matras . DU. These are Imagie a this ca recite the ma tras ad r a mment y wi be i the celestia palace. As a rest f dig this practice, a amic traces, deemets, ad bscra tis that we have cected ver may, may litimes have chace t stay r ea. All wll be bw ad disa e le sall srbs beig te by a stg w, le te st meltig i te s. I that way bscratis a elemets wi ave chace t emai ee f we wated them t stay. Theree, te tet says mst ractice tis evey a, a, as mch as as ss ibe ib e.. his is the teachig f te ecitati f mata r te icati f deements. Tis ca e mids t ther beigs s there is eece betwee selves ad ters. ee ae dieeces; we ae f te same atre. Te y time thee is a dieece is whe we maist as impe tigs. a e state, we have te same qlity; tee is dierece. We we
begi m empty space, space as difreces. We cat say this empty space is pre, ad that emty space is t. It is the same qality; we maist m there. Whe we maist, tee are may dieet qalities. There is ager a cmpas si ad ig iess; thee is desire ad geesity. e view eeythig as impre impre re. re. is is t ate; ate; it is temprary. prary. By B y this actice we ca eperiece r isepaability wit all thigs. Literay, this pactice is calle "seig ligt ad brigig it bac. bac . Te bac ad rth cti f te ligt ceates the icati. Are thee y y qestis abt tis tis?? Q: D t lts r tis t CD te te Ntse? Ntse? K: ece seel atas a ayes cti wt wt t ttl ttl m elel dy bt s g a e e eb. t is ew ad qite ce. Me t c e ele sme level becas ele le t iste t msic. ste f lstei t c a , tis CD ceates g mic taces, a a e ca lea setg. e ave te taslati f tese ers, te tasliteati, eati, t t el. el. We e mae mae 1 1 ecdigs. We will st ee a is tmw. Dedicti.
Th Frst E rta rtall Tsms Tsmsso so fom th chagTr chagTr -Th - Th Novmbr ,
Morning Sssio
gest obstcle to relizing the ntur stte of min n the strongest cuse to bring s nto cclic istence, smsr Until we ct tis eo, w cnnot c nnot gt out of sms Ch is o w of cttng ego hl lie, this e, this slf s, sps o bo hil we e l we lws thn of "m s tis o h bo is ething e thi of t bo s "m se lf lf f ou o gets col w l, " m col co l f o bo gets sic, " sic Ding wht we e og, "m is the bo the time being Bt in ct, the bo is not the self it is ol on of th potis potis o beongs of s h o s min, bt it is not me me But w still pceie the o s "me most of th tme ht is selfgrsping e grsp " s bng inepenent, s inheent, s somthin niu But in ct, it is not ennt t s e epenent, epenent, n this "m is ol m gie to combin to of ou e gggtes gggtes f w spers t ts, th is no "me M bo s not me conscousess is not s ot m m scmi to s t c of th s not m s " w t ons t t s ot M "sl' s t to o t tnt o, t cscsss, o t lsos " " s t lo, lo , t st s t of o,
[Guru og, rege, n bohicitt prers] Oerng one's own body as a ganaua
o we go to the secon ctc the thi goup, or the eighth pctc of the nine preliminr pctices t is th oering of one's own bo s gnj in orer to ccumulte merit his is l chd, shot n simple w of on chd. e ll now tht the chd ctc is one of oe oeing ing our own bo to h e ties, spiits, n ll beings beings Hee the n of the prctice is not chd. t is on on 's own bo s gnpuj gnpuj , n on on of oe 's bo the ccumultion ccumultion of met lfgspin Chd mens to cut, to cut the se lfgspin min, the grsping min tht thins n i s ttche to our bo e he sto ego gsping hee re mn ws of bn ttche n mn tps of ttchmnt the stongest ttchment we he is to o bo consie o bo s "sl' o "m heree we go, whtee w o, "sl' or "m lws coms st t s th most mott thin, n w ls it st " on t nt of msl t ts ", tis "sl' "s l' s so e otn otntt t w o, n ctt w o, s s o ts sn s o of o o "sl "s l'' s
6
TH TH FIRST FIRS T XPRINTI XPRINTIA TRNSMISSION RNSMISSION FROM FR OM TH CHA CHA G TRI TRI
spch, min, ings, an consciosnss What is "m? Whn w chc car, cpt r th v aggrgats, w cannot n "m W can s that w hav jst pt th nam "m on th aggrgation of ths v things Ths v aggrgats ar not "m sf It s ot possib to n a "m that is somthing inpnt It is vr mch pnnt, bt w sti hav a strong go that grasps "m as inpnnt, soi, an concrt W awas pt this "m rst For amp, if thr is goo o, rst I want som, tn I wat m bst ins to hav som, th m bst ighbors, t h m cotr cotr, th th cott, t worl t lws strts strts wt t s ts ts c lss t t twrs I tat w, w, th s cct cc t t " . W W cot o ati ati wthot l it has cct wit orsvs. Th " os ot st s pnt tit, bt w a this stro togt, ts strog go. hs o costrais all of or activitis vthi w is ov wth tis Utl w ct ths go, w cat o ssr. Org r bo a chod rctic ar was to ct ct t t go. g o. Wil W il w ar alv , t b is th ai objct w grs as " sf f w tc rsls coltl r a v t cltl that is o of th bst tcts w ca a f w ar abl t r b w, th thr thigs r ch asr r s to i . s s spcl w f rctc rctc tct tct slf t ct t f slfr slfrs. s. s s t r t. All s tc s lls t s rr rr fstt fstt f r w . A ll w s, wtr r r , c cct cs w s s ttl. B rs w c l r wt wt t,
an it bcoms soi If w tr to chang or prcption b sing a phnomna as a pr oring, thn b concntrat ing mor an mor p it bcoms an oring on of ths objcts inhrt i sts; th ar pnnt pon or or mn If or min activats in a irnt wa, thn a ths visions can b chag nto anothr rm That is wh w or or th who nivrs in th maaa orig practic. W ar not oing somthing that is impossib imposs ib W ar oig oig th th possib pos sib If w jst think abot it withot a rstaing, it oos i it's o a ts Bt it is not jst a ntas Thr s a big rason. If or cocntrat cocntratio io n slt ar c ar a strog, strog, th w c it ra bcas vrthg is t o or ow min That is wh w ti or m in coctratio a cs t is vr important r an n of itatio If th mi is stabl cs, t is i a hors It ca ta s whrr w wat t t go. Wh or i cos qt cs, w ot vn n to cs o jst o thng Th objct of cs c cag to whatvr w wsh. Th s sllabl is as as ic w a stblt of i, csin o a iviit bcs mch asir; th visalitio bcos ch rightr I this wa, zhine rctc s li a istrnt t is vr rl, bt if wtrai, w ca s r a g wa It ca also s t oposit w if r mi is wtr istrt tat w w t t Zhine s t goo istrt s o wa. s s t cr f ts rctc rctc . D' t ti f t s jst ts r sti tt s t ssl. tr r t t bcs rl s r c rctc lt. It s w str r cctrt s . f r cctrt cctrt s w, r r r s t s rl. As
MORN MOR NING ING SSSION NOVMB NOVMBR R
or concentration ecoes stronger, we wi e more sccess. We have to train every day. In the eginning it wont come percty, t s we practice and it deve ops, it ec omes etter and and etter. etter. ur gusts
say sa y wi th any ind of oerng oerng w ae, ae , the oject of the oering is the r gests The honorary gest is rst; the second is the gest o f quaity, quaity, thse th se who hav goo qaities. The thir is the guest to who we owe arc dets. ese are th eight casses of spiits nay, w oe to the ojects of cpass. hs ainl ers to the wlss es f t t lw reas ll t wlss s wh hav nt tu th aility t h ts ts su su powerles s. st st usts the udd uddhas has and ivinites ivinites . h e t th th clss f the th e tree tree j w s a a uests. The secn guests t igh clss f protectrs. here ae irnt clsss f rtec tors he thr usts t rl lcal spiits a f wl a har sts Nl ts sts a divided int int iht clss s f s h aways create prls te eigs y rigig ss scss strc tio. tio . These a t is t wh we we aric ets e urt usts the poweress poweress eis We have t t t ll f the, ut w w , t oj oj ect f tt tt w ll t t wht we , w w t t s f t cus t wll st usts t t t wt u t t ut w t ccu ult t f f u c c tc tc s ts t s wt
65
We have to train the ind to e as pre as possie. If we have good ntention and a pre ind whie aing the oering, we accuuate merit This is the prpose of aing an oering to the rst gests. To the second geststhe gardians and protectorswe mae an oering in order to as r soething. We as r potec tion and hep, to hep ae our pactice sccess, and to protect the dctrine and the practitioners. We invite the and oer the a good mea, and then we as r their hep. To the third gests, we oer to repay our aric dets. When they want something o s that we have not give n t the, ten we dn't have success, w et sic. If we ay ur ur dets t te, t lev us al n. n . We We ae ee thse i sis si s We We a a erin eringg t rep rep ou et to th. o the rth cass we mae a erin of generosity. In Tietan we hae a sayig that eans that genersit shold e shown to those with no ower ailit and to those who are serig geatly. ey are poweress, s we oer and epect nothing the. ese are te uses of ang dieent tyes f gs gs t t he ur u r gests gests Wen ering rst we vsuaize in ont of us al these ur casses of guests Iagine as in the rege ed the three jewels, a the deities, ddhas odhisat tvas, and anis i the space high ave Aft tat visuaize all the higer gua ans a otectrs u nw; e their snc tre Net w i al th sts f te et casses f eings h ha, s; ya s yaksha, gk spt t clss f spt tt as stac s mam, le st du, n l st ru, raksha st tsa tsa rupa, a ts sit cs uts ls ts sa shin j, t l f t st na,
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THE THE FIRST FIRS T EXPERIENT EXPERIENTIA TNSMISSION NSMISSIO N FROM FR OM THE THE CHAG TRI TRI
naga, or l, the naga spirits. These are the eight casses of spirits; these are the third cass of guests. The urth cass is a the poweress beings in the six reams. They are mainy in the ower reams, but this c as s incues a poweress poweress beings . These guests a the ower space in ont of us. Then suddeny a big hoe opens om our chest. Without waing, the e ssence of our mind coms out of that that hoe in the rm of a sphere of ight, ike the spark om a re. Directy in ont of us, t mmedatey tus into a wrath, lht bue dety hodng a sword n its right hnd. ne our body and mind have seate. Or ind s a wrathl dety, s now cse. ediatel the ety cts te lmbs nd makes a el ce ot ot f the. the . He cuts the sku sku and pts t on t repce. The repace and sl grow bgge d bgger, becoming eorous eorous . After After that e cuts and chops up the rest of th corpse and pts t al nto the sull. contents of the bod cook insde the norous sul and ecome a la la o ern. e tel aer this , t wrtl t come merous, et oesses. h contets of th sll e dve into three parts: the pure t, the lq art, an the sub stnce art h e prt becomes many desrble og ojects. Th oerng oesses te oerng to the hest gsts, th tree jewels. By the owe of ts ts oen, oen, we pur our nega tvtes, receve lssngs, accumlate t ert. h lqd art becoes an cn f cts. T e osses t t s, t sco clss f sts. tt t sts t ts s t tct ct tchs . ctl t tct f
the th e teachings, the practitioners, practitioners, a senti nt beings, and the success of their practice. The substance part becomes many desir abe quaitieswhatever the guests wish. The goddesses oer t to the thrd and urth guests. The third guests are meat eaters; those who ike meat receive meat; those who ike bood, receve blood or bones, whatever they desire. They are sat ised, and we ask them not to harm any beings. They are competey satised and stop harming harming other ben be ngs gs.. e th th class aso receives whatever they desre: d, drn, cothng, shelte, sod. atever they desire, they rceve o tes o ngs. Tey are cltl sts n ee o s. B t f ts oerins oerins we are e e ec t, bles sngs, eowr eowrts, cltl pay l our arc ebts. ts w body ecoes woel n to these guests guests . hen yo a t st, "B th power of ths o, I cv th emowrent an blssns t er ence the ntl stte of s tt a edtl c lht. Prayng, say ths tt o attan attan ths stat . At t ot h' t had the nstcton on th ntl stt of mn. Once o ha ec ts tc g, then when o clt oeng yo wol t tl stt as long s ssbl sl ntt wth the naturl stte of . s cs at noter rett rett.. hs s t ctc f 's wn bo s jj . s s t t st . s c ll l l tslt ts s t : " oe s j t ll t jcts, t sts ls cct
MORNING MORNING SESSION SESSION NOVE NO VEMB MBER ER
it. I pac th ur imbs as a rpac, and put th su n it. Insi I put th sh, bns, b d, h at, brat brath, h, s in, t, tth, hair, th wins, channs, vry part f th bdy, th sns rgans, innr rgans, an vrything. A this I put insid this su t incr as it, a nd divid it int thr sctins: th pur, th iquid, and th substanc parts. In this way giv this thi s impur, matria bdy t yu as an ring. Pas bstw n m a yur cnt princ, raizati, and bssings in this vr mmt. Havig rid r paid a my amic bts b y maig thi s ring, ma a th bings wh harm m and a stt s ta by t suprm stat f ltt. By t pwr f t lsss c tg ths nccal , I icat t mrit s tat all stt ings ay b ibrat t bs f slf sl fgaspng gaspng . imagat imagat ca l w th prayr, an tat s ug. s is th ngond chod t ig f t by pactic. Ar t t ay qsts abut this ? Q at f r vrytig but s ts y still w tm smthig? t s tir that y w thm stig. : svs. d t bst w ca t it s 't ma that that vryvrything s atl pi. By ding ts actc w ca gauay th siat; siat ; it ca f f ur in. i ss s t wat t sj sj ct ts ts w w ; it is a att f w w i. i . av t trai trai t as as ssibl ss ibl . t sas aa cas f w mi; ss s . a t bis l. t s w slfas . As a a stt f w a t tal ss. cas s t ta
67
many dirnt actins again and again. This is hw w circuat in samsara. Th ida is t mv ursvs ursvs m invvmnt with th mnta p is ns and g . W ar trying t t rid ursv urs vss f sf s fgrasp grasping ing.. By ding this this practic, th bdy is rd; rd; th mind transrms int ring gddsss. Wat is ft? Evrything has bn givn up. Thr is n "my s' r "m ft. Giving th bdy is nt asy. can asiy giv ur prpy and bngings, but if smn ass r a ngr, that is vry hard. It i s nt as y t giv any part part f ur bdy away. away. If w train t giv u bdy away, th giving thr thing bcms asy. av t train in gnsity ts way. way. A tr ay thr qust ns? Q: If sm yu v as i a y ti thy ar in th hugry ghst ram c an yu d this chod pracic pracic t h p tm mv upwars m tat ram? ram? K: O, ys can chod practic; w can as s chod practic. practic. It is a but ring. hr ar ur grsitis. ha sang san g chod c hod r sm ring i ming; i th at mi w a watr rg r chu t. In t arly ving at 5pm r s, w t s chod ring. h bt mas spcia smls. In th nght, w th chod practic. s ur practics ar ca th u r tys tys f gnrsity. W ca any f ts practics t hp ur in ins s ily mmbrs an al sntint bigs. A f spac s l f visib bgs. a w t ab th art p it sac tr a iis a bilis f cts f sll at bs; t s a t f st. w a a s w a all ts s c . ts t a cat f tat a cctat.
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TH TH FIRST FIRS T XPRINTI XPRINTIA TRNSMISSION RNSMISSION FROM FRO M TH TH CHA CHA G TRI
Otheise there is no way to communicate; we caot send a x or an emai. This is mid communica communication tion What are the ve aggrega aggregates tes?? KTY In Tibetan? Laughter.] The rm aggregate is the body. Then there is the eing aggregate, discrimination or perception agregate, composite aggregate, and then the aggregate aggregate of consciousnes consci ousnesss . What was the generosity oering n the moing? KTY It is ha sang, smoe oering I te ate mong t s water Weeve we d tes e o o engs, we thn of nd vsl ze te guests ct, e e we vs v sze ze nd th f the gests . Ts s the egth pelnar We e st some time ths moing, I thn t s ette to ns a nne. Ten ths e on we wl have te t ta. The nnth ractce: rayers of asraton
B te t pactce we e at te stge t ae n asprtin paye to recee te bessgs of te lnege mstes. t s smlar to g yoga t as I sd eaer, tere ae deent dzchen cyces teachgs. ll f te, te eanng f te sprat prayer s te se, ut the wy f f gg strcts strcts s deet. deet. Y ay ve ntced tht we dng ngon dr pctce we ecevg ngondr stuct, tt ts lama tgt ths w tt lama tt t w. eps e ps e , "ee st e set w? el e ts cce e s e t w tee e eet ws f tec Nll we cc t te te setes we tl clct tt e se stct s f
rent Ths sl b s not separate. It is simia to rege and gur yoga practice. Hee ths text text and n the ri ri [ [ khri kh rid d] text, t is additona and separate. The author of ts text, Dr Gyawa Gy awa Yungdr Yungdrng ng said tat the sl db s a very mportant practce, especialy so r egnnes It s le one emedy which cures hundeds of dseases t s one teachng, one pactce tt cn tae te pace f many other practces f you deveop this practice, f t eces ston and hett, then a the pctces wll deveop more deepy esl es l t s te best way to receve the esss f d e te cecto to te lee stes Een tgh ml s t sc f f 't c te l, s' ce te s te sc f t f 't elt te w't e Devt esec e te sce of bessgs epwes epwes t f y do 't ae s es the yu wn't receive te te less s st we ee e stog devotn O e ss f s det we me e f st t s ced a sl wa d pa; t s e eqestg lesss e's w aste t s sng d eqest wat ae we request ? e eest te essngs ewees wc cse s t relze te l stte f d d t develp sccessl spl pctce. All ths we eqest t ss f deton tht es w e e tst d ee f the ste t lsss te epweets B cs c s f s s tce tce,, te t e ts s ste f ctc wll c c s s l t M t ts ts s cc wt e e we s s f ctce ce t sss wets t A w jst
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MORNING MORNING SSSION NOVMB NOVMBR R
ng to cs nd estbsh concentrtion on Tphrts nd trng to receve hs bessngs. Addtonl n ths tet, we hve the prctce to rece receve ve the bessngs be ssngs . The nme of the prctce s derent, derent, bt the menng s more or ess the sme. It s the stge of prctce of sprton per n order to receve bessngs. It s sd that t s the best to do th s prer om the hert ever d. d . hs prer prer hs the deepest menn g; om ths we cn get everthng. In the i t s ver mportnt. he thor sd these were not hs wors; he rges s to rctce t r orseves orseves nd see whether or t t s te. It s strong strongl l comme commeed. ed. It s tt o to cs on ths rc tc s mch s ossl. f o o, o w se the ss. o o't need to wt log tme; the s gns wl come v v st. he thor sd, sd , "Whethr I m te ng the tth tth or lng , o wll wl l se e ver ver st. Ever prctce shod shod be ten serosl, bt te ths prctce rtclr serosl. Agn nd gn he mentns ths nd sggests tht we we do ths. We o ths rctce the the s me w w s the ref refge ge prctc prctc e. We vsl ze th rege tre tre or f o cot, vslze Thrts Thrts,, the emodment of the three jewels. The tet g n en e n s the strct strctre re of the ref ref ge tree s n rege prctce. I wl red the tet: sze n ont n oe, on's root lm s henlh r the smbhog o csh on f the s, m, lts. Aove zg k helh re l th le e mstes mstes wd. wd. Ots e f tht, me ll th e ts of th tr , tl, sct ttrc ccles, th stts, th th s, ll f ths . Aft Afte e ll th j j cts s cll s ssl, t sl t ms, , htlt t sct tws tws t wtt
hesittion he sittion or dobt. dobt. It s s mportnt that we generte genne devoton and respect; t cot be ked ked If we tr to vsze somethng somet hng when or mind or bod s ver tred, we end p js t thnkng bot t . We caot vsze t ver ce r; the mge s gg. Tht s not what we shod do r ths prctce. We need to tr to me the vsztion s cer nd shrp s possbe. ocs strong; tht wod be mch better. Becse of or devoton nd respect, wsdom lght nd rs rse om the detes nd rege objects. The dssove into the crowns crowns of l se ntent ntent bengs ncldng or own crown. Upon dssovg, the t to s tems tems of nct whch wsh w ll the gttes of stent es clct thrh m ltmes. All elemets f ll sentent engs re pre. hen, s n gr g, whte, red, n le ghts come om the detes n dssol t crow, throt, n he. ht lght s not jst mtel ght; t s the essence f the nowege, less ngs, nd comss of l the rege ojects. hrogh these ghts, we receve l the shs, lssngs, d empower ments f the d, seech, d mn f the three jwels. We re empowere n besse b them. Imgne tht we hve recee the nowledge, cmsson, potentt, eperece, nd qtes of the reg jects. We re eql eght end; stro mgne eng ths stte n r. We cn do the sme e, Chi sg w th e, r whch cts str et. wl ls sst he ct t hts. wll th tsmss ths l. t w e t th Ict t th f c sss f t t ctc s s c w t sl slz z hts hts . ht s t s w st r r st ·
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THE THE FIRST FIRS T EXPERIENT EXPERIENTIIA TNSMISSION FROM FR OM THE THE CHA CHA G TRI TRI
ractice ractice It is very imrta imrtat.t. h tet als says that i f there there are sme stacles, strng strng devils, r sirits that eed t eelled m the hu se, t he iagie that whe the the three lights cme m the d, sch, ad mid f the the deities an d helha ar, the re ad ames cme t the sirts. All the bstacl es, sirits, s irits, ad devils are chsed away away Imagie i t tht w. w. f f the the s s m disease in yu r thers tht ds t e healed, the image a stam f ctar cmig m the deitis d hlh r. Whe the nectar reches the ss, it washes it ut. If ter s r tc ti m stacles, stacles, th slz l h ar as wtl dt l l ctic ctic su lz l s l l siddha m w t l l ct cs. r ss ts rctc, t st w t stlsh certai level f stlt cs f sualizat. t w c c th sualizat r t ss c use ts rctc ll l g urs urs s. Nw w h s t sts sts f the relm rctc f Z Z N Gu. t s mtt t t regulr regulr ss uti l w t s . tl w we have en d t st st st ractc at a tm Nw t c sss w hve t d ch f t . t lv suct t t t ll t rctcs, scll cs t t ver ml ml t t t th tm t cm m t t Oc u r m l wt t t wll s d quc c s lss t. Bt t l ss tt ss t ll t tcs t . d tt st. st t ss ctt c
tati f mantra, mantra, erig erig ne s w dy, a asirati rayer. D each ne three, ve, r mre tes; reeat them agai ad agai. Dnt just visualize ce ad the reeat the rayer. he est way t d ngond is t start with gur yga; uild the visualzatin; visualzatin; ccetr ccetrate; ate; cus. hen yu will lse the visualizati; then uild t gai. Yu Yu will lse it agan, the cus ad uild it agai. D this at least three r ve tmes. he d the ll ractice and ish ur yga. the sam way, d the imemaece imemaece ractice ractice ; reect, and ish; th ect g, ad ish. D it gai, d ac tm th vsulzati ecms cl cl . . D t s wt ch ctc the t s. Aft Aft ll rlimr rlimr rc tcs dct th t tng, " ct ll t t d t recev t th lghtmt f all stet egs d t the ct f all ter scur ts. B cmltl elin we are gv t t tm, t c ver ver lst. t , d the ngond c tc ths w, i squece. midda, s mr tm rstrts r tr ctt s l th dl ri. ri. Du tt tm c just d th s lzts. Bt w wt t rt rctc y tmes, yu dt eed t the whl . Yu c g drectl t t ctc wt t d, mle, d d stt th dl r r drectl. M s t im d l th c tc wth th tt t et all s tt s. f l wt t d ctt f t, y c d tht rctl. Bt r shld d ll st f t ctcs t lst c t l t t wl t tt sccssl lf t r ch t d scl f s t ct c rctc
MORNING MORNING SSSION NOV NO VMB MBR R 3 3
00,000 times yo can do any practice spontaneosly and directly. The text says while yo are doing these practices keep yor body speech and mind in concen tration. "Keep the bonda; that means don don t engage engage in other actions; dont speak to others; dont engage yor mind with anything bt the practice. However the text says yo dont need to b ashamed to practice. When yo are ashamed to practice in ont of others others yo are pretending. pretending. Yo are not taking the practice seiosly. Don t deceive yorself yorself.. We do each practice practice vo lntarily lntarily Noboy Nobo y ces us to ractice t is wothwle to o te ctices serosl nd to o te te ht wa. o note tet quot "e tis tecng of te Bu wtout decetion nd kee te true wos witout witout rgett rgettng ng hs is te l avice avice of the th tho o an wht we hve to o n te moning whe ou do te ie sets o can do ech tee o ve times cotnuosly cotnuosly At any oter tme dui dui te t e day day even n a ca train o plne you cn ecte mntas or pyes f o wnt to ecite them 100,000 ts. Wile ou e g even if you cot ke cle visuliztion sy te nt o e wth elng; imgne te esence of te divntes; concentrte on te wods ou e sin. While sin te wos tn onl of te wods n o t s good enoug wen ou t tvel vel Signs Si gns or result of rat ratii e
As esult signs co. f ou o tes ctces seousl o ul ss f ou conc tte tte ou wo l o o sec o wtu s tcto tcto f ou e c us sous s f ou wee utt t to t of l te ou wll llw ss
71
Th e signs signs wil l either either be real or ya or come in a dream. A ya s a vision which is between being real and being a dream. The signs will be of the sn rising or taking a bath or shower yig into the sky climbing p a montain going into a ower garden washng yor ce sond ing a strong roar seeing divinities eating tasty and delicios ods. Sometimes we can have diahea tat is bloody or has nsects or germs coming ot o we vomit bad things. We can receive directions om deities and masters pysically or body can el very ligt the mind can be clea and clean wit less consion All these tngs re sins. e best sign is wen tse ts n lity. Secon st is we te sn coes s nyam viso between elit nd eam. e lest sign s wen tey come in deams t s not necessr to have ll these signs A of te cn en. ese ae the signs of ou pctice. f ou hve these sgns t ens ou ctice ctice s going well heee ctic e until you develop trust trust Tho these signs you will el yor ctice s o wll; ou wll develo condenc n tust n you pctice. t is te nl sign Pctce until until o receive receive te sgns t is the nl dvice. n this wy we is o tecng of ngondr te peln ctice ctice s t s ont to o te ngonr pc tces s uc s ossb l f o esevee esevee tee is no oubt ou will ve thes thes e sgns sgn s o ou wll o ts . Do ts eve o eul eul bs s Otewse f f ou wit w w ou t v o t ou wll f ou o ts e lss of ow uc t ou f ou ol lf ou ou wll lo l e w u o t w two s o wol w t ou c t uc
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TH TH FIRST FIRS T XPRINT XPRINTIIA TNSMISSION TNSMISSION FROM FR OM TH TH CA CA TRI
bttr. If ou wait ou wi rt. Th bst wa is tr to o it vr a. Evn if ou just rmmbr if ou o not av tim t im to o it th ror wa at ast rmmbr mmoriz an think. Thn whn ou hav tim ou wi b ra to o it w. It osn't work vr wl if ou wait in to n th tim. Do it an it wi b bncia. Thn r t accumuation of th rars rars an mantr mantras as ou can o thm whnvr ou hav tim whnvr ou l it. t is imoant to o th rcitation an mantras. Ar tr an qustions? Q n w ar trvlin n an air ln l n n n t rrs rrs o w to o t ut lu? K N ou cn s t qutl. f u o't fl crtal wt tt ou cn just tn. s s o wa of thnn. Q mitat in a chr. K or itto osr? r ar scc ons to suort our mita ton to l ou succ. f t ostur isturs th tton t s no oo. it n wtvr w ms ou l comrt al an ls our cocntratn.
in th osur to hav th thumb on th rin nr? KTY Th thumb shou b rss on th rin nr. Th rin nr w ca th rat oint. hn sirits ntr into th bo th ntr om th rin nr. om o ar ossss b sirits. If ou ar osss s sirits an ou bin this nr vr stron stron th ca' t o out. o ut. Th wi sak. hn ou ras ras it thy immiat immia t o out. Anywa Anywa w rss th oint at th bas of ach rin nr. wi wi ra th transmi transmi ss ion of th th ngon dr now. is is th tt w just wnt trou. Now am oin to ra airtsa's lon rar. This rar was comos b Nanzr Loo airitsa's sci an th rst rist of th han hun kin. hn h saw airitsa in ts rm san this rar om his votion. t is oo to rcit tis rar t th n of a thi w hav nis ngondr ach a th transmission. ar aso out of tim. f thr ar mor qustions w wll hv mor tim tis aftoon. Dication.]
Q or t n ur s t rrb
Th Frst E rtal rtal Tsms Tsmsso so fom th chagTr chagTr - Th Th Ng Ng Nobr ,
Aftrnoon Sssion
the rst s f the techi . The te vrtuus cts re the ste. Fr ele, the ste f tk tk s he thther f the re sc b vi e ce c e r b urs the bc t heth. A es f hel ele t be cure the scess s vrtuus ctn, becuse sc ess c te ther l. hese cts e c le the vrtuus vrtuus cts ct s f he . he re the ste f t l. ste f t , we tr t ve l r reserve l. bet ece s rt f ths vrtu us ct. rtll, er tes ee rctce rctce ec e s rt rt f ther sru rctce. t ws t rt f the rss. rtll, the ctrs wh ve ece 't te e; f se ctrbut ctrbut were e, tht ws ws welce . Bu t tere tere ws rce r ece r ctr t v s t tets. tets. f s e tets tets ctrbute, ctrs wul use t t bu re ece. ht s the trt; lte , be be ctr ctr bece e f r ss Bere ju whether r t t s vrtuus ct w, we hve t chec whethe t s rt f srtul rctce t. f te te ct f te rst vr te, el tse tt e sc, tt s ve . s s te st vrtus ct e sec v vus us ct s stel set tt s t ve t us e ste s clle ttchet. We We stel
Guru , ree, bhctt rers.] We hve se the t et, s th f u ve quests rer te techs, lese s the w. f tee e quests, the wll e se eel cets. Q hve quest tht ce whle ett t. ' t sue w t s ths. wer f there re ther tets wth rer t the urct rcess f tt ur sees? Yu ve us set f e res f behvr vlv the b, seech, . ws th but f the eerl but rtcul rtculrl rl but but the b b seec h. f were were tr t te ch th s t teee tee e s r uhter uhter,, 't el hve euh rt et. Where wul tht rt? KY Me secc rt r uct? Q ec cll, wht s ve wt s vrte? The e viros viros aios aios
KY ve eel eel ses se se, e, te te e te te vts cts te te vt s; te e ve c e esce lste te te vts cts
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TH TH FIRST FIRS T XPRINT XPRINTIIA TRANSMISSION RANSMISSION FROM FROM TH TH CHA CHA G TRI
whn w sir somthing. Not sting is t scon virtuous virtuous ction . Th thir nonvirtuous ction is su misconuct. Th opposit is not oing ths kins of things; tht is virtuous ction. Th urth urth nonvirtuous nonvirtuous ction c tion i s hrsh wors om spch. This kin of spch is ot goo; it cn hurt pop vr l n prouc prouc misr. Th opposit i s to us tl wors. Pop cn in hrmon p using gnt gnt wors. Thr Thr is o cost to using gnt spch n lot f t. ft onvirtuous ctio th sc f sch is ssi . Ts nrll nrll s t ctti i glss w. tcl t rs t spch tht is lt wt virtuous ctions lik ting li hting vn i f w r not ghting n tl tt tt is ningls n inglsss n withut rsult. post of this is pcl sch i i in t pc . f ou o' t t lst kp quit. f possi l rcit trs trs t if not not inst of ting out wt igs ngtiv motions thn rmin cl p silt sith onvirtuos ction is tling s utrths. T opposit is ting t truth. h sth nonvirtuous ction n t rt f spch is slnrous spc. to two st ins n s "Oh ts sn is sig suc n such ut . spch spch tus n i gist t. T opposit of this s sing ws tt r hious. tims wtut wtut nin t w s thins tt c cs cs scll tw is. st t t t ctl ctl tis f sc s ws f s t s cts f sc . t t t vs cts f T it ts
ction n th rst of min is nv. ts opposit is ivin min ha se ivin intntion It is thining goo thoughts r n out ings whthr ou ow thm or not n whthr ou ik thm or not. It is thiing n wishing goo things r i ngs . Avoi Avoi nv. Th ninth nonvirtuous ction n th scon of min is intn min. It is hoing r th struction of othrs on th sis of ngr rm of ngr. W ho onto this ngr r ong tim wnting things to hppn to othrs. T opposit is pcticing lovig kinnss towr towr othr ins . h tnth onirtuous cti th thir of i is hv th w viw lk a This c quit iclt to ur stn c us w su thik our our viw is right ut w cn wrg. r r holing hol ing viw tt i s th opposit of th truth r mp ivin thr no kric cuss. A of s nturll hv th wrg viw. Th ignornc of ll gs itsf is th wrong viw. Our slfgrsping is th wrong viw. Thr s no inpnnt slf ut pp gsp ll istnc s ih t isting. his is sic innc. nturl hv ts won w. Hvg th wrong viw c p rt rt of rigion rigi on scool sc ool or sct; sct ; it c ls hpp withut ing ivolv i n rigos octri. Just hvig stron stron hil sohic poit of viw "Oh this is t! c wn iw. W itntionll tin this; w s thin this. hs is w w tt is t cus sic irc irc ; it s cus hvig st lscl vwit. is is ct ic. s s ls "Bcs f tt ts sts t st tl st. w ths i f i w t f t s w isc wt u w itt. s f ti
AFT AF TRNOO RNOON N SSSION NOVMB NOVMBR R 3 3
is wrong. t is ike saying, "There is no karmic cause and eect. With our back ground as practitioners, according to this tradtion and practice, it is wrong view. The opposite of this is truth. Truth is not just saying true words, but it rers to the absoute trth trth the reaity of existe nce, the truth of karmic cause and eect, and the truth truth of nonin noni nherent exist ence. enc e. These are are th e ten vi ruous and and ten non virtuous actions in genera. Specicay, there are man more. Te main thing is that any action coming om te negative emotions or ve poisons eads to nonvir nonvir tuous actios act ios . f we thi this way, then then we wll slwl l vrtu. Q f wro view, ae qst d csso abot th chod actice. As m becomng more miiar with the ractce, these elings of aver sio ise t t imaes ararc, gre some, d bldy. assme the aversion that m l i s t ttacment ttacment to to the body. D yo dvice o how to deal wit ts lgs f vrsion? vrsion? D sl ot wt? wt? Q me of cop copng ng the ody, of uman scic. Dos that rsolve as you prctic? r ts w e to undestnd the acgrod f chod practic. f yo o't drstnd, f don't v te basic ct cs , f sdde ny r aot aot cutng d, ten it souds qte stg. st tn t undest s tt ctt t t s ws tat t s mt l t s cs f s, s, l . Jst slz l s t t w f t. c s l lt, ls t wts t t tt w Bt f c s ct , f w cct c s l s, w tl
75
e, "Oh, this is so gruesome t is the same with our body. When our body is wrapped in smooth skin, it is nice. When the skin is o, o, we don' t lie this esh, and we e uncomrtable uncomrtable aout it. Lking and disiking dis iking are j ust the reactions reactions of our own mind of appearance appearance.. Our body is te same s ame whether we are in ou sin or not. The second thing to understand and reaize is that this materia body is just the manistati mani station on of our own mnd. mnd . t does not inherenty exist. t is a manistton of our impure mind; it is a vision of mpre mind. This vision is cased gnorce. Because we are gnorant wt lstic mind, we m jdmnts t wt s go r . . l l rs rs s t s f mpre m. chod rctc ls s ct te eg of sl fsi llws impure mind to dssle, to c r. We tke this ody, ts pout, lw ql ity, materi bo d, d, m t . We don't er it as t s, rt w sul ze it and dvde t it t pr t, t iquid part, and te sstc rt. pur art art is nic nic nd lsrl lsrl r r t te gr gusts. gusts . lq s l ctr wc we t t s. e sustnce rt s nrml s ts s what th e sirts and ter ter ens l s s w giv gi v it t o tem. e oer oer t wtt ttc met. We d ot o lood t t ig ests. Dg t tis w, tr s t s muc wrog. wrog. s t Q ' l e e rc rctc. tc. e t t t ts h lel. Or s l ts s tslf s ll f t s lts, cts cts s w t t s t sslt t ssl ts lt Rt w w c t w s wc s c ltl llt c t ts, t tt t tr lz, w wll s
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TH TH FIRST FIRS T XPRIN XPRINIIA TRNSMISSI RNSMISSION ON FROM FRO M TH TH CHA CHA G TRI
bodies as pure; we wi see a sentient beings as divine, as Kunt Kuntuu angpo : Id like to ask a question about counting in practice I do the visuaization once, but do the one hundred hundred syable sy able mantra 08 times ; how do do I count that? that? KTY: First, try to generate generate the vi suaizations with the divinities Focus and spnd time on this; do not recite at this time. In the beginning you cant do the visuaiza tion and the mantra ogether Then after some time, you can recite the mantra If ou ose te visualization, just el the presence of te deities and keep recit ig the ata that way. Gadall o c b togete wtou losi te isliza. : di 108 atras; I a worki ward 100000 ecittions of te matra. Do eed to geneae te visalizatios 1 0000 0 ties ties too? too? KY: No, o, no Do not o it tat way. Geerate te visualizion and keep it, hold it as long as possible wile you e coutig te atras. If you lose te t e visalizatin, jst el te presece of the deies dei es a keep ecitng te ats. ats. : wat wat to do do 00 00 0 manala manala oer oer-igs. Does tat ea I do 100000 visualizatios or 100000 atras? KY: Matas Tr to do te visualiza is, eve if y cnot o te well. Do t ti, ti, "O , I c t recite f I caot te vislizato. Jst eep ect te trs, d litle b little thi will hlp u visualiztio. Y vsaliztio ill ll f s. I l s ess:
rced to come ack to to samsara samsara if he or sh e does n ot wish to reu? reu? KTY: Forget about reics fter a great practitioner dies, tere can be reics om their bodie s; these are are a s ign of their prac prac tice Even during their itimes, great masters can have reics on their teeth and dierent parts of their odies We dont always trst having reics; it is not necessary to be a great practitioner to have a relic Some peope have specia signs even if they are not geat practitioners Sometimes there is consion If someone is a geat practitioer, practitioer, and if he has a relic, relic , te it is deitey a good sig But it s als ea tat he wil ot rein ct t est e tt. ot beg cae i ssara depends o hg eee of ealizato to stop te gaspng of eg , te ain cse of sueing sueing i s a saa. Havig a relic ca even happen to the lowe practitioer It doesnt ecessarily ave to apen to oe who can cotrol cotrol his ebirt. : A gea n of my misdeeds are seeds f l to ae good actio, vodig coict. e teacing speaks to eal eal tese wro actios . Ca yo give soe guiace o conssng them nd eleasig tese sdeeds? KTY: Pactice. O practice is r the pupose pupose of releasg i sdeds; our our wole actic actic is r ti ti . f ou want to to specicall purif someti, the you ave to do cossio pctice r tat prpose. Ao e staes, ther ther is cossio ce e ci t. e c ls te ts , e god Te tree exeees
: At t, f e s el,
Nll pc, l,
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AFT AF TRNOON SSSION SSSION NOVMB NOVMBR R 3 3
three three supreme, superior things The rst is supreme bodhicitta, generating a supreme enghtened mind as a preiminary practice With With any kind o f practice we do, even if i f it is reciti ng a snge mantr mantra, a, we recite with the intention to attain enightenment to guide a other beings bei ngs This is the rst step The second step is that when dong the actua practic e, we w e have to be aware aware of o f the naura state state For those of you who havent received the teachin gs on the natura natura state, state, you can do this in the ture This is the· most important and is the main practice of dzogchen We ntegrate with this state In concusion, r the third step, we aways o the ecel lence of deication It is ver ver potant po tant to edicate edi cate the merit r the ben et of al other sentient beings hen all our actions are mltpl ied and increase d It s the seal of our practice ng wa j ap , the the seal of practice Thereby everything everything s seaed an can't be lost Keep these three ecelences n ind and practice in ths way
As the teaching says, practice on a regular basis Dont wait unti spare or eisure time appears The purpose of a the things we have nowadays ike computers and cel phones has been to make it an easier, ster world, to have more time so we can be more reaed But the opposite has been the resut In earier times we were more reaed rea ed Waiting wi not make more tie We have to combine practice in our daily i whateve whateverr time we get we use Yongdzn Rinpoche aways advises s n that a woud aso sggest that yo practce n that ay Don't wait r the eeen or a holiday hen you have eeens an holas to practce that s goo, t t ot a goo ea to at t as a nce te h ere at erent Rge, an a happ col hare somethng wth o an o r lstenng to me, r yo patence he eather has been very nce, a hat s all [ets oer kaa, and decaton
Appendix
79
THE TEN VIUOUS CIONS De wa ch (d ba b)
Body
band bandoni oning ng the act of kiing Sog cho pong ba (s d d sn n ba) bandon bandoning ing the act of steaing Ma jyin p ar en pa pong ba (a byn a !n a sn ba) bandoning bandoning the act of induging in sexua mis conduct Lok yem pong ba (l sn ba) Seech
bndoi bndoin n th act f tlli l i Dz pong pong ba (dzu sn ba) Abado Abadoi i th th act f sli sli Da ma png png ba (ya (ya a sng ba) bdonin th th act f in rsh ords ords Tsig tsub pong ba (ts tsb sn ba) bndoi bndoi the act f ili i ie gossip gossi p Ngag khya khya pong ba (na 'kyal sng ba Md
boi boin n t act f bi cs Rab sem pong ba (bnab ss sn ba bandonin te te act of hari hari others N sem pong ba (nd ss sn ba) bndoi bndoi phoi phoi is phiosophie phi osophie s Lok ta pong ba (lg ta sn sn ba) b a)
Reection on the eedom to practice the dharma or eight leisures
The eight states that ack that oppouity Bo as a he eig, Bo i the preta (hug (hugyy ghost) ream. Bo as a aima. Bo a araria. Bo as a ongived god. B o havig havi g wrog wrog viws. Bo i a period devod of uddhas. B o deaf ad ad mute.
The ten endowmens
e owets u wt oese f, f, (te ul s b bo a hua bei. o be o i a cetral coutry. o e bo with a oes cuties. o e gaed i a proper vocato (wthout a co c sl s l o hae ith the dhara. he e e edowmets rstg with others (te ve circustl s A bua as appeare. appeare. buh has taut taut the hara. h tachgs tachgs stll ext . A ty ae ae practce . er are tose who re khearte towars others.
THE TEN BASIC PECES
There There are ten basic precepts : three three of body body ur of speech spee ch and three three of mind They invove not ony what to avoid bt what what vir virues to cutivate cu tivate Te tree precepts of body:
Oe shoud not ki; rathe ratherr one shoud protect protect the ives of beings One shod ot stea or take what is not eey given rather one houd practice generosity. One shoud not commit sexua misconduct or case others to to break their vows One hol keep ones vows and respect the vows of othe others rs Te u precepts of speec:
Oe l l ot e ; rather oe shoud speak the trth. trth. Oe l t divde other or sow discord; rather e shoud speak i a way to ecocl e o brng people together. together. Oe hl t speak harshy; rather one shod speak gety and kiny. Oe hl h l ot engage i gossip or ide c hatter; hatter; rather one one shoud speak in a se way a rayer. Te tree pecepts of mind:
Oe shold not covet the the poss ess ios or accompishments of others; rather one shod lea t be geeros. geeros. Oe hl h l t ws h harm harm to other or bear resentmet; ather ather oe hod cutivate the ee t hep others. Oee sho l ot hold wro O wrogg views (such as thiing oes actions wi l have no resut) ; athe e hod practice the darma estabishing yoursef i a true and athentic ve.
