THE WORDS OF MY PERFECT TEACHER - (1999) San Francisco) by Dzongsar Jamyang Khyentse Rinpoche

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THE WORDS OF MY PERFECT TEACHER - (1999) San Francisco) by Dzongsar Jamyang Khyentse Rinpoche.Dzongsar Jamyang Khyentse Rinpoche took four years in San Francisco to teach this classic text 'Words of My Perfect Teacher' by Patrul Rinpoche.. This is only the first year teaching (1999). Currently the second year teachiing is being transcribed and posted in my FaceBook. This article first appeared in my Facebook as an orgoing project of transcription which is not completed as yet.

Transcript of THE WORDS OF MY PERFECT TEACHER - (1999) San Francisco) by Dzongsar Jamyang Khyentse Rinpoche

  • THE WORDS OF MY PERFECT TEACHER - by Dzongsar JAMYANG Khyentse Rinpoche

    The Words of My Perfect Teacher (Tib. , Kunzang Lam

    Shyalung; Wyl. kun bzang bla ma'i zhal lung) was composed by the

    great Nyingma master, Patrul Rinpoche. The work is an explanation

    of the Longchen Nyingtik ngndro, the preliminary practices from

    the Longchen Nyingtik cycle of teachings, discovered by Jikm

    Lingpa. This famous commentary is a completely faithful written

    record of the oral teachings Patrul Rinpoche received directly from

  • his teacher, Jikm Gyalw Nyugu.

    "I receive this teaching Kunzang Lame Shyalung, the transmissions

    and the teachings many, many times- probably over thirty times.

    This is something that is taught all the time. His Holiness, Dilgo

    Khyentse Rinpoche, for me, for me, hes like a Buddha

    accomplished being. But I remember very well to the last days when

    he was alive; I remember very well that he always carry Kunzang

    Lame Shyalung , the book, Words of My Perfect Teacher,

    everywhere he goes, and every morning, after his practice, he would

    read a few pages"...quoted by Dzongsar Khyentse Rinpoche

    (Transcribed from official audio files purchased from Siddhartha's



    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 1/31

    Every word, every sentence, every phrase, we can discuss; for years we can get lot out of it. For those who are very serious to follow his path, my only mm, requirement, sort of, wish is for you to actually study (Kunzang Lame Shyalung) Words of My Perfect Teacher again and again. Because this is an endless subject; this is a, this is from now for those who are seeking enlightenment eh, this is from now till enlightenment. I, myself, Im happy to choose this subject because as - I dont know whether some of you remember; those who were here last year that Im a little bit tired with sort of weekend short teachings something to do with introduction to Buddhism or like that. Of course, lineage, there is all the usual compassion, bodhicitta, all of this, the usual stuff youll hear it again. I am not promising that you are going to hear something unusual things here okay. This is also probably the most extensive, most, the biggest, the largest explanation on the Longchen Nyingtik ngondro. Now, having said this is the Longchen Nyingtik ngondro, its does not mean that this is something that you cannot use for those who are practising the path of, path of, eh, of Marpa, or Virupas. Those who are doing Kagyu ngondro, those who are doing Sakyas, Virupas they can definitely use this book as a reference. For Sakyapas, this is, this is what the Sakyapas talk about; for

  • Sakyapas, mm, this is what they call the Triple Vision, or Path of Three Perceptions. And for those who are following Marpas lineage, then there is (Dakpo Targyen) or Jewel Ornament of Gampopa. Those who are following the tradition of Tsongkhapa, Lama Tsongkhapa - lamrin; and this is a similar subject, so one can definitely use it as a reference. Most of the subject is practical advice, pith instructions advices; although time to time, we will hear some fundamental, mm, sort of theoretical Buddhist teaching. So for those who are practicing ngondro, this is very essential. This evening, first I will start the text and then after that we will have a short break. And then those who are not really interested in practice, they can go home. But those who want to practise - maybe stay on; I would do, Ill read in Tibetan what we call lung, transmission, which is very necessary. I think, I am very, eh, right-wing conservative Buddhist. I think, yes, time is changing this, I know we need to apply different methods. This is something I also know but doesnt mean you people dont need lung. We cannot do without lung. We cannot practice without Initiation. All these are necessary; these are important. Now the dharma is flourishing quite rapidly in the West. I have seen people practising Vajrayana without transmissions, initiations; maybe initiations, but I think not many people think about lung, transmissions. This is not good. So for those who want to practice, or those who are practising, I will read the lung. Of course, I can only read few pages this time. Well have to continue, if we are still alive after tomorrow, then we will continue the lung. Anyway, this is a, as I said right at the beginning, this is a long one. We have to have patience, I have to have patience. Of all the people, I have to have the patience. And then you should have the patience okay. And lucky, we have Chokyi Nyima here today, so those who are, I mean when I have hard time trying to find the words, can you help me? Okay. (Response and laughter) okay. I receive this teaching Kunzang Lame Shyalung, the transmissions and the teachings many, many times- probably over thirty times. This is something that is taught all the time. His Holiness, Dilgo Khyentse Rinpoche, for me, for me, hes like a Buddha accomplished being. But I remember very well to the last days when he was alive; I remember very well that he always carry Kunzang Lame Shyalung , the book, Words of My Perfect Teacher, everywhere he goes, and every morning, after his practice, he would read a few pages. I receive from His Holiness, Dilgo Khyentse Rinpoche alone, probably more than ten times. Some, because he happened to teach a group of people and then I happened to be there. And about five times he taught me, especially just, you know, just because I requested it or he thinks that this is necessarily for me. He taught me probably more than five times.

    And then His Holiness Dudjom Rinpoche, I must have received this about three times, and from other lamas. And if my devotion is not limited, if my pure perception is still there, if I meet, if I encounter some masters whom I, whom my limited devotion can sort of flourish I have no hesitation but to receive this transmission or teaching again. And I will do this after thirty years, if I am still alive. So I hope some of you will also keep that kind of tradition, Patrul Rinpoches tradition. Keep this as your manual, manual of your life. Manifest your life based on this book.

  • I thought that it was cold. Since this is a tantric teaching, as, as in the tradition, Ill first do some supplication to all the guru lineage, so you can just watch or if you want to also supplicate you can do that. If you are new here, you just watch. Okay. We have to first build our ground foundation. Why this book? Why not something else? Why not a poetry? Why not Madhyamika, you know? Why not, eh, I dont know history? So for all these, we need to have some kind of answer, which is primarily, primarily to, primarily to build the foundation. To understand this book, we have to build the foundation, okay - especially for those who are new. To build this foundation, the first important thing is you have to understand the view, meditation and action (lta, sgom, spyod pa). This is very important.

    Now, although because this term view, meditation, action seems to have, seems to come from the Buddhist mouth, this view, meditation, and action is actually with us all the time. Every time we do something there is what we call view; there is what we call meditation, and action. We may not use the term view, meditation and action, theres always a view, theres always contemplation, theres always some kind of action. Everything that what we do; okay, beauty, ugly, all kinds of, all kinds of, every time we make judgement. Every time we think. Every time we do something, there is a view, meditation and action. So this view - first before we get into this book, the view is important to establish. Most of this view, if you ask why we create this view; most of this view we create because we want to be happy. We want to; happiness is maybe a very general word, but most of this view we create because we want to gain something. We want to achieve something. We want to, eh, get hold of something. We want to score something, if you want, if you like, yes. We want to have fun, for instance. Thats why we create the view. So, yah; just give you some vivid, maybe some simple example. See, we have so-called idea of beautiful, beauty, right? Then we read magazines like Vogue, and then we have certain idea what is perfect leg, or perfect breast, isnt it? So this years perfect breast is such and such. Thats the view. Thats the view; then thinking Do I have it? I dont have it. - All this, you understand? Going to the mirror and looking at it, and all of that. Thats meditation. (Laughter) And then finally decided Ah, now Ive to have this kind of breast; then going to whatwhat? (Audience response) Yes, plastic surgery, stuffing something inside what do you call it? (Laughter)This is what we call, and then; Im not being negative here, you understand? And then putting this inside and then showing off, I dont know, and then actually managing to, eh, do whatever you want to do. Thats what we call completion, (laughter) I mean, action action. Thats also bit like, the sense of scoring that goal is what we call nirvana you understand enlightenment. See, so the view, meditation, action this exists everywhere. You understand this is so important to know. And as I said earlier, basically we create this view because we want to be happy. We want to be content. We want to score something. We want to be, I dont know. We want to have that perfect, I dont know, whatever. This is why we have the view.

  • And then you dont know how to play with this view. This is where misunderstandings come, domestic sort of misunderstanding between family, friends, religion, political parties, vegetarian, non-vegetarian, isnt it? Macrobiotic food or things like that. All kinds of view; you know this. Every year, how many new views that American psychologist, therapists, and the scientists create. This is good for your body. This is, this has less fibre, or this, less what, eh, calories and things like that; medicine whatever - you know; so the view, meditation and action.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 2/31

    Now, now we ask what is the Buddhists view? What we are trying to achieve here? What is the Buddhist view? The Buddhist view is something that we, we either dont have, or even if we do have, we do not use it. We do not contemplate on it. We do not act on this. Thats why we, from the Buddhist point of view, we are still in samsara. We are still deluded. We are still wandering. So, the Buddhist view; actually this is, this is quite important what Im going to tell you. If your, your non-Buddhist friend asks you what is the speciality thing about Buddhism then you can answer this. What Im, I will tell you this; what we call, this is what we call (Tibetan phrase). Sometimes we call it Four seals or; its almost like four pillars or like four indispensable views. If you have one of this missing, then you are not Buddhist, I mean maybe youre Buddhist, but you are not following the path of the Buddha. Theres four views, you understand, this four views. If you miss one of them, you are not following the path of the Buddha. You maybe still a Buddhist, you can think. Can you open those doors? You cannot. Yah, its very hot here. Can you open that door? You cannot? - Maybe some air yes, much better. Thats good, thank you. So the four views; they are first everything that is compounded, all compounded things are impermanent. Thats a very, very unique Buddhist view. Something, yah all compounded things are impermanent. That includes almost everything; even enlightenment, even what we call, what so-called nirvana, that we usually think. As long as a phenomena is bound by time, such as the beginning, middle and the end, as long as the phenomena has these three things, three characters beginning, middle and end and it has to have, otherwise if you dont have this three beginning, middle and end It is not a phenomena. You see, if you are looking at something, usually you look at something like a sun or a moon or a god, for instance and think Oh, He has always been there. Hes there. You can see. You know, from

  • the Buddhist point of view, it has to have - since it has a remaining, it has to have a beginning of the remaining and end of the remaining. So this; we can discuss about this as we go on. Because this four, so-called Four Seals or the Four Views is what; this four views is going to become like a pillar, the four pillars of this book. I am telling you this right in the beginning because once you have these four pillars erected in your head here, then you listen to this then it will make a different kind of sense, you understand. Until you dont have that in your head, none; I think its quite difficult to work. This is something that you have to really establish strongly in your head, okay All Compounded Things are Impermanent. Thats one. All emotions; (discussion in Tibetan with assistant) anything that; all defilements, all defilements, should I say? (Tibetan conversation) What is it? - Defilement? Defilement seems to be a bit limited dont you think? (Tibetan discussion) Yes, anything, anything that is subject to decay. And here on the second view, we are talking more about emotions, mind, anger, aggression, passion, jealousy, pride; this kind of emotions we are talking here. Theyre all pain. That is a Buddhist view. That is a very unique view. Again many, many philosophies, many, many religions might say Yes, yes, yes, aggression is painful, you know; passion is painful, but love is a wonderful thing. You know, they will always have something left, you understand, something sort of. Theres always something that they keep behind as something like a token, I dont know, tokenizing with it. They will always, because its a big sacrifice to give up everything, you understand. They will always like to keep; even in the impermanence part, the first view. Oh, yah, yah, everything. Many philosophies, many religions believe many, a lot of things are impermanent but something of a God, something like an atom - that has to be permanent. You understand. Likewise, and this as even though, as I talk, it sounds very philosophical, very academic; actually its something that happens all the time. For instance like the first view because, because we have a lack of understanding of this first view; now if all of us, we know that anything that is compounded, anything that is compounded is impermanent - more than half of our tension and anxiety will be disappeared. Cant you see? But because we dont have that understanding; we may have it intellectually but we cannot really practically accept it. Thats why we think that something is going to work. The guru is definitely going to give me blessing. And this blessing is going to heal me; things like that, you know the healing, healthy things that we are attached to, like diet, all kinds of things. This means, you know, like healthy food, things like this. This just show that you are, you like; you know, you think there are something that is permanent. Yes, yes, you know in your garden, the willow tree is impermanent. That you know but there are certain things that you thing is still permanent. That's why we have a problem. Okay, anyway lets go to the third, all the views. (Tibetan phrase) All phenomena have no (Tibetan phrase) self-nature, truly existing self- nature. Okay, that, thats a very, very unique Buddhist view. I don't think; you see these four views I m very generic, very generic. I think many philosophies such as Hinduism - they have the three views, but not the last one. Buddhism; what makes Buddhism special is

  • because of this four views, for instance, the last, last view, the fourth view is (Tibetan phrase) Nirvana is beyond extreme (Tibetan phrase) beyond extreme, beyond fabrication. I personally think that, that makes Buddhism more special. I mean, it, it separates from Hinduism. Otherwise Hinduism actually accepts everything compounded are impermanent too. You know things like that. But the last one thats a very special, special one; every, no, Nirvana is beyond fabrication. But for many of us Nirvana is some kind of happy; everything functioning, you know sort of nice place, isnt it? Fabrication but according to Buddhism its beyond fabrication. Now this four views is something that you have to keep in your head while you listen to this. Okay, then all this will work. All of this will make sense. If you miss one of this, youll have a hard time. In fact, not only this book; when you approach Buddhism this four is something that you should, you should seek after. And this four is actually a big subject. You can really spend your whole life studying this four, but this four is really, really necessary. Okay, and time to time, I will bring these four pillars just to remind you.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 3/31

    So let's start the book. So now we all wish to destroy this net of delusion. (Pause) We all wish to realize the truth. Not understanding the truth, by not understanding the truth, it leads us deeper and deeper into ignorance. And then we dwell into this delusion endlessly. This is why we, this time we to cut this net of delusion; this, this continual delusion we want to discontinue with this. To do this we have to find, we have to first find the right view. Until for instance, until today we dont know that every compounded thing is impermanent. We may realize some things are impermanent, but we still crave or hope or expect that certain things such as nirvana, such as realization of your self - they are permanent. Happiness, life, I don't know, whatever, heaven. So in order to do this, we are going to study and practice the profound Mahayana, Hinayana and Vajrayana path. Since this is a Mahayana path, in fact Vajrayana path; first the most important is to tune or to concentrate on your attitude, on your motivation. Why youre studying this? Why you are practicing this? Your motivation your attitude - because whatever you practice it depends so much on the motivation. If you have strong motivation, clear motivation, first of all in the beginning, this motivation will always lead you to the path again and again and again. That's one great thing about tuning the motivation or the

  • attitude. And then while you practice, while you are on the path, if you have the right attitude or the right motivation, you will have the courage and the confidence. Now this I think, the first one is for many of us easy to understand - having a right attitude, right motivation to get into the path. This I have seen a lot of people got into the path. I can see but the second one, after becoming Buddhists for five years and then seeing all sorts of ugly side of Buddhist; then they begin to lose faith in lamas, teachers and the path, the colleagues, dharma students, whatever. Then they begin to lose their inspiration. This is because right from the beginning you didnt really think about your attitude. You didn't really boost that motivation. So motivation is so important not only in the beginning but in the middle. Because this motivation is going to always hold you together while you are going through this endless journey, spiritual journey. It is kind of endless, you know. After twenty years of becoming Buddhist and practitioner, you still, you still see the same old aggression and passion. You still seem to make, you still seem to make same old mistakes. You still seem to be the same old vulnerable and sort of fragile person. So what is it, you know, difference - that kind of thing, you understand? Tuning the motivation is, I think, quite important. At the end, not only the attitude important in the beginning, in the middle but even towards the end; its so important because if you have the right, right attitude then youll have, youll know how to have right aspiration. You will then know how to dedicate. You will then know how to utilize your action which is accompanied by particular attitude. So this is why Patrul Rinpoche; he emphasized right in the beginning to have the motivation. Motivation is something that we should watch, because motivation or attitude I guess. Like in the East, like in Asian countries, people practice dharma for longevity, for good harvest, for good business, I dont know. And you practice dharma like you do, for instance wealth deities or something, I don't know. And if it works its good but for how long its going to work? We dont know. It may work once, twice, three times, and by the time you merit is exhausted, your path, whatever this special mantra, whatever youre doing, might not work. And when one day that doesnt work then you will think, Ah, dharma is not working anymore. This is not giving me anything that I want. This happens a lot in Asia. Now in the West you have also similar problem. Most of you, your attitude or your motivation is not really to reach enlightenment but reach Nirvana. Its different, that I think. You know that Sixties concept of nirvana, that kind of thing. Your attitude is to make, I dont know, to, to reach a certain stage where you can hug everyone with a light, I dont know. Like where you can multiply your orgasm; something like this. I've a feeling that you have this kind of attitude, some of you. Or some of you have this, Oh, Im depressed, I'm feeling guilty, Im feeling, you know, Im feeling depressed - so you practice the dharma to get out from the depression. That is really, really bad according to Patrul Rinpoche. I'm sorry to say this but this is the truth. You do not practice dharma to get out from depression. You, for that you go for the what, therapist or you go whatever you want to do twelve steps, sixteen steps, all of this, you can do that. You practise the dharma to get enlightenment. Depression or no depression doesnt matter, who cares. You know but enlightenment, thats what we need. So this attitude is so important.

  • Because many of you come to the dharma, go to a certain master with certain expectations, with certain attitude, motivation that this is going to fix, fix my life. This is going to fix certain things; and if that attitude is; with this kind of attitude youll be all be disappointed one after another. Then very unfairly you will blame Buddhism and sometimes fairly you will blame Buddhists like masters. Thats okay; sometimes its kind of true. You understand but blaming Buddhism, the path, the teaching of the Buddha all compounded things are impermanent; all decaying things are suffering, pain; all phenomena doesnt have self, truly existing self-nature; nirvana or the enlightenment is beyond extreme or beyond, beyond fabrication. These four you shouldnt blame. This has taken no responsibility, didnt promise anything you understand so you cant blame this. There's no promise made here. Yah, so motivation is something important. Then Patrul Rinpoche goes to explain two kinds of eh, two kinds of methods, (pause) two kinds of attitude, I dont know whether attitude is theyah. The vast infinite attitude of the bodhisattva, a Mahayanist attitude, and the vast skill, infinite skill of the Vajrayana; both are sort of attitudes - one is more like a skill, okay. The Mahayanist; when we talk about Mahayana, the Mahayana bodhicitta or intention, we are talking more about the attitude or intention. And with this intention as we practice the dharma or as we go, walk along this path, we use the skill, the endless skills and gadgets and methods of Vajrayana. Yah, this is important okay. Its. This path is actually very beautifully constructed yah. First we build the four pillars, four views. This four views is what we need to realize. For that you need two things a vast attitude of a bodhisattva path because if you don't have this vast attitude or the vast big mind of the bodhisattva, then we have no courage to understand, no courage to face that every compounded thing is impermanent. Can you understand this? There are certain things that I understand that are impermanent; ah, but certain things, especially your loved ones - when you have to face that that is impermanent oh, its going to have difficulty. So in order to learn this four views, one is the vast attitude, big mind, courageous mind - thats something that you have to have. Because this is a big task; I mean when you see like, maybe for us like when we hear every compounded thing is impermanent that sort of, what do you call it chewable, sort of understandable. But when we say all emotions, yah, like all emotions are pain thats slightly not chewable. There are certain emotions that we like to have. Its a pain, but so what? That kind of attitude, you know. Its not a, you know; to having the fun, theres no problem. I think between Buddha and you, theres no disagreement. Buddha very much wants you to have fun as much as you want to have fun for yourself. The whole teaching, the whole Tripitakas, the whole 84000 teachings of the Buddha is actually to have the fun. Its true, but the disagreement between you and the Buddha, between us and the Buddha is how to have that fun. Because we have, we accumulated certain cause to have fun and Buddha thinks now, That is going to lead you to suffering, not fun. This is the problem here you understand. Anyway, and then words like enlightenment is beyond fabrication, enlightenment is beyond samsara and nirvana, enlightenment has no emotions, once you reach enlightenment, you cannot watch soap operas things like that.

  • Once, once you reach enlightenment, you cannot have this guess job? Is it, guess job what do you call it? Guessing something and then; what do you call it? - Like you try to guess something. Yah, when you reach enlightenment, there are certain things, there are lots of things you cant do. You cant do guess work. You cant bet, bet; the betting, the pleasure of betting is you dont know whos going to win or whos going to lose, and then you bet, isnt it? But youre already enlightened; you know everything whats going on or better. You cant bet. You cant watch one simple soap opera, you know, American soap opera like what Coronation Studio, or something like that, because you know everything whats going on, going to happen everything instantly. Therere so many things like that. You cant do anything basically. You cant buy stocks and what, shares, yah; you cant do anything. What? - Because enlightened person is all accomplished being. See, it is a very, very boring place. From our, from our point of view, its a very boring place. So see if you dont have a right attitude like me, we will not go, we will not see enlightenment. Who the hell wants this kind of enlightenment? You understand; who will wish such kind of enlightenment where you cant bet, you cant date? I dont know, you cant have that anxiety of whether he or she will like you or not things like this. We cant have that.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 4/31

    So, right attitude; to build this right attitude, yah, I was telling you the four views, - right attitude. Then the second one is having this abundance (Tibetan phrase), having this limitless or abundance of wealth of skill. Because its, its, its one thing to have the right attitude, but if you dont have that wealth of skills, you can go on, on this path for a long, long time. According to these Mahayana guys, they say that it takes like three countless eons thats kind of depressing, isnt it? So, there youll need what we call skill, lots of skills like tools, kit, what do you call it kit? Toolkit yes, you need Vajrayana toolkit; sort of things that work fast, good, I dont know, like things that work like multi-function and things that do not cost you much, actually do not cost you at all; you know, like do not cost you your limbs, your head as the Mahayana people seem to be talking about. You understand; things that, things that you can use easily, I dont know, like ready-made things. Yah, this is what you need so attitude and the wealth of skills, wealth of skills. So for this you need the Vajrayana sort of, Vajrayana (Tibetan phrase) yah, vast, vastness of skilful means, yah. These are important points that is why I elaborating a little bit.

  • Once we reach to the description of the hell realms and all that, Im going quite fast because I think you can read this. The translation I heard is very, very good. I think its very good. So there are, some of these are quite important. So today, to-night, you are here with the intention of listening. For those who want just out of curiosity if you are here to see what Tibetans have to say about life. Fine, thats all you need. Then go home. Dont even bother to become Buddhists you understand? Thats okay. For those who want to sort of follow this path then its really important to have the right attitude, even to listen to this teaching. You are listening to this teaching not because youre going to write down and youre going to finish your PHD - you understand? Because you have certain thesis on, I dont know, about the Eastern thoughts about mind. You know, because of that you are here. If you are purely for that, its fine too. But if you are following the path, thats not the right attitude. Because that kind of attitude; you see the problem is this. You can go a Buddhist teaching like this out of; with, with a simple attitude such as wanting to become a, just wanting to know about Buddhism a little bit. But with this kind of attitude if you are listening here, you will not hear entire, complete message of all compounded things are impermanent. You will not hear it. You understand; you may listen but you will hear this all compounded things are impermanent. Now out of curiosity, if you listen to this, you will only know so far, but you cant go beyond that yah. So, what kind of attitude we should have? For those who seriously wish to follow the path, they, they should have this attitude - I will listen to this teaching, I am listening to this teaching so that I can apply this into my practice; so that I can enlighten all the sentient beings Mahayanas attitude, Mahayanas motivation. Very, very important; so many reasons why it is important. I will tell you again and again. But one thing; if you come here and listen to these teachings - maybe you have quite a good motivation but not good enough. Quite good because you want to, you are fed up with this samsaric life, you want to reach nirvana. You want to reach enlightenment but only yourself. You dont care about other sentient beings. And that is not the supreme or the best; that is not the supreme motivation or supreme attitude we are talking here, okay? As I say this, we should listen to these teachings for the sake of all the sentient beings. Were not being just nice guys, you understand? Like you understand Oh we should save mankind we are not only talking about that. There is a philosophy behind this. The philosophy is a mind that wishes to enlighten only oneself independently, right? Independently, only myself; independently the very mind itself is the ignorance because everything is dependent. Everything there is no such thing as I, myself alone will get enlightenment you understand? Everything is dependent. This is why right from the beginning, not only because it is such a nice thought, such a supreme thought that to wish to enlighten, to wish, to have this wish to enlighten all sentient beings is such a good thought, a supreme thought. Not only that but philosophically, ultimately, it is the right thought. Not only its a good and supreme thought, but it is the right thought. Because you are; theres no such thing as, independently, you know, enlightenment; only yourself and not care about others. So this is not just being; whenever we talk about this, for the sake of all sentient

  • beings, we are not trying to be just nice boys and girls. It is a very, very fundamental, touching-down the reality of the phenomena; something you have to keep in your head okay. Now if you do that, the moment you, okay; the moment you begin to listen to teachings and practice whatever, with this kind of big mind, big attitude I will do this for the sake of all the sentient beings, then your path is becoming indestructible. Maybe a very, very, very big circumstance has to come to interfere you; otherwise small things like, I dont know, marriage break-up or I dont know, things like that, may not bother you so much you understand? This, this is so important okay. And then, the vastness of the skilful, skilful means; the vastness of skills out of the Vajrayana, okay; so having this motivation, how should you listen using the Vajrayana skill? Then we have to talk about the visualizations, okay. This place is no more this ordinary place - San Francisco, what is this? Whats this? What is the name of this place? Whatever, yah; this place is no more this ordinary place; this wall is not this ordinary wall; and theyre all, this place is pure land. These walls are made out of jewels, but jewels - not only the jewels that we know in this earth, but even beyond that. Yah, this is the skill of the Vajrayana, because it sets the atmosphere. See right now, some pathetic teacher is sitting up there in front of you, and some poor sort of wandering dharma groupie is listening you understand? Its really not setting up; setting up is not so good. It doesnt go further. Thats why you hear this weekend teachings again and again, again and then you never sort of go beyond that. 1989 You met this teacher and the student same thing; 1990 same thing; 1991 same thing; just that more and more wrinkles, less tooth, thats about it; maybe a little, yah; more bad news than good news, usually. So this set-up, you know, set-up; set-up is so important, yah, like flower arrangement, like this set-up. So we have done quite wonderfully here, this set-up. Thats good, the symbolic set-up; but the real set-up, especially from the Vajrayana point of view - Vajrayana skill; this is using Vajrayana skill you have to set up. Set-up here, this land, this whole country is not this ordinary country bound by space, bound by direction; but this is a Sukhavati, this is a pure land. This is a buddha field. This, this question is infinite like a, ehAnyway, to be, you know, the underline, the bottom line is this place is not what you see, its not just that. Its not ordinary place. Okay, now, this you have to hear, unfortunately. You have to hear now. The teacher who is teaching this is not an ordinary person but also the Samantabhadra himself Samantabhadra - okay? And the listeners, like yourselves, is also not ordinary including yourself. You are not this miserable, useless, guilt-ridden sort of, you know, being not that. Vidyadharas - all of you are vidyadharas. Vidyadhara means sort of (Tibetan consultation) master of wisdom? - Holder of the wisdom? Saints for those who are quite new here; saints accomplished beings, accomplished beings. You know, eh, not ordinary beings; tenth bhumi bodhisattvas okay; about to, just maybe a split second and then youre already enlightened. You know that kind of, tenth bhumi bodhisattvas yah. Then not only yourself, but you know, whoever is sitting next to you; you know, the guy who is sitting next to you is not that, I dont know, smelly, you know, whatever, mm, that grumpy geek? Is it geek? - Yah, not that. A great buddha, a bodhisattva, a great bodhisattva, probably something like Avalokiteshvara, you know, with the four arms, everything okay. Youre, you know,

  • your friend next to you; maybe a woman not like vain that you know sort of, I dont know, Id better not say much (laughter) but someone like Tara or Saraswasti, a realized being okay. And the teaching is also not bound by words and phrases and grammar, and vocabularies, and Sanskrit words or Tibetan words or titles. But it is non-stop, ever sort of (Tibetan phrase) on-going, uninterrupted sort of teaching okay. This is what you visualize, so to speak, visualize. This is what you have to think! You have to visualize okay. Now, here, Patrul Rinpoche; so beautiful this Patrul Rinpoches saying (Tibetan phrase) this is a very important, eh, remark here. Hes saying that now as you think this is a pure realm, this guru is Samantabhadra or Guru Rinpoche (Padmasambhava) or Vajrasattva; and we are also bodhisattvas or vidyadharas as we think that, its not like we are actually not but we imagine like that. Its not like that. You understand; its not like we are imagining something that is not. Patrul Rinpoche is saying that in fact, in reality, what we see, for instance, this building is the delusion. The reality of this is Sukhavati; this is the pure realm. The teacher that who is teaching to you, bound by time, space, shape, colour, gender, whatever, is your own delusion. In fact this persons reality is Samantabhadra, Guru Rinpoche, so on and so on. And yourself, the listener your idea about how miserable you are, youre useless, that is your delusion. The reality of you is the buddha. So there is nothing wrong in thinking like this way because thats the right way - the right way of thinking. In fact, what you are ordinarily, you know, when you think something, you know like this is San Francisco; this is, you know so and so thats the wrong way. Thats what Patrul Rinpoche is emphasizing here.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 5/31

    And this; now what does this make? This drags the path very fast. See the ordinary vehicles dont have this skill. You know, I was telling you earlier the skilful means. The skill, the skill of the vajrayana is what you have to use; even during the listening of the teaching you accumulate merit just like this. For instance, if you come here with a very, very limited attitude motivation of listening to this teaching out of curiosity, out of, I dont know, curiosity to the teaching, curiosity to the teacher not so much merit. Just you learn something, maybe; maybe you will not, and then maybe you make a flower arrangement like this. Eh, it creates a certain amount of merit but thats, you know, not so much; but if you think that the teacher, the place, the listener, all using the Vajrayana skilful means, you accumulate merit just billions and billions more, stronger, faster. That's the sort of Vajrayana attitude; I

  • mean Vajrayana skilful means, okay. So this is the first three important things that I have to tell you. And then from tomorrow onwards we will go through the teachings. If our patience, my patience, your patience prolong our lives, our energy can carry on, I have a wish to go through this, maybe four years or five years slowly. And this year maybe we will finish, maybe not, maybe not finish but sort of cover a little bit of preliminary thinking, attitude, the four common preliminary practices. And that when we; then we will explain very extensively the refuge, the concept of refuge. And there those who wish to receive the refuge vows, which are probably next year, we can perform that. And then after that we have Vajrasattva. We can maybe follow the path slowly, step-by-step gradually. Okay, thats it. So as I said earlier, eh, the actual teachings are finished. Those who wish to sit for the lung, they can sit. And those who do not want to have lung, you will have, you will make a great, youll, I think youll be a great help if you sort of go for it will be much fresher here, I think you understand. Okay, we will have a break five five minutes, ten minutes.. Okay, this is a transmission, lung. Eh, because we cant finish this tonight, I'm sure some of you will not come tomorrow. So dont, Im just going to tell you - don't feel guilty or anything like that. If you cant come tomorrow, just listen whatever you can okay. Eh, since this is a transmission you can write, you can, I dont know, do other things. Theres nothing much to listen. All you have to listen is the sound. I guess you cant fall asleep because when you fall asleep, when you fall asleep, you dont listen; you cant hear the sound. I dont know, maybe for some individual people, maybe it is possible. Yeah, apart from that, you can think of other things, you can fantasize about other things - no other. But if you want to, you can have the things we talk earlier - the right attitude, the big attitude. You can also apply the vastness, the vast skilful means of the Vajrayana - thinking that this place, this teacher, the listener, this time - is special. You can think like that, okay. (Rinpoche begins the lung transmission.) Turn to page 26 in Tibetan and in the translated version, the first chapter - okay. So, those who are not coming from tomorrow, for instance, those who cant come from tomorrow, in the future if you would want to have the complete transmission, you can, of course, eh, ideally receive the transmission right from the beginning, if you dont have the time, you can start from the second chapter. This is how the, how its practiced in Tibetan - okay. So we will conclude here tonight, okay. We will have no question and answer for today. In order for us to gain this, eh, ability to dismantle, dismantle this, eh, knot of delusion, weve to have the right view. When we talk about view, we talk about right view and wrong view. The right view is a view that is perceived by sober mind, so to speak; eh, mind that is unbiased, mind that is not filtered by all kinds of delusion - basically sober and sane mind - sane mind, sane; not insane mind. Whatever you; a view that is found or realized or constructed or established by such a sane mind is what we call right view. Until we manage to have this right view, we will always have obviously wrong view. And with the wrong view, wrong contemplation. With the wrong kinds of contemplation, all kinds of wrong actions will arise, as the example we used yesterday. If our mind that is ridden by anxiety, insecurity, some kind of panic with such kind of mind, with this kind of insecurity or insane, whatever this

  • mind finds or realizes its usually a wrong view. And then based on those wrong views, they will have all kinds of wrong contemplation, wrong thoughts. Here when I use the word wrong and right, its not so much to do with morality, okay. Its to do with an object that's been found by a sane or insane mind, okay. Its like someone whos intoxicated by alcohol or a drug, whatever they see; if they look at this glass of water, they see this as something different - glass of wine maybe. That view is what in our normal world is considered as wrong view - and why? Because his mind is insane, hes intoxicated, hes drunk; his mind does not have this capability to see the right view - which is the water. Isnt it, yeah its simple to understand; the same logical here. From a sublime being, from a sane, realized beings point of view, we are always intoxicated by all kinds of emotion, all kinds of expectation, hope and fear. This is why whenever we make a decision, whenever we find a view, whenever we establish a view; its always a wrong view. Because its coming from panic, its coming from anxiety and so on. And then obviously, automatically, we will have all kinds of wrong, wrong action, such as aggression, you know, aggressive actions, possessive actions and all kinds of wrong actions. The result is always the pain, always suffering. And this endless of, endless dwelling on the wrong view, endlessly dwelling on the wrong contemplation and endlessly engaging with the wrong actions is what we call samsara. And this is what we need to stop. At least this is what we need to weaken, make it weaker at least. Thats, that is our aim. For that we try to, we have many, many methods. And this, Kunzang Lam Shyalung is one method, this is one path that you have decided to take. For this but to have, to be, you know, to have; even to have a little interest in the, in searching or the seeking for the right view as you seem to have; because you have sacrificed this wonderful weekend for this. So you have a little bit of motivation to seek for the right view. Even that it may be a split second inspiration that you have that have driven you here. But you should be very glad this is coming from a very, very, eh, this is coming from a lot of merit. In the past you must have created a lot of merit. And out of this merit you have this; suddenly you have this inspiration. Even the curiosity but this curiosity that you have, this inspiration that this you have is not going to last. For sure its going to, sort of, disappear. This is going to stop; so for that because, you know, were also used to wrong view. We are comfortable with the wrong view, so to speak. And we do not want to let go but then the problem is - as much as we are comfortable with the wrong view, we also somehow, eventually this wrong view always leads you to the pain. And somehow we know this a little bit, but because of the old habit we always sort of go back to this. Its like smoking or drinking. We all know that everywhere you go, people tell you smoking is bad for your health, alcohol is bad for your health. And then you try, you have a motivation of stopping it, but when you see these cigarettes dangling on someone's mouth, you know, even after ten years, you still have this urge to go back to the wrong view and wrong meditation and the action. Its like that. Its really, really difficult to maintain even this glimpse of curiosity that you have you understand. So this is why great masters like Patrul Rinpoche, before he teaches you the path, he always emphasizes us, encourages us to build this foundation. And yesterday he

  • gave two very, very important foundations the attitude and the skill. This attitude which is going to not only, eh, this attitude that we talk yesterday, is not only the key for you to start your path, open your doors to your path; but this attitude of Mahayana, such as the attitude of wishing, practicing this for the sake of all sentient beings. This attitude is going to be like one that holds your path together or one that holds your curiosity from now to the enlightenment. You know, even this little curiosity or little interest that you have - this motivation is going to do this job. And towards the end, this motivation or this attitude is going to also make you not feel disappointed; because when you see this attitude does not have expectations. The attitude that, this attitude is going to come again and again. We will have to talk about this again and again. When we talk about the Mahayanas attitude; this Mahayanas attitude has very, very; this attitude does not have expectations. So because of that, because there is, there is no expectation, the element of expectation is not there because of that its not going to lead you to disappointment. And so this is why right attitude; this is why Patrul Rinpoche emphasized.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 6/31

    And then great masters like Patrul Rinpoche, know very well that this is a degenerated time, we sentient beings are degenerated beings. This is 20th century becoming almost 21st century, isnt it? And people have no time, people have no energy, people have no sort of stubborn inspiration. He knows this very well. Buddhas and bodhisattvas know this very well. This is why after the attitude, we talk about skills. You then apply Vajrayana skilful means so that your path, as you seek the right view; this long, boring, full of eh, hazards, is it hazards, hazards? This journey, this long endless journey (Loud sound of heavy thing dropping) Just like that. (Laughter) This long journey will not be, that this long difficult journey to seek theres so much challenge, you know, so much challenge. As we were speaking earlier you have quit smoking but you are sitting or living with friends who are smoking all the time. All kinds of brand so youre; it's very hard to sort of maintain your courage, to maintain like that. So for that the Vajrayana skill, something that will make your path not only powerful but quick, and this we talked also yesterdayokay. Today we begin with; now having this motivation or attitude, and with this kind of motivation to adopt, this kind of skill you should listen to these teachings. You

  • should practice this path. Right now before we go through the detailed instructions on how to practice the path, we talk about how to listen to the teachings with this, eh, how to listen to the teachings. Okay. So right attitude and the skilful means is what you apply. On top of that, this time you have to have the right conduct on listening, listening to the teachings okay. Now as I told you, you are, this time if youre really interested we are following this big book. And apart from few points like numbers of hell realms and things like that, I am, I have decided to explain most of these points quite thoroughly. Because some of these points may seem to be applying only to Tibetans; if you read it with a little bit of skill again the skill is so important, you know. If you read it with a little bit of different attitude and different skill, this every information here is quite importantokay. Usually these are the parts most of the students here, including myself, we skip - you understand. This is preliminary stuff, you understand. We usually go to the mind business sort of, you understand, but I have to be patient here. Im as vulnerable as you are, you know, because as a spiritual entertainer (laughter), I have to make sure that you will not fall asleepyou understand. So I have to make things interesting but I think that kind of motivation will not lead us so much. So Im, I have to, it doesnt matter, this time I have to close my eyes doesnt matter even if you are getting bored with this, I have to go through most of the important remarks. Okay So here when we talk about conduct, as you listen to the teaching, theres three sort of downfall that you have to abandon. Conduct to avoid theres three conducts to avoid three kinds of defect. When you listen to the teaching, its important that you concentrate on the teaching because if you wander then you are like a pot turned upside down. No matter how much we pour water, nectar it will not, it will not be able to become the container of all this information. So thats, that's the standard defects that you have to avoid. Thats easy to understand, okay. Then there is a slightly more; I think listening unless you are really dull and you are, unless you are I have a feeling that this problem comes more with the Tibetans, not so much in the West, especially this problem, the first problem. Nine oclock, theres a gong, then they all go to the class and then they, sort of some kind of routine, they sit there. And then the abbot teach so most of the young monks I did this before a lot - we don't listen; not so much appreciation. I don't think this problem comes so much with you guys because you are not forced to be here. Most of you paid your time, energy, save your leave, save your money so that you can come here, hide from your Christian husband, (laughter) you understand and you are here. So you must be listening; so this I cannot, I dont think this problem will occur to you so much. But this definitely goes, because most of these but having said this, this can come to these dharma students who usually are attendants of rinpoches, you understand - who are close to the rinpoches, who travels round with rinpoches or who usually receives a lot of teachings. Because they have been hearing so much, theyre sort of jaded dharma practitioner so then they dont listen. Because they think oh, I will hear this anyway in San Francisco. I will hear it; if I miss this here I will hear it in Los Angeles because this rinpoche is teaching next time in Los Angeles like this. And then the time goes by. So some of the people who you know like pretending that

  • they are part of the, I dont know, attendants of rinpoche, maybe the chief of the dharma centre, I don't know these people they usually have a little bit of this problem. Dont you think, yeah, a little bit? But most of you you have come a long way, some pregnant, some conceived, some, you know things like this. So I'm sure you will listen unless previous night you had a very wild night and here you are a little bit dull; that, that's a different issue. Now the second defect is something that comes both to Tibetans, definitely to Tibetans but also to you guys it can happen - the pot with the hole in it - if you just listen without remembering anything that you hear or understand, yeah. Here again you in the West, I have noticed theres a very good; you see in the West theres a tradition of going to school and I dont know, because, because there is a certain interest, because you listen I think, maybe you have a less, again a lesser of this problem. Because you take notes, you record in the teaching, but then again have said this, you may take notes and record teachings, but the teachings, the instructions, the pith instructions might be, might get rotten, left over, never read your notes, right? You take a note right now and you never read this for twenty years and it will rot. You record these teachings and you never listen. Its extra expenditure...things like this but I dont know. Again this is, I think this come to you guys but definitely it comes to people like me and again, like monastery students, monks because first of all they don't even listen. Even they listen, they dont try to remember; I'm talking generally. That's so; this is one defect we should, defect of conduct we should avoid. Listen attentively and after you listen, contemplate on it, remember it, trying to remember the instructions. Now, Im sure you have a question - I can't remember every word, every sentence, yeah, yeah, if you tune your; this will come later, well talk later. Now that the third problem now this, this can come so you have to watch out that. The third defect; the pot containing poison now this can come. Yeah, so watch out; dont become this, this, dont; watch out, try to avoid this conduct. Eh, when you listen to the teachings, first of all, if you listen with the wrong attitude such as becoming famous, famous, such as, I dont know, eh, get some ideas for your thesis, I don't know; you know things we talked yesterday. Then the purpose of dharma is lost. Because purpose of dharma is to penetrate your mind and then dismantle that net of delusion, remember. Its not working because you are not applying the dharma to destroy the net of delusion. In fact the dharma became another contribution as a threat to make the net even more tighter. So the third defect is what we have to watch out as you listen to the teaching. And then as you listen to the teaching, you should also try to watch out to what we call the six stains. (Pause) This is quite important, mm. If you want to be a serious dharma practitioner, very important - - pride, the first stain. We are not talking about pride like I am, me, I, me, I, listener to the teaching - I am better than these new dharma students. We are not talking about that only. We are talking about having this pride that I'm better than the master whos giving you the teaching. Now this you may; yeah, of course I don't think it will occur, especially for those who have been practicing dharma for a while. It may not occur, this kind of pride may not occur obviously or consciously but it does occur very, very unconsciously and very subtly. Eh, because when you are listening; of course as a human being, as a sentient being, as an ignorant being, you are even though youre trying to build the right attitude - because of your habit, many, many

  • lifetimes of habit, you have a certain attitude. So you might, I don't know, it can be a simple construction of sentence that you think thats not the right way of construction of sentence. You understand? - Things like that. Subtle pride can happen so one has to watch out. In this case between you and me, you can have a lot of pride, dont worryyou understand? But normally when you are receiving from a great master, watch out because the problem is when you have a pride, the pride - we talk this later actually first let me finish the six stains. Pride, then also faith or devotion to the teaching and the guru; its like, okay, first of all, you have this pride which already close, closes a lot, a lot of the doors, so no information will go in. I guess I should tell you the defect of the pride. See the problem with the pride, pride is like a, eh, very, very, quick generator; quick generator of preconception, you understand - a lot of preconceptions, because of your and certain Ah, this I know you understand? So when you have this preconception, because you dont have the humility I dont know, you understand. But because of the pride, you think Ah, this one I know- maybe okay, five points. If you have a little bit of pride you may think I don't know this, I don't know this, this but I know THIS - that kind of pride. So you are receiving the teaching; as you receive the teaching, this preconception will always bother you. You will; okay the master will teach you and you will hear, you will hear it through this. So your dharma, the whole path you will construct with the help of this pride. So its very dangerous. Okay, and this leads to the other five problems actually.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 7/31

    Lack of devotion or the faith - path, the teaching is, the dharma or the teaching is like a path. If you want to reach somewhere youve to have a certain trust that if you walk along this path with this guide you will reach somewhere wherever you want to reach. If you don't have this faith that this path; if I follow this, what is it turf, avenue, is it turf? That I will reach University of San Francisco. If you dont have that, suddenly while you are driving, maybe Bush Street or Pacific Avenue or something like this, someone says Hey, you know, its not that way, then youll, you, easily you will get distracted. Youll then go here and go there and then you will be a perfect victim of people like us, who are good at, sort of, entertaining spiritually, you understand? So we can say Hey, hey, look, look, this is the way, then you come to us and then we will throw you, like a volley ball, well throw you to another path. And then this path will throw you to here; you will never reach anywhere, you understand? Easily get distracted because you have no trust on the path that you took and the trust to this

  • guide, you understand. This is actually caused by the previous stain which is the pride. Then the third problem, the third stain - (Tibetan phrase), lack of effort is how it is translated here but Ill have my version. Eh, lack of effort, hmm, its, its actually, yeah I think lack of effort is a very good translation. I think its something to do with the valuing, how you value. See most of the time, we do not have a high value, we dont, what you call it? We do not rate the dharma or the path of enlightenment as a, we dont give a high rate, you know rate of value, what do you call it? Value its not that big value for us. We can, most of us here, even though we consider ourselves as a dharma practitioner, I bet including me - we can, we will be, we will be trading this for something. You know the Dharma; its not THAT valuable for us. We say, we think at times its a very valuable thing, but I don't know, how much we value it. Now If you really value, if you think that having the right view is such a wonderful thing, that if actually even having a glimpse of the right view for a split second, worth billions of dollars ah, then you are putting a very high value. Now if you really rate like that, if you, if you put that kind of value then you would have the effort; you will, in fact you will not, you will not take it as an effort. Because is a joy to, you know, I mean like mountaineers, for example, going, you know, reaching to the highest peak in Mount Everest is a such a big value for them. So they then done everything at home, they risk their lives and their whole act of climbing the mountain is such a joyful thing. This is because they value the reaching the highest peak is such a big; you know they really value it. So not valuing the dharma is one big stain, yeah. Now this stain I can't really blame you guys entirely because most of us, we don't even know how to value. We have not yet, for most us we have not really study the dharma thoroughly. We have not, we don't have enough information so we really don't know; you know its like, eh, its like as Patrul Rinpoche actually said, I bring such an analogy from the latter; its like, for most of us, its like, Patrul Rinpoche said like green grass in front of a tiger meaning you dont know how to eat because we dont, we have not learn it, you know, the value, the benefit of this. This is, this is the problem. So I think emphasizing on studying the dharma; when you study the dharma, then you will understand that its a very valuable thing. So this is one stain not valuing the dharma. And then, outward distraction thats kind of easy to understand you know, movies, football, you know like a, I dont know, parties, and dinner appointments and just all of that. Outward like, you know, friends come in, friends want to socialize, socializing, I dont know, what you think, all these like, mmm, mainly coming from sort of fear of losing, the losing and hope of gaining, you know. Out of that, for most of us, so-called this outward distraction is almost like a job, you understand. Its out of necessary, you understand; you have to have it, otherwise you will not survive in this earth. This is why when people like Patrul Rinpoche say, Hey, look, we should refrain from this kind of stain outward distraction. Its kind of difficult to chew, difficult to understand, difficult to accept. But what is the characteristic of this, definition or the characteristic of distraction? - Something that hinder, something that hinder, hindrance? - Something that is a hind or interference; and something that eventually doesnt give you any help. That is the definition of distraction, according to the teaching. So most of the outward distraction that we usually engage in they

  • always, they end up eventually waste our time. Now, the opposite of that; slightly opposite of that is inward tension then some people sort of avoid all these, you know, because suddenly you have a strong inspiration to practice the dharma. You suddenly, I dont know, something may have happened in your family; I dont know, maybe you have a terrible fatal disease or something like that that may have caused you to practice the dharma. So you follow the path, you pursue a path, meet a teacher, you meditate and you practice; but then you have this kind of problem inward tension. Not relaxing; this is also extreme, another extreme. The outward, you know, outward distraction is distraction to outside; inward, inward tension is actually distraction to inside. Thinking, you know, okay when you think about the movies, you are distracted by outside. When youre thinking am I am a good dharma practitioner, like twenty hours, am I doing the right thing, am I pleasing my teacher? You know, sort of so much; if that, because as you can see you are not really practising, practising the dharma here. You are trying to eh, convince someone or youre trying to - again it is back to the pride. This is why inward distraction or inward tension - fifth stain; this is something you have to get rid of. And then (Tibetan phrase), mmm, listening to the teaching with a little bit of boredom, thinking oh, this is too long, too bored, too boring, I have heard this many times, the same thing, this is the same old stuff, things like that. I have this problem a lot. When I receive teachings from my masters, I have every problem but this one, the sixth one, is one of my biggest problems. You should analyse which of this six you have more than the others. I dont think you have the sixth one so much, I dont know. These are, yeah; and Patrul Rinpoche, in his commentary, he said out of these stains or faults, one should really watch out to two things. The others are maybe something that is easy, something that is easier to, eh, overcome. But theres two things, two faults or stains that creep into us silently and damage us in a very big, eh, you know, create a big damage within us. And these two are jealousy and pride; and these two, one has to watch out. Mm, maybe three questions based on this, if you want to have questions. Yeah. Question: The question based on the effect of pride, typically when you talk about, you know, when you say four or five you dont know, maybe you know one area you start constructing the path because of that. Can you say a little bit about the person what is happening to the person who is not taking that approach; what kind of approach can we simply have if we were not kind of manipulating this pride issues? Rinpoche: It will come. I think so. Yes, speak louder, okay. Question: I went two years on these teachings on chapter one. It speaks about here that unless you practice dharma according to the dharma, dharma itself becomes the cause of rebirth. Well, if you are short of realization and you dont have the right view, is it correct that youre constantly creating negative karma and evil rebirth; then how you can ever, how can you ever realize enlightenment if youre continually creating the evil rebirth?

  • Rinpoche: Okay; eh, when Patrul Rinpoche, when he is saying if you dont know; if you dont practice the dharma according to the dharma, that means; you see, according to the dharma, you should practice the dharma for the sake of sentient beings without pride, without jealousy, without all these faults hes talking about. And this is what we have to try. We should try to practice without these. Thats the goal, yeah; that is the goal also but that is the result. By the time you manage to have none of these faults, youre quite up there. So this is the beautiful part. This is the beautiful thing about the Vajrayana path. Even though we are right beginning from the book; actually some instructions, the simple answer at the moment, we are not even; we have not even touch the actual teaching. We are right now going through how to listen to the teaching. But if you can actually learn how to listen to the teaching, that alone can take you quite up, you know maybe tenth bhumi bodhisattva or something. Yes, that is, this is the beautiful thing about; eh, generally the whole Buddhas teaching. This is why you see teaching like impermanence and teaching like sunyata; people usually think that sunyata is more exotic, more profound and it has more complete path. And that emptiness, I mean impermanence is more like preliminary thing that you practice first to get into the path which is okay, which is right in one way. But on the other hand, later you will hear when we talk about impermanence just contemplating on impermanence, you will, you will manage to get a lot of things, even the understanding of emptiness. This is the, sort of hundred thousand, how many? Eighty-four thousand methods. In each method there are eighty-four thousand methods. Its like that. Yeah. Question: Thank you Rinpoche, I appreciate your kind, type of conversation that goes on with defect like pride and some of the things we say. I have trouble with jealousy and cannot quite contain my jealousy; could you say a little more about some of the conversation that we have that actually jealousy; for example, with pride you mentioned when you break some of the teachers sentences Rinpoche: Oh, I see. Jealousy, okay; many, many interpretations, but since we are

    touching with something very practical kun bzang bla ma'i zhal lung is very practical, not so much; its not so much; it can be academic but its mainly for practical things. So jealousy is when you do not rejoice other peoples virtuous thoughts and actions. Thats, thats like the dawn of jealousy, you understand. So this is what you have to learn. Okay, yes.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 8/31

  • Question: Can you specifically talk about the fourth stain, which is the inward distraction? Rinpoche: Yes, yes; its coming, two hundred pages (laughter) okay. Student: You mentioned all compounded things Rinpoche: All compounded things are impermanent? Student: All compounded things are impermanent. Is there anything that is not compounded? Rinpoche: Strictly speaking, no; because, no. Student: At one point you were saying that, maybe I misunderstood; you said all things are impermanent including nirvana Rinpoche: Nirvana that we think about; yes.

    Student: They are not exactly the same? the nirvana we think about and Rinpoche: Yeah, this is why Buddhists talk about parinirvana. Student: Is there two nirvanas? Rinpoche: Yeah, they sort of out of a lack of words, you know, expression they call it parinirvana, okay. And that is not a compounded phenomenon. First of all, its not phenomena, so its beyond compounded and uncompounded thing. Thats why its beyond extremes, the fourth one, remember; the fourth, beyond fabrication. But this compounded, uncompounded phenomena - is a fabrication. Nirvana, the actual nirvana, the ultimate nirvana is beyond fabrication, okay. Yeah, Carrie? Question: Rinpoche, I feel very much like a pot with lots of holes in it. Rinpoche: Pot with a lot of holes, okay. Question: How do, how do you concentrate? I can remember the teachings a week after I hear them and they sort of disappear. How can you concentrate throughout your entire life so that your mind becomes one with dharma. Rinpoche: Okay, again a practical advice. If you are a serious dharma practitioner, if youre following the path, especially if you are a beginner, theres nothing much you can do except pray to Guru Rinpoche Padmasambhava to put, what you call it?

  • Mm, you know, seal these holes; yeah its true. And then on top of this, something more physical maybe, its a good question actually. These holes are actually; you know who create these holes? The six stains. Pride; it pokes a big hole. And then lack of faith is like rust, you understand; it, it does not poke immediately but it sort of slowly, without you noticing, it creates a big hole. Sort of sometimes lack of faith is like when you look at the pot, actually its quite good, but all it needs is a little bit of touch and then it will make a big hole. So these are the hole-makers, actually. Outward distraction, inward distraction or tension, and discouragement these are the hole-makers; so watch out these things. Student: Rinpoche, you speak about the importance of understanding impermanence; but the text talks a lot about reborn in the hell realm and motivation. One thing is I have a hard time understanding . Rinpoche: Okay, we will talk about that. Student: You will touch on that? Rinpoche: I hope so wait (pause). Always watch out to this pride. Whenever the pride comes, expose it to other people. Try to generate devotion or the faith to the dharma because that is like a door to the practice, door to the path. Always try to upgrade your value to the dharma every day because if you do not value the dharma; depending on how much you value the dharma. If you value, if you value the dharma a little bit, then you are dharma practitioner, but not - small time practitioner. If you value slightly more, then youll become better dharma practitioner. So its the valuing the dharma that decides whether you are good dharma practitioner or not. Remember nowadays when we hear people talk oh, hes a good dharma practitioner what does that mean? He spends a lot of time with Rinpoches thats really just the candid, obvious reason why hes NOT a good practitioner too (laughter). Because he has done a lot of retreats? Six years of retreat, nine years of retreat; eh, eh, we dont know, we dont know what he has been doing inside. You know, he might have like novels to read; I dont know who knows what he has been doing. You know some fantasies, all kinds of things. All of these do not show whether he or she is a good dharma practitioner. Now when you see someone who really values the dharma as these mountaineers value the highest peak, its the most glorious, glorious thing; can you understand what I am saying? That decides; that will measure whether this person is a good dharma practitioner or not you understand. If someone; okay, if theres, if theres a choice for instance, maybe eh, a cup of warm nice cappuccino and a boring, I dont know, longwinded teachings on usual stuff like compassion you understand. Many of these old time dharma practitioners who happen to be next to a lama or Rinpoche for a lifetime, they might use this cappuccino. Those who value they will give up this. I dont think we have reached to a stage where bodhisattvas, you know like

  • Shakyamuni Buddha, when he was a bodhisattva, he valued the dharma - just, just four shlokas or one shloka (one verse) for one verse of truth he has given up so much. He gave up his kingdom. He gave up his wife. He made holes in his body, thousand holes; filled these holes with butter and what you call it? (Wicks, from audience) Wicks; put wicks and made butter-lamp offerings to his master; things like that. I think thats almost impossible for us right now, but at least, things like a cup of coffee or dharma, you understand? A weekend holiday or dharma, you understand? Eh, get along with your Muslim wife and satisfy her needs or wishes for this day or maybe, sacrifice that and go to, I dont know, a weekend retreat things like that valuing. The valuing; how much you value this will decide your butter yolk who is and who is not a good dharma practitioner, you understand. Otherwise you see a lot of dharma practitioners these days; most of them are not necessarily good dharma practitioners. Theyre just good, theyre just good with spiritual materialist, materialism. I dont know, wrong; and then he has a lot; I feel, I feel actually sad, you know, out of; we have to finish this text, you know. So there are certain things, Im trying, trying to find certain things maybe not necessarily to explain but I cant find. Every word, every sentence is so special. Outward distractions - is something that which one should watch because if you; and then as analogy given by Patrul Rinpoche if you are distracted by outward form, you are like a butterfly distracted by a lamp. Soon you are going to be killed by this form; things like that. Thats an example that you can read in this book very beautiful examples. Like if you are attracted to taste, you are like a fish; soon a bait, a fishermans bait will catch you. And then inward distractions like thinking about the future, planning, planning your worldly life I guess thats one big problem. But even more than that, thinking, planning about your spiritual life how next year youll do a one month retreat and go to Nepal, things like that planning about the future. This is not good. Because if this happens, then you are, you become like the father of Dharmachapa - you are like the father of the Famous Moon. I will let you read the story in the book. I guess these are the things I can skip. Its in the page fourteen in the translation later, okay. Inserted from another source: Father of Famous Moon

    Father of Famous Moon

    Don't invite the future. If you do youre like the father of Famous Moon.

    This refers to the story of a poor man. Hundreds of years ago there was a man who

    was a beggar. One day he came across a large pile of barley. He was very happy

    because he had never had as much barley as that. He put it in a big sack.

  • He was afraid that somebody would steal it when he was sleeping, so he tied the sack

    to a rafter, and then lay down beneath it. But he couldn't sleep. He was very happy

    because of his big sack of barley. Then he started to day dream.

    "I'm going to start a business and it will make me really rich, and once I'm rich, I'm

    going to find a beautiful girl friend and marry her.Then she is going to have a baby

    boy ..............

    What shall I call him?" the beggar thought.

    Just then, the moon appeared and shined through his window, so he decided to call

    his son Famous Moon.

    However, all this time a rat had been gnawing away at the rope that was holding up

    the sack. That rope suddenly snapped. The sack fell on the man and he was killed.

    This story teaches us that whatever we do or study, we should do it right now! Don't

    think about tomorrow! If you do, tomorrow may never come. Just like the beggar,

    your time may run out.


    Jamyang Khyentse Rinpoche

    (Tib. , Kunzang Lam Shyalung; Wyl. kun bzang

    bla ma'i zhal lung) ...part 9/31

    Mmand inward distraction or inward, what you call it, eh, tension, is it? - Inward tension; theres also a beautiful story here. These stories are quite nice, again at the end of the page fourteen. Once in the past Ananda was teaching Shrona how to meditate. Shrona had difficulty in getting it right. Sometimes he was too tensed, sometimes too relaxed. Shrona went to discuss with Buddha who asked him, When you were a lay man, you were a good veena player, wont you? Yes I played very well. Did you, did your veena sound best when the strings were very slack or when

  • they were very taut? Things like that; you read this story, okay. After this, then we talk about the five wrong ways of remembering the teaching. This is in response to your question also. You know, in your question, you were asking how do you, how do you not become a what, a vessel with a lot of holes; yeah, the five wrong ways of remembering. Okay, lets have a break for maybe ten minutes. This is what you have to avoid again as you listen to the teaching. As I said, these, all these in itself, there is a complete path even though it comes under the title of How to listening, how to listen to the teaching. We are not only talking about some mundane, you know like how to sit and how to fold your hands were not talking things like that. We are talking quite profound things here. If you can even listen; if you can listen to the teaching with even not; maybe not entirely all these qualities or awareness of all these, eh, things that you have to remember - proper conduct, proper attitude - you, you have, you, you are practicing dharma, you know even by listening to the teaching. But anyway, its coming under the title of How to listen to the teachings. Right, so the five wrong ways of remembering that you have to avoid. Eh, remembering the words but not the meaning thats something that you have to avoid. Sometimes we get inspired by words, elegant words, poetic phrases, and we put emphasis on these words, the elegant, eloquent words and phrases; and not think about the message of this word, the meaning of this word thats trying to tell, imply something to us. If we do that, then the teaching is not benefiting, the teaching is not penetrating your mind. Again for some people, a different kind of attitude exists, thinking oh, words are not so important; it is the meaning that is very precious. So skipping all these words and phrases, and trying to sort of getting into the word; well thats all very well but there is one danger in it. The danger is you can separate the words and the meaning and then there is the danger of misinterpretation. This is why emphasizing words, emphasizing to the, to both words and meaning is quite important. But I guess these two downfalls or defect is something thats easy to understand. I dont know whether this applies to us so much; I mean, Im sure it occurs to us a lot but(long pause) The third what, the third wrong way of remembering, wrong way of understanding the dharma this is something that I have my own, with my own eyes and ears, have seen that it really occurs a lot with people like us. This third problem; which is - the Buddhas teachings have many different levels, Buddha was an omniscient being. When he taught; okay Buddha was an omniscient being and he was full of skilful means. He, he was never, he never has this poverty of skilful means. Its not like he has only one thing to say and he kept on repeating that again and again. He was full of ideas. He had so many methods. And he gave this method to different kinds of people, for different time, different situation, different, eh, I dont know; individuals he gave different teachings. Generally, out of our deluded mind; generally we can categorise these teachings into two the teaching that needs interpretation and the teaching that is more straight-forward, sort of teaching that does not require interpretation. Now many of the listeners to the teaching, then instead of being careful about how you, how youre

  • taking it; you know this is a problem thats happening all the time I have seen - for instance, like vegetarian and non-vegetarian issues; and this big issue about women and Buddhism, stuff like that, you understand. And people write about oh, the Buddhist, some of the Buddhist ideas are unfair to women - very unfair because whoever says this, he or she must have first finished reading all the sutras and tantric texts, only then you can make such comments. How can you read one sutra of one school that is taught by Buddha at one particular time, to one particular narrow-minded, you know, narrow-minded society that is like, that is a Hindu, caste-believing, dominating society, you understand? He had to give such teachings because he was, he was compassionate. He was already implementing big ideas like eh, there is no God as a creator, there is no, eh, you know, all human beings have the Buddha nature. Things like this are already a very radical thing to say. So, see when you; this is my, this is my only, okay this is how I guess when, when Buddha taught. I think for people, say; lets say you have very important message to give to the people number one message, right. And this message is going to help thousands and thousands of people. Now there is another message that you can give, right, which will also help thousands and thousands of people. But at that time if he brings up the second issue, second subject listener, the conservative, you know, they might not listen to BOTH. There is a big problem here, you understand. Things like this, you have to really understand the difference between the Buddhas teachings. Some he said; eh, he said many different things; some he said I, when I was a prince, when I was a bird, when I was a hunter, when I was a prostitute, he said. Some, in some sutras like Lankavatara Sutra, he said whoever thinks that he, Buddha is a person, a form, a colour, a shape, a taste this person has the wrong idea, things like that. So you have to be quite skilful here when you read the Buddhas teaching. And this is what you need to know. This problem will come to you, okay. And not only Buddhas teaching; even probably a teaching of your master. This, of course, has a lot of our normal human problem; for instance, our master, we sort of obey our masters. Our fickle ego, ego-mind is very, very, very clever. Lets say you want to go to New Zealand and build a retreat centre, you understand. Thats your wish, very strong wish. I am talking about someone actually (laughter). And this master says maybe not necessary. But then you ask this question in all, all this request in ten thousand forms until you, until your master has to almost say yes thats a good idea (laughter). You understand this happens; things like this kind of problem can occur based on this third problem so watch out. You know like; okay then there is a problem like when the master tells you something, you know like Ah, you actually look quite fat, then you take it so literally and really got hurt, you understand. And then if the master tells you, Oh, you look not bad, your practice is good, not enough, you understand; maybe youre happy for most. What I am saying is that we take certain things literally, certain things we choose not to take literally its all up to us, isnt it? Certain things we take literally, certain things we dont. And then at the end, we blame the teacher and the teaching not so good. So this is where the third

  • And similarly, very similar, the fourth one is very similar; instead of different kinds of teaching, its the different sections of the teaching. Beginning stage; for instance in the beginning, we would say everything is impermanent, right, everything is impermanent. Okay, now lets say, in the beginning, the teaching, the teaching might; theres a subject like okay, our life is impermanent; thats right, our life is impermanent; death, dying, okay. We going to listen and listen; towards the end when we listen to the main teaching, then we have everything is emptiness. When we hear the word everything is emptiness, then there are certain very jumpy students who then bring up the previous issue life is impermanent if everything is emptiness, how can life be impermanent? You know, everything is emptiness; trying to jumble everything. Now this is not good. This also I have seen with myself, I do this; Im sure you do this too. Beginning stage most of the teachings are trying to divert your attention to more wholesome things, you understand, more holy things; more close, trying to bring you closer to the truth, so to speak. And then towards the end of the teaching, usually show you the raw truth. This is always sort of standard structure of the teaching. Structure of the Buddhist teaching, Buddhist teaching; mostly in the beginning, always trying to divert your attention to more good things like the truth, bring you closer to the truth. Once you are quite close, close to the truth; then reveal the truth. And then the job is done. But when we do that; the expression of when we teach based on bringing you closer to the truth, we have to talk about as if something exists, like there is so-called death, there is so-called rebirth, there is so-called hell realm, you understand. Then emptiness is introduced later, after youre quite close to the truth - emptiness. Many people ask if everything is emptiness, hell must be emptiness also so why should we have fear? Things like that. So always, this is something one has to watch out. Of course, the fifth one, theres a big problem. This happens a lot, watch out misunderstanding. Remembering the teachings incorrectly, completely opposite; teachings say something, the teacher says something and you understood, you understood it completely on the other, on the sort of wrong direction, misunderstood totally. This happens a lot. The antidote for that, of course will come later, but just for now always think that what you have understood may not be the final ultimate truth, okay. Always have that humility. Not only this will challenge this kind of problem but also your mind of seeking the dharma, wanting to learn more the dharma will come, okay; so thats it. So these are from the what, three falls of, mm, what we call it, the six stains, the five wrong ways of remembering and the three defects of the pot. These are what we call what you, what, what a listener or dharma practitioner must avoid when you listen to the teaching. Now what to do; how should you listen? Okay we cant be these three pots, we shouldnt have these six stains, we shouldnt have these five different kinds of mm, wrong ways of understanding of, wrong ways of remembering the teaching. Then, now how should we listen to the teaching? What to do? The Four Metaphors; this is a very good metaphor.


    Jamyang Khyentse Rinpoche