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Commentary on the Root Verses on Training the Mind From the Great Lord Atisha
The supreme learning is to realize the meaning of absence of self. The supreme spiritual discipline is to tame ones own mind. The supreme good quality is great altruism. The supreme oral instruction is always to look towards ones own mind. The supreme remedy is to know that nothing at all has any nature. The supreme conduct is to be in disharmony with the world. The supreme accomplishment is the continuous decrease of disturbing emotions. The supreme sign of accomplishment is the continuous decrease of wishes and wants.
Also, sometimes after the mandala prayer, we chant another prayer. The meaning of it is very beautiful, so I would like all of you to know it:
Nyi-che mendal sangpo di pl w Chang-chub lam-la bar-che mi-chung shing D-sum de-sheg gong-pa tok-pa dang Si par mi-trl shiwa mi gog shin Nam-kha nyen-p dro-nam drol-war shog
Having offered this pleasing mandala, May there not be any no obstacles on the path to enlightenment, May we realize the intent of the vVictorious Oones of the Tthree Ttimes, May we not remain deluded within existence, and may we not be stuck at the level of mere peace, But instead liberate all sentient beings as far as space pervades.
There is so much we can study in the world, so many fields of study, and here we are concerned with the science of the inner meaning or the Ssacred Dharma. This is our topic. This is what the listeners are supposed to listen to, and this is what the speaker is supposed to speak on, the science of the inner meaning, the Ssacred Dharma. That is our topic. As we learn and reflect on the teachings and become clear about the meaning of the teachings, it is absolutely essential that we then also take to heart whatever we come to understand. In other words, that we apply our insight in practice, that we let our insight be the perspective from which we live our lives. That is the real result of learning and reflecting on the Buddhist teachingst that one becomes able to practice. If we do not take the teachings personally in this way, then we will not become learned about the
teachings. Even if we gain some sense of scholarship, it will be very superficial; it will be at the mere level of words. Unless we make use of the results of learning and reflection, then we will not be able to tame our minds, so to speak,; we will not be able to overcome our negative emotions. And if we arent able to overcome our own negative emotions, then we will not achieve accomplishment, we will not be liberated. So, our topic is the sSacred Dharma, and we are meant to listen to that. This is the topic of our teachings. As we gain understanding it is essential that we apply that understanding and gain experience.
If we have the capacity, the opportunity, and the interest, then certainly the best way to approach the teachings is by learning and reflecting in a very extensive way, to take the entirety of the Buddhist teachings as ones field of study and to learn and reflect on the full scope of the Buddhist teachings, the commentarial literature, all the sSutra and the Mmantra teachings. To become a master of those, is clearly the best way to proceed, both in terms of ones own practice because one gains a lot of depth in ones understanding and the ability to practice also becomes enhanced also through vast studies, and also, in terms of being able to uphold the teachings, the teachings of scripture and realization is are to be upheld by respectively teaching and by otherwise practicing. So, in order to uphold the teaching of scripture, it is necessary that one studies at length and that it is in a very comprehensive way that one studies.
[These days, some people say, I am a philosopher, I am not a practitioner, while others say, I am not a philosopher, I am not interested in any philosophy. I am a practitioner. This is not right. When our interest and intelligence allows it, then we should study whatever the Buddha taught, all of the sSutra and Mmantra teachings. When studying Ssutra and Mmantra, one should become learned in the entire tradition of scripture, in a very extensive way. This will benefit ones own practice. What does it mean to uphold the Buddhas teachings? We need to uphold scriptures and realization. Upholding means to pass it on to others. But if one didnt develop the knowledge that comes from learning and reflecting, one cant teach others. So therefore it is the best if one can study and contemplate extensively.]
So, for these reasons, there are places where one can pursue a very comprehensive education in Buddhist view and practice. Traditionally such facilities have been constructed and supported. Also hHere at the monastery, we have a facility for the monastic community to study and also an iInternational Sshedra, an international college, where it is possible to study the classics of Buddhism in the traditional way and in a very comprehensive way. So clearly, if we have the capacity and opportunity, the interest, then this is the best way to proceed.
But its not the case that unless we have the time and the opportunity to study for years, the views and practices of Buddhism for years,, that we cant really become genuine Buddhists, that we cant become successful practitioners. Because there are also these very powerful instructions that one can receive, that really crystallize the teachings, that bring them to some simple points that really strike the heart of the Buddhist view and practice, so that one can discover it all for oneself through just these concise and powerful instructions.
That Those areis, for example, the instructions which we will be concerned with there, today and tomorrow, the instructions of the Kadampa masters. They are instructions which hold tremendously great blessings, [blessingsggreat power, they benefit the mind,] aand are quite easy to understand [and easy to practice]. Once they are understood, one will know how to practice. They give us the key to practice. Of course, the really decisive matter is whether we then practice or not. We can receive these teachings, and the way these teachings work, the way these instructions work is that they point out the view and the practice in a very practical way so that it can be acknowledged quite immediately. Whether we then apply those teachings, is of course in our own hands, and that of course is what will in the end make all the difference. If the teachings are applied, then, as it is said, even a householder will gain liberation. Once the teachings are applied, also someone who lives a seemingly ordinary life of a householder can reach genuine experience and realization and arrive at liberation. This is something that has happened throughout the history of Buddhism. In India as well, people who were tremendously involved in really mundane affairs, like kings and ministers, were nevertheless able to receive powerful instructions that gather the intent of the teachings within them, and by receiving such instructions and through the practice of these instructions, they were able to become siddhas, accomplished ones. So therefore the saying goes, If the householder practices the result is liberation, as it was the case with Marpa, the Translator, and others.
If we dont practice, it doesnt help if we live a life which seems to be the life of a practitioner. It doesnt help that we stay in seclusion in the mountains. The result will be nothing positive whatsoever. There are many sentient beings that live a life in seclusion in the mountains, like forfor example think of the marmot. It remains alone in an apparently very peaceful state of mind for much of the year,. hHidden under the ground it hibernates, but we are quite sure that there are no amazing qualities that the marmot discovers during its hibernation., [iIt doesnt purify disturbing emotions, it doesnt gain insight.] In other
words, it doesnt matter where we are and what we do physically and verbally. The whole matter stands and falls with whether or not we actually practice.
Sometimes we feel, Id like to practice, but the problem is the place. The problem is the place, because Im in the city, so I cant practice. I am in a certain area which is not quiet enough. Or I like to be in the monastery, but, oh, the monastery is not quiet enough. Or I like to be in retreat, but, oh, that retreat place is not quiet enough. Or The weather is not good enough or Its too hot or Its too cold. What you are searching for, iIt sounds like you are searching for the best vacation place. Then some say, I like to practice the view. View. What is view? Ah, view. What is that? Panoramic view. So Mahamudra is what? A panoramic view? Mahamudra, Madyamika, Dzogchen, what does that mean? We need to have a nice view, a nice feeling, physical good feeling, mental good feeling, a panoramic view, everything is perfect, and we think, Oh, now its good, now I am doing good practice. Until that, there is something wrong, there is always an excuse, like I have no time, or The place is not good enough. If Im in a remote place, then of course Ill practice well. If I am with the guru, then Ii I can practice well. If I am with the Ssangha, then I am a good practitioner. Or, Look, there is no sSangha, how can I practice? I am going back to my homeland, there is no practitioner, so how could I practice? Impossible! Tthat is totally wrong.
Practice means that it is in your hand not in others hands. Yes, a good environment will help, but if we always need to depend on the environment, then we wont have success in anything. So, number one, we need to take care of ourselves. So for that reason, we shouldnt always blame or make the excuse that we dont have the time, or that the place is not right. First the place is not right, then the room is not right, then the food is not right, then this is not right, that is not right countless things are not right, and then the time is gone. Then what you gained and what you were successful in is not right, not right, not right. Then time is finished. It was never right to practice. It was never the right retreat. Therefore we need to practice the Buddhist teachings in our daily life. How to practice? The great Dagpo Rinpoche, Gampopa, the disciple of the Lord of Yogins, Milarepa, said, Non-distraction is the path of all bBuddhas. Non-distraction is the friend of virtue, the spiritual teacher. If we can remain aware, if we do not become distracted, then we can practice. If we remain undistracted, then we are aware of what we need to practice, we know what we need to practice. So simply the presence of mind, lack of distraction, will ensure that we do practice. So through non-distraction we will embark on the path of enlightenment, and through non-distraction, we will also be with the spiritual teacher, we will be with our
master in a very intimate way, in a way so that we can enjoy the company of and benefit from the company of the master from moment to moment without ever having to separate. Otherwise, the masters who we follow, who have a human form, appear in the form of a person, so it is not possible to remain with them forever., bBut through nondistraction we can remain without ever separating from the company of the master and from the path of enlightenment.
So in this way, presence of mind, mindfulness, non-distraction is tremendously important. But when we hear those words, its important that we understand the real sense of these words, when we speak of being non-distracted. When we speak of being mindful, of being aware, having a presence of mind, some tend to thinkg that this means to just notice whatever is sensed, to make it ones training to be aware of what goes on in ones field of experience, whatever it is that takes place, whatever it is that occurs within the mind and whatever one senses as long as one does that, that is nondistraction. Some people have this idea. We cant say that this is 100% wrong because at the beginning of the path, as someone who is just setting out on the path, this is an element of training, it is something that one can benefit from, at the very beginning, to just remain aware of what goes on, what one senses. But if one thinks that this is the core of practice, then it is a terrible misunderstanding. It is, we can say, an element in practice, but it is a very basic, certainly not a very advanced type of practice. If we then make the mistake of thinking that this is indeed the core of practice, that this is all what Buddhist meditation is about, then it will actually become a tremendous hindrance. It will prevent us from gaining the real insight and gaining deep and profound experience which comes with genuine Buddhist practice.
So, what then does it mean to be not distracted? Different types of attitudes arise in the mind continuously, different thoughts,: the thought of liking, the thought of disliking and the thought that doesnt want to pay attention, that doesnt care. Those three reactions we have all the time, dont we? We could say that we can have a state of mind which is virtuous, we can have one that is not virtuous, and we can have one that is in between, neither virtuous nor non-virtuous. Or we could say that the mind generally assumes these three perspectives, either it likes or it dislikes or it doesnt want to pay attention. These three different attitudes arise we have positive states of mind, we have negative states of mind, and then we have these neutral, undecided mind states. We need to remain aware of what goes on in the mind. In other words, being mindful can help us notice what type of state of mind we are in. Being mindful will make us notice when we are in a positive state of mind, in a useful state of mind., iIt will also make us notice when we are in a negative state of mind, and it will also make us aware at the times when otherwise we are dozing off into some undecided states of mind. Through mindfulness we will come to understand that such mind states have an obscuring effect on the mind. So through being mindful, maintaining a presence of mind, we will notice
what goes on in the mind, and with that, we will also have an awareness of the effects of the different mind states. We will remain aware of the value of having a positive state of mind, that this is something that will create good situations to be enjoyed for ourselves and for others, just as it will make us aware when we are in an unkind and aggressive states of mind, that this is something which will be hurtful to everyone, ourselves included. So through a presence of mind, we can, so to speak, make the right choices. We can make sure we condition ourselves in a skillful way, that we become more and more familiar with wholesome states of mind, and that we become increasingly able to give up those that are negative or destructive states of mind. So this is an effect of mindfulness. It is something that is extremely helpful for a beginner to remain mindful in this way. As beginning practitioners it is really important that we notice what state of mind we are in, and that based on that ability to notice what is going on in the mind, that we then allow ourselves to cultivate those states of mind that are really helpful and beneficial.
For Buddhist practice there is,one needs to understand what is called the view that needs to be understood, one needs to practice meditation from within the perspective of the correct view, the authentic, the genuine view. And when one trains in the conduct it is also based on the view, the genuine view, that one is able to abide by the right conduct. So when then all of these begin to come into the right auspicious interplay, the right view, the proper meditation, and the right conduct, then one arrives at the right, the genuine fruition. Now, for the view in Buddhism it is at times spoken of using the term emptiness and dependent origination,; at other times we speak of insight into the absence of self as being the view of Buddhism. But in any case, in order to realize this view, the authentic view, which we have said is so crucially important for all aspects of Buddhist practice, for one to realize that view there are certain factors that we defiantlydefinitely need. There are three such factors, which are really indispensable, and that isf faith, diligence, and knowledge.
Of course, we dont want to forget about compassion. Compassion is a quality that all sentient beings possess, we can say. There is no-one who has absolutely no compassion. If we look around among human beings of course we will agree that compassion is present to different extents in different human beings,. tThere are some that are tremendously kind and have a very compassionate outlook, and then there are others who tend to get angry very easily and spend a lot of time in an aggressive and a hostile state. But even the most angry and aggressive human being knows what it is to feel for others. There is no-one who does not know compassion from experience. And in fact it is not only human beings who have this capacity. Also when we lLooking at in the animal realm, again of course there are many different animals, and the state of mind that one can be as an animal may vary greatly, ssome are very peaceful animals
living a very quiet life and others are aggressive. But even the fiercest animal is also an animal that can feel and that does feel compassion. In other words, its something that all sentient beings know of from experience.
Of course compassion is not just a mundane fact, part of our mental life, but it is also something that spiritual traditions, philosophical traditions, and religious traditions speak a whole lot about. They treat this as a very important issue. Non-Buddhist religions and spiritual traditions do so, and also in Buddhism this is a tremendously important issue.
In Buddhism we speak of different vehicles, approaches to practice, like for example the vehicle of the Sshravakas, (the Llisteners), the pratyekabuddhas (Sself-Rrealized Bbuddhas), and the Bbodhisattvas. There are different ways of enumerating different vehicles, but in all vehicles there are very specific teachings on the cultivation of compassion.
So tThe compassion that we know of as ordinary sentient beings, that is always a compassion that holds reference points. It is, we can say, the compassion that takes persons as the reference point. Then there is another type of compassion which unfolds in the mind of Sshravakas and Ppratyekabuddhas, in the minds of the Aaccomplished Llisteners and Sself-rRealized Bbuddhas. And it is a kind of compassion which is also present in the mind of Bbodhisattvas who have achieved the first bhumi and those bBodhisattvas who abide on the different stages, the different levels up through the seventh bBodhisattva bhumi. Thenre there is what is called the compassion that takes phenomena as focus or takes the Dharma as focus. And what occurs here is that these accomplished Sshravakas and Ppratyekabuddhas, these accomplished bBodhisattvas, they have had an insight into the nature of things. They have experience with emptiness. And they realize that these phenomena are illusory and dreamlike. So through their insight into compassion they understand that sentient beings have no reason to experience the suffering they do experience. Since everything is insubstantial, dreamlike, and transient and since the abiding nature of everything is profound emptiness, there is not the slightest reason why anyone should suffer. And yet, all sentient beings continue to suffer, continue to create the causes of future suffering. So, through that profound insight a new and a superior type of compassion, a stronger type of compassion, if we want, unfolds and that is the compassion that takes phenomena and their intrinsic nature as the reference point.
Finally there is also a compassion that is taught in Buddhism which is beyond all reference points. And that compassion beyond reference points dawns in a mind of a
Bodhisattva when he or she achieves the eighth bhumi. When awakening to the eightsh bhumi there is the unfolding of compassion without reference point. And it is perfected finally at the level of complete enlightenment.
We were saying that to become a truly successful practitioner is it necessary that one realizes the view, that one has insight into the nature of things. And this view can be taught in different ways, explained in different ways, using terms such as emptiness and dependent origination, insight into the absence of self, and so forth, all the terminology and the explanations that we can find in Buddhism and in the philosophical teachings of Buddhism. But what we were also saying is that what is really of decisive importance is that one applies ones insight. When we gain understanding through receiving teachings and reflecting on their meaning, then the insight that we gain has to be applied immediately. Thats when things begin to change, thats when our perspective begins to change. So, in order to ensure that this happens, we need not just insight and knowledge, we also need faith and diligence. Thats why I mentioned these three factors, because when these three come together then certainly we will progress. We will discover insight into the intrinsic nature of all phenomena and not just as an intellectual understanding but as a real experience, experiential insight. With that comes tremendous joy and that is faith, we can say, in Buddhism. But to put it in very simple terms, for a beginner the faith that is required is just keen interest, nothing other than that. To begin with, when we say that faith is necessary there is nothing more required than just an interest in the teachings. That is faith. That suffices perfectly for us to set out on the path. Then of course, our training has to be fueled by the joyous diligence.
With interest, interest in the teachings, iIt is also important that we take interest in the real central point of the teachings, t. That we are able to focus in the right direction. Because the teachings are vast, certainly, and nevertheless it is possible to approach them in a very skillful way by focusing on the key issues, which is what instructions such as the ones we are concerned with here can allow one to do. In Buddhism there are basically two factors that one relies on, insight and skillful means. It is by a combination of insight and skillful means that awakening becomes possible. Now in terms of skillful means, there is no superior means than great compassion. Great compassion is the royal method, the royal means. And we can say that all the different aspects of skillful means are there for us to enhance compassion, to bring forth genuine compassion. So many different means, and yet they are all there in order to set in motion this primary and fundamental skillful means which is great compassion. And among all the types of knowledge and insight that one can gain by learning and reflecting and practicing the Buddhist teachings, there is none superior to the insight into the intrinsic nature of the mind, the intrinsic nature of all phenomena. This is where all insight culminates, and all
learning is meant to lead us towards that fundamental acknowledgement. So we have skillful means and insight., tThe primary and most fundamental is the insight into the intrinsic nature of mind, and the king of skillful means is great compassion. Thats where we should focus, thats where we should direct our attention. Thats where we should put our interest.
Insight or knowledge, understanding, can be of two kinds,: there is innate intelligence and then there is acquired intelligence. We need intelligence to arrive at insight, and one can be more or less gifted. Some are very gifted, in a general way actually, so that they can study almost anything and without much hardship understand a whole lot. Some are simply born like that. And then there are others who become a genius in one particular direction. But one particular direction, not a universal genius. But there is such a thing as universal genius, it does happen. Some are very gifted when it comes to learning about the teachings and gaining understanding of the Dharma. Some come to the study of Buddhism in a very wholesome and fertile state of mind. It may be very easy for them to accept that there were lives before this one and that there will be lives after this. As soon as they come in contact with the teachings they are able to understand quite freely and are able to really accommodate very elaborate and otherwise very complex teachings without any real effort. So of course if we have this kind of innate intelligence thats the best. Thats of course the best situation to be in. But if we dont, then we need to acquire intelligence. We know that this is the way of the world. If there is something we are not aware of, if there is a certain skill we do not have, then we need to learn. That goes for both spiritual pursuits as well as ordinary, mundane pursuits. If we arent just equipped perfectly to begin with, well then we need to make the effort to acquire the ability that we need. So we then need to learn and reflect on the teachings to gain insight. And then through our efforts we will gain insight, we will be able to comprehend the view, the liberating perspective which is transmitted through the Buddhist teachings. So we need insight, knowledge, and intelligence and we need interest, as we said before, or faith.
Furthermore, we need diligence as well because there are different things that can hold us back along the way. There are different things that can prevent us from progressing, like for example, laziness, procrastination, lack of interest, when we get into that state of mind which becomes disinterested, which procrastinates learning, reflection, and meditation, puts it off to a later time, when we just want to laze around and do nothing really useful, wwell, these events if these events they begin to really get hold of our lifestyle and our way of looking at things, then they can really prevent us from getting anywhere. So, diligence is necessary.
But it is important that diligence is spurrned by joy. That is actually the definition of diligence in the Buddhist context. The great bBodhisattva Shantideva says, Diligence is delighting in virtue. In other words, to feel joy for and to appreciate the qualities of the path, to appreciate and take delight in wisdom and in compassion. With the energy and the vigor that comes through that joy one is diligent,. tThat is the kind of diligence that we need to cultivate and rely on in Buddhism.
Some sentences I often read or explain. I hope that those of you who have already heard them, wont get so bored. But I am quite sure you will not get bored. Why? Because I am not bored! I often read these sentences, and they often touch my heart so strongly. They help me a lot. So I think we all need to hear them often. And not only hear them, but I want you, if possible, if any of you who have pen and paper to write them down and remember them.
So where are all these efforts meant to take us? What is it that we should develop insight into? What is it that we should have faith in or be interested in? What is it that we should be diligent about? We could say that basically it is the six pParamitas, the six Ttranscendences,. tThis set of key points of practice subsume all of what the path is about. Here today we will look at some instructions that were given by the great master Atisha to his three disciples, to Ku, Ngog, and to Drom, three of his main disciples who approached the master and said, Great master, please instruct us in a way so we can understand and in a way so we can apply. We do not have the capacity for vast learning and complex teaching. Please instruct us in a powerful and direct way that will make it possible for us to practice the essential teachings. Thats how the three main disciples of Atisha approached the master Atisha, and then in reply Atisha gave some words of advice. The first of them is,
Now learning generally, traditionallyTraditionally, in the Buddhist context one speaks of the five or the ten fields of learning, gaall the sciences, the traditional sciences, those are what one ought to become learned about., bBut in particular, among these there is what is called the science of the inner meaning,. aAs we started out saying today, the Buddhist teachings are one field, so to say, among the various fields of learning. Within Buddhism, as a scholar one is meant to understand in a comprehensive way the nature of the teachings, both the sSutric and the tTantric teachings. One needs to study the recorded words of the Buddha and the commentarial literature to become a real expert about the Buddhad Dharma. So those are the associations that one
generally gets when hearing the word learning, to become a scholar. But supreme scholarship, supreme learning, Atisha says, is to realize the meaning of absence of self. Through that, one penetrates the core of the teachings. That is the key insight. All other types of learning are superficial. It is just conventional and in the end seeming learning when compared to this ultimate, genuine expertise learning, if we want, which is the insight in to the nature of absence of self.
After that Atisha speaks on pure conduct, spiritual discipline, and he says,
2) The supreme spiritual discipline is to tame ones mind. The supreme pure conduct is the taming of ones own mind. Otherwise, pure conduct in Buddhism, we talk of shila, the discipline, abiding by genuine ethics in ones conduct. That is again a very complex and elaborate issue. The monks and the nuns have their various sets of commitments and vows that they need to observe, and all of this is what one generally understands with by pure conduct in Buddhism. Pure conduct, basically, comes down to refraining from negative actions and cultivating and engaging in positive actions. That is what all the aspects of monastic discipline come down to, that the ability to cultivate that. But indeed it can be elaborated on and it is elaborated on; what all is entailed by pure conduct?. Atisha however says that if you can tame your own mind that this is the supreme pure conduct, and again, compared to that any other spiritual discipline you take upon yourself is just unless it is suffused with this fundamental taming of your own mind it is just seeming and it is shallow. It does not have the depth and the richness of the experience with of genuine spiritual discipline. So, supreme spiritual conduct, Atisha says, is taming ones own mind.
Next:
The supreme among all good qualities is great altruistic outlook, the concern for others. Sincere, genuine concern for others is the supreme among all good qualities. So here we are talking about positive qualities one may have. For example, being very attractive physically, that is one good quality one may have. One may have a pleasant voice, so
that people like to listen to it. One can be born with a number of physical, verbal, and mental good qualities, or one may acquire them through ones efforts in this life. Good qualities, desirable qualities of ones mind, such as, one may have a very bright and alert mind, one may be very gifted in terms of being able to comprehend otherwise very complex issues. One may be very sharp in discussion and so forth. All of these are good qualities, desirable qualities, but the most desirable quality of all, the best of all good qualities, is the genuine concern for all sentient beings, to have a heartfelt wish to be of benefit to all sentient beings,: ones friends, those who are strangers for oneself and even those who appear as ones enemies. To have the same genuine concern for everyone that is the best among all excellent qualities.
Each of these sentences transmits so much meaning. There is so much that we can understand through each of them. Now Atisha was telling us that the best, the supreme among all excellent qualities is the wish to make others happy, the intent to benefit others. To have this as ones genuine concern, that I want to bring genuine benefit to others is the best of all excellent qualities. In other words, until that is present, I dont have any real qualities. Because compared to this supremely excellent quality, all other qualities are superficial and just mere appearance. So whether we talk about innate qualities, acquired qualities, wwhatever we may associate with words such as desirable qualities, good qualities, wwe dont have any of them in a genuine sense unless there is this presence of the altruistic outlook, the genuine concern for others. So through mindfulness we must ensure that we allow ourselves to gain this perspective, the altruistic outlook. Through mindfulness in the same way we must notice, become aware of lack of insight into the nature of things. If there is no insight into the meaning of the absence of self, the supreme learning, the supreme insight, then through mindfulness we must notice that and then do whatever is necessary so we can gain this insight. If our minds have not been tamed, so to speak, if we do not possess this supreme way of abiding by pure conduct, then we must make sure - andsurea again by remaining mindful and alert -alertt that we become able to abide by that supreme of all types of pure conduct.
So for each of the statements there is a profound message here, and an encouragement to discover the real intent of the teachings and to make it a part of our experience.
4) The supreme oral instruction is always to look towards ones own mind.
This is indeed a deep instruction. It is the best, the highest of all instructions, that Atisha presents us with in this way. He says, Always to look towards your own mind is the supreme oral instruction.
The mind is of tremendous importance to us because whatever we sense and experience, it is through the mind that we sense and experience it. Whatever we do, also even when it is physically and verbally, it is based on what goes on in our mind,; then we behave in a particular way physically or verbally. When we remain confined to sSamsaric existence then it is because our mind is conditioned in a negative way. It is because of our minds unfortunate tendencies that we remain confined to sSamsaric existence. And when we succeed finally in escaping that negative conditioning and awaken to liberation and enlightenment, then it is also through the mind being able to dissolve those negative tendencies. So in a way we can say that the mind is the doers of everything. Its the mind thats behind all that is going on, and it is the mind that is witness to all that is going on. So clearly, the nature of our mind and the state of our mind is tremendously important. This is the key to everything, so to speak. So to always look towards ones mind is the supreme instruction.
To always look towards ones mind does not mean to simply notice what goes on in ones mind. Thats not the full message here. It is not that we should just always notice what type of thinking goes on in the mind, what we feel, and so forth, but instead come to realization of the mind as it is in its natural state, in its original state, to recognize directly the abiding way of the mind. tThat is the message here, to do that and to allow for that realization to dawn freely and uninterruptedly that is the supreme instruction.
5) The supreme remedy is to know that nothing at all has any nature.
The supreme remedy is to understand that nothing whatsoever possesses any nature, is of any nature at all. In Buddhism there is a lot of talk about remedies and antidotes because the Buddhist path is very much a process of remedying disturbing emotions. and Aat times 84,000 disturbing emotions are specified and therefore there is also
mention of 84,000 remedies, 84,000 ways of providing antidotes against the negative tendencies of the mind. So there is a wealth of remedies and antidotes.
When we talk of the three mental poisons, desire, anger and ignorance, then there are different ways in which we can focus on them individually and remedy them, focus on remedying them,. fFor example, specifically the emotion of desire, that would be traditionally, as it is explained by focusing on the repulsive nature of things that we otherwise find attractive. So to simply remain aware of the repulsive features of what we otherwise desire towards. Then there is a way of remedying the disturbing emotion of anger by cultivating loving kindness and compassion. And there is also a way of remedying stupidity and ignorance by contemplating the way in which existence unfolds in the manner of twelve links and how that process can be reversed. So this is the fundamental, the basic way of remedying the emotions individually in the basic teachings of Buddhism. But there is, Atisha says, a way of gathering them all in one. There is a single sufficient means, one remedy that we can rely on against any kind of disturbing emotion. And that is, Atisha says, the insight that whatever we hold to be real and true, whatever we believe in the reality of, to understand that it has no nature, that it has no essence, that there is no essence to it at all. That insight is liberating and it overcomes any type of disturbing emotion. To understand that we ourselves have no fundamental identity whatsoever, that there is no essence of me, so to speak, and the same goes for the entire world and all the inhabitants of the world. Any situation that we may get into as inhabitants of the world, there is no nature to it, there is no essence to it. That insight overcomes simultaneously overcomes all disturbing emotions.
The supreme conduct is to be in discord with the word. So in terms ofr spiritual conduct, genuine conduct, it is subsumed in the principle of being in discord with the world. So how are we supposed to understand that? First of all by looking at what it is that drives the world. When things happen in the world, it tends to be very much because of selfish concerns. People have certain selfish concerns and wishes. We mundane people want to take care of those we feel close to and consider our own party, and we want to control those who we feel are a threat to us, and we tend to do this in a disturbed state of mind, we feel quite arrogant and conceited about ourselves, we feel envious when we look at the happiness and good circumstances of others and we feel competitive, we want to compete and get ahead of others. So in order to achieve these aims, what we do, it really doesnt matter that much, we try to conceal our intents to the best of our capacity, and to show a pleasant face outside while keeping a really negative attitude inside. So conceit, deception, selfishness, those are very much characteristic of the pursuits of this world, of the workings of this world.
Now, bBodhistattvas are completely different. They do not have this selfish concern of taking care of only their own party and being against, opposed to, wanting to control those who are not included in such a group., iInstead they have genuine love and affection for everyone. They do not want to cheat anyone, they want to provide for everyone equally well and in the best way possible. So there is a great sense of authenticity, genuineness, and true concern which permeates the bBodhisattva perspective. So clearly that perspective is in discord with the world, and therefore also what one does when abiding by that outlook, is very different from what one would do as an ordinary, mundane person. So therefore Atisha says, the supreme conduct is to be opposed to the world, in conflict with the world.
The Kadampa masters, (these are instructions which come from these Kadampa masters), they have a saying that says, Do not give the rope to your nose to others, but hold it yourself! So this rope which they talk about is the rope that certain animals get equipped with, like yaks in Tibet would have a rope attached to their noses, and here and in the West, we see it with buffaloes, cows [Rinpoche interrupts Thomas:] In the West? The West? [Thomas:] I have seen that. [Rinpoche:] Okay, okay. [Thomas:] In my childhood, I saw. [Rinpoche:] There is one in Denmark, copied from Asia. Just joking .
[Rinpoche:] In the West, yes, but invisible. Definitely the nose rope is each other. Both sides are holding it. But sometimes, four, five. But invisible. Looks like there is no problem. Its very invisible. Am I right? If there is no nose rope, then they feel lonely. Lonely, upset, depressed. But the nose rope is also a problem. I dont know what to say.
So thats the example that some animals get equipped with this rope. And once they have the rope through their nostrils, if someone takes this rope, they can pull the big
animal anywhere they like because its terribly painful to resist the pull. So the instruction goes, Do not let that rope to your nose pass into the hands of others, keep it yourself. So the message is, do not get entangled, do not let others control your life and your practice. That is something that we otherwise so easily come to do, come to give others the rope to our nose, many people, we each give, hand the [Rinpoche:] Oh, dont translate. Thats enough [laughs]
rope to a number of people, in particular those who we feel very connected to, that we feel obliged to. Those that we feel really close to they come to control what we do. So that we really have no freedom. We are not independent, but under the control of others. And that is exactly what the Kadampa masters instruct us to avoid, that type of situation. So they themselves would hold the rope to their nose themselves and not give it to others. They would then take off to the mountains, to solitary retreats, and they would practice there focusing on the essential practice. Otherwise we will end up in a situation where others are running our lives, where others have taken our freedom away. We have, so to speak, given it away to others, its hardly evern the case that they have taken it. But instead take charge of your own destiny and hold the rope to your nose in your own hand. So with that type of resolve one can then be in a way that is in discord with the world, because if one doesnt want any entanglements of this sort, one is not tied to the world, one is not bound to the world. So one is in a sense opposed to the ways of the world, where otherwise these entanglements criss-cross. So that is the supreme conduct, to be in that way, to be free and able to practice freely and independently. Next, if we can do that, take charge of the situation, take charge of our own life, then once we begin to focus on the essential teachings, we will be able to achieve amazing results. Even just practicing these eight lines of instructions from Atisha, if this is what we spend our lives doing, we will achieve accomplishment, we will awaken to complete liberation and perfect enlightenment! That is the effect of genuine practice. So if we practice genuinely, that is the direction that we will be moving.
In fact, the next line of Atisha is precisely about accomplishment, genuine accomplishment.
First of all, accomplishment,. bBefore we hear Atishas version of it, accomplishment or siddhi is something which in many religions is considered as important. There is a lot of talk about accomplishment, what one can achieve in terms of amazing results of spiritual practice. One may be blessed with a vision of a particular deity, certain wondrous signs can manifest in ones environment, a stream of divine nectar begins to flow, light forms are perceived, different unusual sensations, physical and mental, occur, and all sorts of success begins to manifest. We experience fulfillments of ones our wishes. One becomes very influential, successful in general in the world, is extremely healthy, has a tremendously long lifespan, very wealthy and affluent, and successful in all of ones activities. Those are all considered accomplishments and accomplishments one can expect based on spiritual practice. But here, Atisha says, the supreme accomplishment is the continuous decrease of disturbing emotions. Continuous decrease of disturbing emotions is genuine, ultimate accomplishment. When that is the case, then indeed we are experiencing the results, the genuine results of spiritual practice. And if this isnt the case, if the disturbing emotions are not gradually decreasing, then whatever otherwise amazing signs of accomplishment we may come across, however successful we may be in all other regards, it is extremely superficial and of no real value. The genuine, the true, the ultimate accomplishment is when this process is set in motion and the negative emotions continue to subside.
8) The supreme sign of accomplishment is the continuous decrease of wishes and wants.
The sign of having gained accomplishment on the spiritual path,. tThere are many signs of course that we may associate with spiritual accomplishment, mmiraculous abilities, like clairvoyance, and the ability to know for example of the minds of others, to know what is going to happen in the future, to know very clearly and in perfect detail what is going to happen after such and such long time, to know precisely what the other person thinks and feels is quite miraculous, and these are enumerated as signs of spiritual accomplishment, just as the ability to walk on water or swim like a fish in the water, pass through solid rock, to fly like a bird in the sky, all of these feats that are displayed by practitioners. We may think that these are what the signs of accomplishment really are, but Atisha says, no, this is not the actual, the supreme sign of accomplishment.
The supreme sign of accomplishment is that your wishes and wants decrease., iIn other words, our tendency to want to acquire things, our tendency to want praise, our
tendency to want pleasure, and to want fame, and our tendency to want to avoid the opposite of these, to avoid loss, pain, defamation, and being unknown, tthese are the wishes, the inclinations that we have as mundane individuals and they are known as the eight mundane concerns, and it is the decrease of that type of concern which marks the spiritual accomplishment. When we are able to equalize our experience of pleasure and pain, of loss and gain, praise and blame, and so on, when we are able to experience those situations within the same state of mind, when we have no concern for one of these events rather than the other, when there is that sense of equality, tthat is when we can say we have really stepped onto the path. That is the time when we emerge as practitioners. For as long as that has not happened, for as long as we think that there is something intrinsically better about acquiring things than losing things, that there is something intrinsically better about being praised than being blamed, and so forth, f for as long as we have this spontaneous outlook that judges and evaluates our events and experiences this way, we are still to become practitioners. And when we are able to equalize them, thats when we can take up the genuine practice. So the supreme sign of accomplishment is the continuous decrease in that type of wanting and craving.
And perhaps we could then conclude the session for today here.
It would be great if all of us could remember vividly these eight lines of instruction., Bbecause these eight lines of instruction are the condensation of the vast ocean of Buddhist teaching. So all the 84,000 teachings of the Buddhad Dharma come down to these eight messages, and they are presented in a way so they can be understood quite easily. Once we understood them, we will also know how to practice them. So they are in this way extraordinary.
[dedication]
Sem-chen tham-che de-dang den-gyur chig Ngen-dro tham-che dag-tu tong-war shog Chang-jub sem-pa gang-dar sa-shug p De-dag kn-gi mn-lam drub-par shog
May all sentient beings be happy and have the cause of happiness. May all lower realms cease to exist permanently. All bBodhisattvas, wherever they exist, May all their wishes be fulfilled!
Thank you.
[This is a transcript, with a few additions from the Tibetan audio, in square brackets. I apologize for any mistakes. May all beings fully realize these teachings. Tina]