Vajrayana Sakya Sakya Teaching

THE THREE PRINCIPLE ASPECTS OF THE PATH (Hong Kong, 2013) Part 4/4

THE THREE PRINCIPLE ASPECTS OF THE PATH (Hong Kong, 2013) Part 4/4

THE THREE PRINCIPLE ASPECTS OF THE PATH (Hong Kong, 2013) Part 4/4 by Dzongsar Khyentse Rinpoche

Dependent - NOTHING is independent; wish, you know like, you know everything is dependently arising. A bodhisattva must pay attention, invest time and energy to understand that. And by the way, this is the quintessential Mahayana path, AIM of the Mahayana path to understand the dependent arising. Wishing, longing, aspiring, working hard to understand the dependent arising IS offering to the Buddha. It IS the meditation. It IS the generosity. It IS the discipline. It IS what so-called meditation. It IS basically Mahayana path - dependent, understand, trying to understand dependent arising.

And here, towards the end of the text, we’ve already discussed this but we will do it again maybe after, I don’t know, maybe afternoon or after few questions and answers. Here again we will briefly talk about how to understand this dependent arising. But I should let you ask some questions.

Question: Rinpoche, would Rinpoche consider to conduct Buddhist marriage ceremony or set up Buddhist ceremony?
Rinpoche: Oh, that’s my what, it’s what eh, my, what do you call it? – Eh, eh Plan B of my life (laughter). It’s a; I’ve, I’ve already been experimenting a few guinea pigs sitting here actually. I think we have to come out with a good music.

Question: The vajrayana tradition is first and foremost an oral tradition handed down from master to disciple. The association and connection between the guru and the disciple is particularly important. As a Dharma Das student, we communicate with our teacher through emails. How do we ensure eh, the quality of learning as well as the informal connection lead to formation of lineage?

Rinpoche: That’s quite a relevant and important question. First of all this is important to clarify. Vajrayana primarily is not an oral transmission, oral transmission lineage. It is NOT. Just like you know Mahayana and Shravakayana, Vajrayana also has tantric texts. You know it also has that tantric lineage text, just like Shravakayana and Mahayana. It’s not just oral.

Actually Tantrayana is a whole different world. It is very big. I would say probably bigger than Shravakayana and Mahayana put together – just the whole culture and the text – just everything, study. But Vajrayana has suffered a lot and for good reason.

Suffered eh, for instance okay: historically for instance Nalanda Universities have three times of attack. And the last one, when the Islamic invasion arrived in India, the last one basically destroyed probably ninety-nine per cent of the library and unfortunately big, big, big part of the original tantric texts were gone at that time. And this is a big loss. And but actually for the vajrayana, this is not the main reason why the vajrayana suffered.

The Tantrayana or the Vajrayana suffered mainly because of its own, what do you call it? – Nature, so to speak; because tantric concepts are so unacceptable by the common people. So that is always, I don’t know it’s very interesting to put it - like Tantrayana is its own enemy but Tantrayana likes that because Tantra wants to keep itself secret and profound; and in a way, its enemies – its friends, because it’s like a self-defensive mechanism.
Historically it is very well known that the Shravakayana and the Mahayana always look at Tantrayana suspiciously. Even the great master such as Sengcan from China, was very suspicious of Tantrayana. This is totally understandable. You know it is understandable because you know here you are – deity with a consort, skeleton, blood, weapons, I don’t know, naked bodies, sex – it’s all little you know, dodgy.

Spiritual path is, should be a process of pulling the rug out of your feet. That’s how it should be. JUST as you’re feeling comfortable on one rug, pull that rug out and you got us, and the Vajrayana is probably the final rug that gets pulled out. And that’s not always acceptable. That’s always difficult to accept. For instance; so even Buddha himself never taught Tantrayana openly.

I want to tell you that Vajrayana does have textual lineage. In fact it is more important than the lineage of Upadesa which means method - ‘mengakde’, pith instructions. Pith instructions must always have a base on the tantric text. So mm, for instance, okay I’ll give you one example.

In the Vajrayana there are pith instructions such as you must visualize the guru in the form of Vajrasattva sitting on the top of your head, I mean sitting on a lotus and the moon and then he’s sitting on that. Yes, I mean it’s very colourful. It’s kind of tangible also. You know lotus, you know what lotus is; and moon, kind of you know. So Vajrasattva also doesn’t look that far from normal human beings. He has one nose, two eyes, and all of that.

In the Mahayana they will ask you to meditate on emptiness. In the Vajrayana, let’s say you, you meditate on Vajrasattva and they say, they claim that is emptiness meditation. And, and in a way Vajrayana will say that’s kind of easier because you can visualize things. Of course, it has its own you know, loopholes and traps. So the pith instruction is lotus, moon and the guru Vajrasattva BUT this is the important part – this has to be backed by the theory of the Tantra or even Mahayana text - because it actually rings the bell of non-duality.

Because THINK, you know physically speaking you can’t place a moon over a small fragile lotus. It won’t stand and then on top of that, there’s a Vajrasattva sitting, quite heavy, probably above fifty, eighty kilos. And here we go - this is a really important, this is a skilful way of pulling the rug out of your feet again, asking to do, make things that are impossible to do but somehow you still can do it, you know lotus. No one asks this kind of question, “Can, can lotus really hold, you know moon?”

Anyway, finally answering the question – eh, as far as the Dharma Gar or Dharma Das instruction is concerned, whether it’s becoming authentic and all of that – we cannot guarantee (laughter). But this is your spiritual journey; you have to play with the trust and the doubt all the way. After, after twenty years, probably you’ll have less doubt, less doubt - but few doubts you have after twenty years may be VERY, VERY POWERFUL doubts. But powerful doubts are like the dawn of wisdom. That is wisdom testing you.

And by the way, since we are talking about Dharma Das and Dharma Gar - ah, I, I think we are repeating this a lot but it’s important to know that Dharma Gar and Dharma Das is not a separate lineage that we are coming up with or new teachings. There is no new teaching here. It is a format; it is a formula to discipline yourself, to practice at least half an hour or two hours a day. And the instructions, instructors occasionally, sort of update and all of this – is to annoy you because you ask us to annoy you (laughter).

It’s like alarm clock. It’s like, you know we’re, you know the instructors are supposed to, you know sort of check on you; and say you know ‘are you, are you’. You know like if you are two hundred hours behind, let’s say – it does not mean that you are now not going to get enlightenment. Of course not; but it is to help your own discipline. And disciplines are always like that – you know, it’s a reminder. Okay, we have lunch (applause).

(Recitation of Tibetan stanzas) These stanzas express the wisdom in a nutshell. We have already talked about this yesterday morning but we can try using different jargon or different expression today.

Eh, okay, let’s talk more practically. Do you have an expression in Chinese - ‘getting carried away’? (Laughter) ‘Getting carried away’ – how do you say it in Mandarin? What? (Response from audience) Sorry, say it in Chinese – ‘ching’? – (Laughter) because I want to know actually word by word what does it mean? No, you just did it. You did it quite well. What did you say? Your heart is what? Your heart is robbed away by, robbed or carried away by something. How about you, what’s in Cantonese?

Translator: I eat too much. (Rinpoche: What?) I eat too much.

Rinpoche: You ate too much (laughter). How do you say it – carried, carried away? In Cantonese, how do you say?
Translator: Speaking in Cantonese phrases and words...

Rinpoche: What is that?

Translator: Carried away – ‘tat yee mong yen’.

Rinpoche: I mean, can you word by word?

Translator: Eh, eh, you are not yourself; that means you are too excited, you are eh, too excited, you’re not yourself.

Rinpoche: I like that, I like that. How do, how do you say it? How do you say in Cantonese?

Translator: (Cantonese phrase) – ‘tat yee mong yen’.

Rinpoche: “Tat yee mong yen” (laughter and applause) – I like that.

We are talking about the second last stanza actually. You know every time we experience something; it doesn’t matter what – a glimpse of colour, shape, smell – doesn’t matter, whatever. Every time when we experience something – mosquito bite, hugging with someone who has arm-pit smell, kissing right after eh, after Listerine or garlic-stuffed Thai food. You better translate this properly (laughter). Whatever, whatever you know like, whatever you are experiencing, there is ALWAYS, you always get carried away, you always. One, one aspect of that particular phenomenon is always going to rob you.

A particular aspect of that phenomenon is always going to distract you, hijack you, empower you, engross you, numb you; numb, numb? There must be good word for ‘numb’. Like in you know what do you call it? – Anaesthetic, you know like injections, you know. So one experience always take out, take, take you away and then it numbs the rest, so to speak. So ALL the experience that you have, you never have a bird’s eye view; it’s always one-sided, lop-sided. This is what Tsongkhapa’s saying here.

(Tibetan phrase) – That’s one. The other one is (Tibetan phrase). Every time when we look at something or experience something; when you experience the; okay the more classical language is when you experience the appearance, you forget the emptiness. When you experience the emptiness, you forget the appearance. You should print a T-shirt that, that says something like – “Oh, appearance and emptiness, why can’t you two get along?” (Laughter) Why do I have to, you know always choose one, you know like…?

This is what we end up, we always choose one. This is a big downfall, by the way. And also this is actually the FULL description of what ignorance is. You know we talk about ignorance all the time. Ignorance – that’s how it functions. You are always carried away by one, one side.

And we talk about the magic yesterday. The reason why the magic is not happening is you’re only, you’re, you’re, you are stuck with one side. And that one side numbs you. So this is why and that by the way, this, this getting ‘stuck with one side’ IS the great, great, great grandfather of hope and fear.

Look right now; whatever you’re thinking, there it has to be ‘tinted’ by either hope or fear. And this hope and fear then, if it becomes theocratic then it becomes eternalism and nihilism. And then they produce religious people and scientists – eternalist and nihilist, yeah religious Buddhists and scientists. And there is no magic, I guess.

Magic is so important. Even on the most mundane level, magic is important. Because magic is what transcends the norm, you know the normal, the normal whatever. Even on the most mundane level, when the time comes that Hong Kong does not serve tea and coffee together in one mug, and when Hong Kong has all these Starbucks, you know the ‘proper’ coffee – then Hong Kong has lost its magic.

When Hong Kong stops to serve in a restaurant, ‘instant noodle’ in a RESTAURANT, opening right in front of you, putting in hot water and then serving it to you – going, going beyond you know, norm – this makes Hong Kong magical. I think these things are dying and then no more magic in Hong Kong. It will just be completely boring, clean; you know like sterile, still, you know what do you call it? – Yeah very clean Hong Kong and very; just normal, normal, then, then there is no magic.

But these things come with a price, you know. The magic has a price. When you go to these restaurants, the waitress, waitresses whatever, the owner – they you know like, “Okay, so what do you want?” You know like; they, they, they really kind of VERY rude – it’s also magic (laughter). It’s very magical. Here you are a customer; normally you should not be rude but its part of it. Even on the most mundane level, when you are not stuck with one aspect of appearance, smell, taste whatever, then you have the full picture. Don’t worry; I wasn’t paid by Hong Kong Bureau of Tourism.

Okay so, so here, so coming back to the wisdom, when something appears we get attracted to the appearance and we forget the emptiness of it. (Pause) So I’ll just go through a few, few kind of versions of expressing this. So being able to accept the order of relative phenomena yet ultimately none, none of this order exists truly or independently; yeah being, being able to accept this two simultaneously. If you do that, then you are not that far from the Buddha’s teaching.

Eh, you know, going back to the rainbow - the rainbow has a certain order of colour and it’s almost always, almost all the same everywhere in the world and shape of the rainbow. But that order does not make the rainbow truly existing entity. Rainbow appears beautifully, orderly and as it appears, we also know that it does not exist truly, tangibly, substantially. And our life, just like rainbow functioning, order, chaos, whatever order, chaos, function, all of that – it, it appears unobstructedly but does not make the life truer or independent or substantially existing.

Of course this is what we have to get used to; this, this knowledge, this wisdom is what we need to get acquainted, get used to it, get accustomed to it. Intellectually it might make sense but when certain condition comes, you, you, you know for beings like us, beginners, you know we can easily forget the fact that emptiness and appearance is always together.

Of course it’s so difficult to accept the appearance, the union of appearance and emptiness if you’ve been diagnosed by a doctor some terminal disease or your friend with a terminal disease. DIFFICULT to accept – of course; EVEN small things like wasabi experience is difficult to be accepted as union of emptiness and clarity. Wasabi, eh (laughter) – because it’s just so real; wasabi is so real, wasabi is so present just as if your girl, if another man pinch your girlfriend’s bottom, it’s just SO REAL, you know. So you need to get used to this. And if you keep on practising, more likely you will still be affected by wasabi but you will not be that shocked if you see the sight of bottom pinching (laughter) and then at that time you’re quite close to be ‘out-casted’.

So you should always be ready to be in harmony with the society but you should always aspire to be out-casted. If you still want to be in, that means you haven’t got the First Principle. If you just want to be out, you haven’t got the Second Principle. So must try to be both in and out (laughter) and I should say – welcome to Mahayana Buddhism. For many of you I hope it is the journey beginning and I think that’s IT. It says ‘child’; this is the last stanza (Tibetan phrase) – child with steadfast vastness, with the pure, with the diligent concentration, pay attention and invest your time and you know, energy in pursuing this path. So do you want to ask some questions?

Question: Yes; can I take the bodhisattva vow if I don’t understand what it is about? What does the vow consists of and what should I do if I break it?

Rinpoche: If you are asking me, I would say this is one vow that there is no reason not to take. There’s almost no, there is really no loss. It’s all win-win situation. Okay fundamentally when you take the bodhisattva vow, you are taking a vow to help ALL sentient beings according to your capacity. And you cannot, you should not think that that’s just wishful thinking – you know like help ALL sentient beings? How is that even possible? It is very possible because just practising aspiration alone, you are benefiting others.

If you break it, according to the Mahayana sutras, it says it’s like a golden pot. If you break it, with the right golden, goldsmith you will make it even better. You’ll repair it even better. So I do, I recommend you to take the bodhisattva vow; if possible on daily basis. Not necessarily from me, it doesn’t have to be necessarily from a person. You can take it from even a statue like the one in front of us.

Question: How to practice method of ‘Zen’ together with Tibetan Buddhism – like sitting meditation as well as reciting mantra?

Rinpoche: Actually that’s good because you know I was talking this morning – was it this morning? Like self is abstract yet it’s most powerful and it is the bringer of all the problems – so how do we work with this self? This is good probably because at least eh, maybe we could; eh, could have, yeah mm, after a short break later we will also sit and do a beginning stage of vipassana.

Okay anyway so-called the self, when you say ‘me’, you must be referring to your form, feeling, your mind and then all the references like Chinese, Japanese, man, woman, I don’t know, banker, you know whatever references. It has to be when you say ‘me’, it has to be four, three or two or at the least one of them.

So what we can do and this is related to the question here whether there is a meditation – of course there is; you can contemplate on one of, or contemplate on these four. Not just analytically but with one-pointed contemplation. Analytical is more like they and me. Is this me, is this me, you know is this skin me, like that but more importantly, without analysis - just being aware of form or feeling or either one of them or three of them or two of them or one of them.

And I think maybe ‘awareness’ is a better word than contemplation. And when I say ‘awareness’, I mean awareness, just that; not making big deal out of this. Just completely aware of your body, whatever you have body. And usually the body also has the feelings; you could also do both, two together quite easily. There must be some feeling, you know right as you; your, your body must have you know like itchiness, tiredness, I don’t know, whatever body you have, whatever feeling you have – being aware of that.

Now there is very good help to bring that awareness more sort of attentively or more powerfully. There’s no reason why you can’t be doing the awareness of your body while you are walking, talking, dancing. BUT for the beginners like us, sitting straight for a certain period of time and really not moving out of that posture. Just that alone brings in the awareness of the ‘present-ness’ of the body - sensations, experiences, ALL of that, whatever happens – not making any judgement, just being aware of it. Just that alone has SO MUCH power. You know just being aware of that, you know what it does? It makes you not carried away. Remember lop-sided that thing? We’re just watching.
By the way I stress this - that the technique is very simple and very ordinary; and it should be simple and it should be ordinary. PLEASE you should not make it interesting. It shouldn’t; it should never become interesting. Interesting is not good. If it is interesting, you have already gotten carried away.

If it is boring, more likely you are doing it. But I’m telling you, the more you do it, the more you try not to make it interesting, it will become interesting (laughter). And really SO interesting it will become that you’ll feel like – I could have really, you know I could have a date with this table tonight (laughter). I’m telling you this can happen. When this thing happens, you always come back to the base which is not getting carried away by all that - just simply aware of your body or feeling. We should not; the mind and the references are a bit, a little bit difficult, you know needs much more ‘cooking’. Question - okay, just one.

Question: Eh, a lot of, a lot of movie stars and rich people are followers of people who claimed that they have clairvoyance abilities, just; eh, clairvoyance abilities - just so that they could become famous. Does the use of such clairvoyance ability change any karma relating to the karma cause and effect - using this clairvoyance to help them to become rich change their karma? And how, how do you see people with clairvoyance abilities doing this kind of thing?

Rinpoche: Oh, by the way clairvoyance is not omniscience. Omniscience is non-dual. Omniscience is not, omniscience is not gotten carried away. Clairvoyance, clairvoyance can be very much eh, carried away. (Pause) First of all we don’t know, you know whether we have clairvoyance or not. Maybe there are some accidental successes but that doesn’t mean much. And just imagine if you know what people think, even a roomful of people – Wow! That alone can drive you crazy. I would prefer not to know that. Even if you know a roomful of people’s mind, what they are up to, this will drive you crazy. Okay we have a break (applause).

We continue with a few questions.

Question: I have a friend who is married and has a child. In the past few years, she has been following a Tibetan lama and has had intimate relationship with this lama. This friend has great faith towards this Rinpoche but has deeply hurt her husband and child. Please advice how can I help to talk some sense into her? Or perhaps eh, what she’s doing has some reasons?

Rinpoche: Mm, this is a very relevant important question. This is eh, this has happened in the past, it’s happening now and I am afraid it’s going to keep on happening. Mm, at the end of the day, it really you know this is what Buddha said – you are your own master. And the tantric concept of you know guru is everything, EVERYTHING – falls very much right into the, eh, you know this thing about ‘you are your own master’. It actually does not contradict.
This is why you know it is SO IMPORTANT for the serious follower of the path to really study the path, the view and its method. And based on that strong, firm knowledge of the view and the method of the path; then you choose, you choose a teacher or teachers. Of course again and again it’s up to you; you are your own master. This is why in the teachings there is an expression (Tibetan phrase) – if you do not analyse the guru, it is like jumping from a cliff. If you do not analyse the student, it is like drinking poison.

No one except someone who is a realized being is above the law of karma. Ironically I cannot also say so-and-so teacher is realized being, and the others are not. (So-and-so is a realized being and so-and-so is not – repeated to translator) And therefore I cannot also judge that such an action is not a skilful means or it is a skilful means. It’s SO difficult to judge. This is why you don’t remember we were talking this afternoon; Vajrayana has so many things that actually you know, that, that, that actually sort of becomes an obstacle to itself.

But when Tilopa ordered Naropa to steal the soup that belonged to others, or asked Naropa to pinch the bottom of the princess who was actually in the procession, in the public – he knew what he was doing and he has, he had no qualms, no regret. Tilopa had no regrets for asking Naropa to do that. Of course Naropa went through all kinds of consequences. Just imagine all the bodyguards you know like of the princess, beating him up. Tilopa, Tilopa had no regrets.

And, and one must say Naropa’s legacy is just unthinkable. Just the manifestation of the Karmapas alone is inconceivable. And this particular lineage of the Karma Kagyu came from Naropa and that ALONE justifies all the stealing of the soup, pinching of the bottom, this, that justifies (laughter). Karma Kagyu is not alone. This whole precious, incredibly you know precious lineage of the Drukpa Kagyu which also is responsible of Naropa, the Drikung Kagyu as well.

So I would like to, as a human being, want to really have a very clear court where this kind of, you know manifestation, this kind of activities are properly put into a trial, you know judged and said this is the right thing to do, and all of that. But if you are talking about the Vajrayana, these are just beyond us. But having said all of this, there is also thousands and millions of charlatans who pretend to be like Tilopa. And they’re usually very successful. Usually they are the ones who tend to have more followers. So at the end of the day, you are your own master. And I would STRONGLY suggest study the view, the method and watch your motivation – and only you can tell these things.

If you are asking me, Khyentse Norbu, if you are asking me, a person, human being, me - I would beat him up (laughter and applause).

Question: On taking refuge, some gurus mention that we can only take refuge once and take refuge with only one person. Please could you give us some guidance on this?

Rinpoche: No, that’s, that’s a big misunderstanding; you take refuge in Buddha, dharma and sangha, you can do it really from many times, and you know really doesn't matter, I don't think so.

Question: Eh, for the young people studying in school, how can they practice? What kind of eh, attitude should they have and what are the important points that they should care about?

Rinpoche: That's kind of big question. (Pause) Well, I think eh, they should worry about becoming, they should worry about eh, they should be, they should, they should try to become more refined, refined and kind. They should worry more about that than degrees, degrees, points you know like examinations, but somehow we are in some kind of social trap that might not really work that way. I think eh, parents, eh, parent-home is a very important school. The home itself is the more, most important school. That's where the real learning seems, may happen. But then again, in the modern places, modern age, parents are very busy.

And both China and India used to have what the Indians call it 'Guru-shishya parampara', which is what you call it 'the tradition of guru and disciple'. We are not talking about dharma guru, huh, the teacher and disciple. I think both China and India used to have that. But probably we have lost it or losing it. (Query from translator) Not just; guru actually, you know the Indian word 'guru' means 'teacher'. Because in the modern structure, the teachers are just doing their job for salary. It's not, that's not much love and caring to the student, so that's not helping us at the moment.

And...most of our education is we learn things that, that, eh; our education system is very short-sighted. It's mainly to get a job. And that's VERY short-sighted. But of course, it's very practical, you know especially. You mention that to a Taipei or a Hong Kong or a Shanghai dweller, they will say - what's he talking about? You know this is the only way to survive.

Then our kids are losing in touch with nature. Many of the kids, if you ask where the water comes from - they will say from the tap. All these things need to be fixed. And this is what I have been telling; but most importantly the whole society, THE WHOLE SOCIETY must learn to appreciate the, the whole society...how shall I put it? The whole society must eh, (pause) learn to see the usefulness of 'uselessness', I guess.

Mm, it would be interesting if Hong Kong high school students, for instance, spend every day, an hour learning Cantonese opera, all of them. It might make Hong Kong really good. (Aside to translator: Studying an hour of Hong Kong, taking, no; Cantonese opera) Make the next generation Hong Kong people very refined - and even the way they move their fingers might, you know (laughter). But all this, all wishful, wishful thinking probably.

Question: How about the dharma practice for the younger children?

Rinpoche: Oh, that, of course. Meditation is always good, a short meditation. I saw in Bhutan a monk, one of my friends. He was leading a meditation with kids. And kids are all given a biscuit and they all are supposed to chew very slowly and then contemplate on the taste and then report back how the taste was. That's, that's quite good, okay.

Question: Eh, can you explain whether the sentient beings in the hell realm continue to create negative karma? And the second question is - is tathagatagarbha permanent or impermanent? Is the wisdom of Buddha permanent or impermanent? And is it true that Buddha doesn't make any mistakes, who knows?

Rinpoche: Okay, hell beings; I think they do. They keep on accumulating them, more bad karma. They are under the power of the past karma, so probably they are busy experiencing that. And buddha-nature is not a thing, so really doesn't matter whether it's permanent or not. (Translator: Wisdom of a Buddha ...?) Yeah, it's not, it's not a thing. It doesn't really matter whether it's permanent or not.

And as for the Buddha not making the mistake - mm, that's, that's quite a, what do you call it? (Pause) Due to kind of, what do you call it? Define the buddha, again as we talked yesterday, I think we need to define the buddha. And contemplating on Buddha never making a mistake is a path; contemplating and you know thinking on that quality is a path. Eh, it is a practice basically, it is a practice. One is encouraged so that one will aspire for that kind of stainless state. Mm, individually if you're asking, like if you are asking Devadatta - yes, Buddha made a lot of mistakes, okay.

Question: Rinpoche, I have tried without success to have an interview with you for several years (laughter).

Rinpoche: To what?

Question: To have an interview with you, without success for several years. I'm sorry for that. Is it possible for the teacher to destroy the student's ego if they have never officially met? If so, how does that work? - Your humble student, crying from afar (laughter and applause).

Rinpoche: Eh, I don't know. I have a feeling that this is going to keep on happening (laughter). Mm, probably, he should not give up. And who knows that this might end up actually - do something. Anyway, this is of course I'm not claiming that you are missing something by not able to meet me. Probably it is your good karma that's protecting you (laughter). You might realize now you have been SAVED (laughter).

Question: Then, maybe it had been that always but lately I notice that my ego is very big. And I have been arrogant in many ways. Can Rinpoche please advise - how to improve?

Rinpoche: Keep on thinking that.

Question: I'm, I'm unhappy about that because I realize ...

Rinpoche: Yes, keep ON thinking that; that's really good. Keep on thinking that and genuinely think of that; not just you know intellectually but genuinely keep on thinking that. Sounds like you are getting somewhere. Okay, maybe one more; then I will give some 'lung'.

Question: Rinpoche, could you please explain about duality? Your explanation on non-duality equals the existence of truth and non-truth together. I am perplexed about duality; is it a difference or contradiction of mind and heart?

Rinpoche: Actually duality is not understanding the inseparability of these two - that is the duality. It is not truly existing duality, you know independently or externally existing duality. THAT ITSELF is non-existent. (Translator, confused: Rinpoche, can you speak slowly?) Not, not understanding the inseparability of truth and non-truth is the duality. Okay, so here there has been some requests. I am going to give you transmission - of ngondro, Du sum sangye, et cetera, et cetera.

(Rinpoche gives transmission)
So, as we discussed earlier please sit straight and be aware of your form, just for a minute or two. (Meditation silence) Okay, so I like to; first of all, I want to really express my, what you call it? - Appreciate, appreciation towards the continuous enthusiasm towards the buddhadharma, which is very encouraging. Buddhadharma is the only source for happiness for oneself and others. As you; and try to put in the practice as much as you can even if it is a minute.

I like to say a few things here regarding eh, saving my own skin. Buddha said - depend on the teaching but not the person who, who's teaching (Tibetan phrase). Please remember this. It is the teaching that's more important. I know for what it's worth, many of you and me have collected karmic link, if it is not a debt. We have this collection, looks like it's just going deeper. But I don't want you to; you know this is not an expression of humility. This is really eh, you know trying to tell you that, that I am a totally ordinary human being. Probably I have a slightly more information about the buddhadharma than some of you. I'm just telling you because I have this paranoia; because many of you, looking at me in a very different way, kind of pure perception, whatever. Eh, I may end up becoming the cause of the disillusionment and when my true colour comes out, you know (laughter). And this is really one eh, grave misgiving that I'm afraid of, that I might end up causing.

So, yes rely on the teaching. Rely on the absolute meaning, rather than the expedient meaning. Rely on wisdom rather than mind. And of course, you know if any of this information does help you, we should dedicate this for the longevity of the buddhadharma. I have here in Hong Kong, what I call my 'victims', not students - those who have been doomed by karmic debt. And in the past, they have organized teachings.

Now there's a new group of people who are taking over. And I have, I must tell you eh, I make their life miserable - by never giving them clear direction, because ambiguity is my defensive mechanism. So I will have to say there's always going to be chaos. There's not, there's not much going to be like organized, you know easy, you know stuff like that. So I just want to tell you that it's coming mainly from me. But if there is some frustration, please vent it on them (laughter) (Translator: What...what?) Please just vent on them, you know like put it on them, if there is any frustration. (Translator: Who, the organizer, organizer?) Yeah, to the organizer (laughter).

But nevertheless, if this kind of event is helpful, let's us also thank them and also pray that they will be healthy and energetic so that we can keep on slaving them (applause). So that's the end of this time, and I am sure that I will see you soon (applause).

Organizer: On behalf of Siddhartha's Intent, Hong Kong and everybody here, I would like to thank Rinpoche for spending this weekend with us. Please continue to guide us in ambiguous, ambiguous manner. Please come back often and please take good care of yourself. Have good health, long life, Rinpoche (applause) to turn the wheel of dharma. Thank you Rinpoche (applause).
.
THE END OF "THE THREE PRINCIPLE ASPECTS OF THE PATH".
Dedication of Merit –
ge war di yi nyur du dak
Through this merit, may I quickly
orgyen lama drub gyur ne
Accomplish the level of the Oddiyana Lama and through that
dro wa chik kyang ma lü pa
May all beings, without exception,
de yi sa la gö par shok
Be established at that level.

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