2017-01-09 Supreme Advice Descends on Faults

Tashi delek greetings to the dear beloved dharma friends. 

For more than a year I have been teaching the dharma, thro the internet in this group.  As I said before, this teaching of the dharma has the main purpose of first allowing the continuity of the dharma practice in your everyday life. Second, being not be separated from the appearance of the holy dharma.  As well, in dependence on the dharma practice, the individual’s minds can be transformed. And lastly, the delusive appearances being the afflictive, emotions, gradually get pacified and consequently the mind attains tranquility, happiness, the qualities of love, compassion and bodhicitta as well as planting the seed of the field of emptiness. In dependence on all these gradually we can reduce the delusions, impure perceptions, the non-virtuous actions and afflictions.  And due to that, we will be able to develop the virtuous actions and attain tranquility in your, the disciples’, minds and due to that the body also will be healthy. your family, friends and colleaques who surrounds you, you will be able to show them all of loving affectionate and happy expression way of being. In this way, it benefits oneself and others in this and future lives. In short my main purpose and aim of teaching and making this effort is to bring happiness through the dharma to both self and others, to both you and your surrounding.

Our mind from beginningless time until now has fallen under the power of the 3, the numeration of the 3 or 5 poisonous afflictions and we haven’t only gotton used to these afflictions since beginningless time but also in this very life from birth until now.  We have become habituated, used to, and distracted by attachment, aversion, ignorance, pride, jealousy and self cherishing. Therefore transforming the mind is absolutely not an easy and convenient thing to do, you see. Due to these reasons the practice of the dharma cannot be attained by merely reading a book or understanding the reasoning for the practice. But rather if we turn our mind inwardly into oneself in everyday life and continuously practice.  Gradually we will improve. That is just the nature of the reality.  

Rinpoche quoting from the saints of the master shantideva.  There is no phenomenon which doesn’t become easier which has become habituation.  And he has quoted the commentary whichever has done will become easier that’s the nature of things, that’s the nature of reality and therefore we should persistently become a custom to the practice.  Now Rinpoche quoted from machig labdron’s saying, who is the founder of chod, so similarly in her saying is that become familiarize without which isn’t cultivated yet. That is the realization of habituation.

This word “gom” in Tibetan which is to become habituated gradually.  And in this way the power becomes stronger and stronger until it finally completely manifested in itself.  So what is said by rinpoche’s saying what we need to become habituated now. Some of our dharma friends have practised properly in the beginning then sometimes our parents our kids our family experience all kinds of situation and then having problems, benevolence and love in the practicianer’s mind is close to be given up.  Some of these disciples in their daily life experience difficulties with troubles. And due to that they can’t control of their mind and they fallen under the power of anger and hatred due to that when oneself suffers, the expression of anger and hatred affect and harm your family and friends and spouse. When one experiences such difficulties and things.  The practice wasn’t successful. I follow my anger and hatred. My mind is completely crazy. Then both the seed of dharma doesn’t manifest in me. Some get discouraged like that. However, during the time of not knowing the dharma at all, the afflictions such as anger, jealousy and pride will consider as your jewellery or beautiful objects or even they would consider it as a great necessity for you.  Due to that, when anger, jealousy and pride arose, they would accept it and we thought that is another person’s fault and the anger is not our own. It is not our own fault. We didn’t think oh I was mistaken, my mind was controlled by afflictions. These thought absolutely didn’t arise. Therefore when anger, hatred and pride arise. There isn’t a thought, there wasn’t then a thought, that I was wrong. I was mistaken.  Usually when anger and hatred arise. They even didn’t acknowledge these negatives.  

These days, having follow the Buddha dharma.  All these afflictions such as anger etc. we thought them, we consider them to be as such as afflicted and negative.  We think the afflictions before, we now know that these afflictions are non-virtuous. And even though anger and hatred arise, we know it is wrong, we know they are wrong, we couldn’t control our mind.  So this is the understanding of the dharma. That is the difference.  

When we thought like today I was wrong, and we think this after anger and hatred, have come happiness.  Then having this such positive thought with it, we could confest and purify, thinking in the future I would not follow my anger.  You see only that is a great fulfillment of the bodensy of the dharma.  Since we apply the antidote for the afflictions, we prevent them from becoming stronger. Therefore I am telling you, there is no need to get disappointed, thinking I was controlled by my anger, I was controlled by hatred. The practice of the dharma is not manifesting at all. I’m someone who always falls under the control of anger. I’m someone who always falls under the control of hatred.  I’m just like a tiger I’m just like a snake. My dharma practice isn’t effective at all. This kind of thoughts comes up sometimes my dharma friends who has gotten discouraged, disappointed with themselves. 

Sometimes some disciples way of talking and expression shows lack of respect to the lama and then the lama said in return, you have no faith, no respect, no effective practice.  Then this particular disciple get discouraged and thinks my dharma practice is nothing whatsoever. You see this also happens. But what we need to know and understand, it is the virtuous spiritual friend teaches the dharma in order to transform the mind of the disciple. and now rinpoche is quoting from the text. A supreme lama attacked faults, a supreme advice deals with faults.  For the purpose of the lama to encourage the disciple, a lama can praise the students, saying they are good and so is their practice, the practice of the disciples. That is needed for the time of encouragement. But in actual reality, since the disciple really needs to transform their mind and they need to be pointed out their faults, therefore the supreme lama reveals and exposed the faults and mistakes of this student.  Usually we do not acknowledge, understand faults and mistakes to be as such, to be faults and mistakes. But when these are pointed out and exposed, among all the lamas, the supreme one, is the lama is the one who reveal faults, it is what it is said. When it is said that the supreme among advice, is given. So that is revealed faults that is mean that it is said clearly. It is said clearly in the advice in the text. You are lazy, you are jealous, you are ignorant, you are processed by anger and hatred.  In this way, the faults are revealed. 

Some lama exposed the faults of a disciple in the midst of many other students. When this is done, suddenly the disciple is discouraged and hurt.  But then they recognize the fault to be faulty and think oh I need to change, if I don’t change, I will have this and that mistakes come up. And then one finally understands and corrects their faults, in dependence on that a benefit will occur to the disciple immensely.  The disciple would be able to develop their practice quicker and quicker to a very higher level to a very high level. It is said a supreme lama reveals faults and a supreme advice deal with faults. Sometimes the environment correct us and points out directly to our faults. When we think like this, it is important not to fall to misunderstandings. Becoz the main point of teaching the dharma is to transform the minds of disciples.  Since the mind needs to be changed, since it needs to be transformed, it is what the disciple wants, then their mistakes has to be made to be understood. Their mistake. Then it can be changed. For this reason, the mistakes were shown.  

Since beginningless time until now, we have been wandering in samsara due to not knowing, due to ignorance.  We have been fallen under the power of ignorance, and we always point out the mistakes of others and the one who can see their faults are incredibly few.  So becoz of these reasons it says, in the sayings, composed by jamgon lodro thaye rinpoche, it said the one high mountain like of faults of oneself, while proclaiming and depocrating other faults, which are as few as sesame sea.  Now rinpoche explains this quote, the faults that you possess which are as high as mountain, you don’t know, you don’t even know you have them. And even if you do, you pretend you don’t and hide them. While the mind of faults and mistakes which others have are disgust. You see most ordinary people are just like that. Therefore if we want to develop and progress, one’s mistakes should be corrected. In order to correct them, then the mistakes have to be acknowledged as mistakes. If they are not acknowledged, the mistakes don’t have the opportunity to be gotten rid of. As I said before, the disciples who I have a connection with who it feels they can be spoken directly to.  Who it feels a right to point a finger at them. To some of these, I have exhibited I have shown corrective expressions with great hope in order to help them recognize their faults as such. And I spoke to them in a firm and unpleasant way, however considering that speech is very important and meaningful and applying it in practice so I have described above. It’s so very important.

Thank you.