2017-04-17 Teaching about life release

Hello dharma friends tashi delek.  some students are doing hard work for my birthday. So my age is 50 years old already this year.  So for that all of you make some dharma activities, I rejoice and thank you so much.

I told you something before that my birthday, doing some dharma activities not only eat some cakes and some laughing. This is to do some meaningful dharma activities.   so firstly, all of you will have pure motivation for all living beings, pure motivation of bodhicitta. it is very very important.

Secondly this dharma activity is not for donation and not for offering money.  If you do some donation and these money is for really poor fish in the market which are going to be killed and eaten by other people.  These fish are really suffering and really poor in the market

So you buy these really poor and in really difficult situation fish. we will buy them with our compassion, pure compassion in our heart.  so I don’t know how many fish can we buy. after that you will put the fish in boat and you can chant Buddha dharma mantra, buddha names or some prayers.

And also some dharma pills put into water and give to all fish. all dharma blessings, prayers bless, all buddha dharma sangha’s blessings all dissolve into fish also all dharma friends all of you and sentient beings too.

Then you put fish put in the peace and nice ocean after that then you will this good dharma practice, good dharma activity and anther past future what will do what we do that good karma all together dedicate to all living beings free from suffering become enlightenment.

If you can do that then is dharma act is really really meaningful. so for that who joins my birthday fish release, then please 3 things don’t forget.  that time don’t talk too much, that time don’t forget dharma practice, that time don’t pure motivation pure compassion, pure devotion.

2017-04-12 Message about dont forget to practise dharma

dharma sisters and dharma brothers, everybody, good morning.

So often we live in the world, many people are very difficult to communicate with family and also society, also business, also money etc.

So everyday really worry about in the samsara. how can live in the world, how to take care family or child, how can to do business to grow up. how can contact with customer or big boss. Something. so everyday is really running for that. especially  in the big city, busy life.

I know it’s not easy with the busy life. So please don’t forget dharma practice. if you didn’t have dharma practice then the mind cannot encounter emotions, worry, hope and fear.

If we cannot encounter cursey mind. then all day the mind become crazy, running, thinking, emotion too much. for that then cannot sleep. if we little bit sleep but sleep time the mind also working, mind also worry, also the bad dream is coming, so all day all night mind no relax then body get very tired.

Didn’t enough, then slowly, coming sickness also. big problem. cancer also coming. so money and family also house something etc we need really important but mind peace, mind relax really really important

Because if we didn’t have mind peace relax, then coming have problem then u want go to hospital. all money lose with hospital. after that body not healthy, then you cannot work, also cannot do anything. if health problem, then make you lot of trouble, lots of suffering and lots of worry. then you happy life is finished

If you can have your peace and happy mind, then have this, take so many energy with your body. It make your body really strong, healthy or give lots of energy, then you have body and mind good health, then you slowly become can work anything, can do anything. so for that mind peace happy is really really important than money, house also.

So mind peace is very important than any other things, so for that do not forget every day dharma practice. when u wake up don’t forget dharma practice. don’t be busy with your mobile phone or internet. you will practice.  when you go to bus or car for work, don’t forget dharma practice. when u have holiday, when u free time, also don’t forget dharma practice

And especially when u get some problems with friends or family, at that time please don’t get chance to anger, don’t be anger, don’t loose your peace and happiness, don’t loose your compassion to all living beings. thank you so much.

2017-03-16 Thought Sharing

Tashi delek greetings to all the dear beloved dharma friends.  

During a long time I was occupied with the gathering of the kaguy goncho, the kagyu monlam, the kagyu goncho puja, the losar and the nuns gathering. Therefore I didn’t get much opportunity to share with you my thought. I apologise for that.  

During the kagyu monlam, the gucho and the other events. Many dharma friends came some of i give greetings and some I got opportunities to see from afar.  I was very happy about that and I would like to thank everyone. Many dharma friends said they would like to have meals together and would like to speak. nevertheless despite having the wish to converse with you becoz of much engagement in work, I didn’t get the opportunity or the leisure to do so.  I would like to sincerely apologise and request your forgive for that.  

Before the kagyu monlam began, I express my ideas and hopes to you with a few words. I said I requested the ones who came to the kagyu monlam to bodhgaya without wasting time, practiced the dharma and coming to the holy place of bodhgaya. I hope and pray your time was meaning and fruitful.  There are also lots of dharma friends who were not able to come in person to bodhgaya. If by participating in the kagyu monlam that chant times and the sangha prayers by watching it thro the webcast, they attain the blessings and teachings of HHK. I rejoice about that and hope that you had prayed together with us. 

In any case, I pray that you have practiced and are still pracitising with the holy dharma.  For a long time I share with you my thoughts and hopes expressing how important the excellent dharma is. And the fact if you don’t separate yourself from the practice of the dharma, it will bring you mental peace and will be in happiness. The root of virtue which are attained in dependence on the practice of the dharma or carry along with you life after life. As well if you do separate yourself from the practice of the excellent dharma your mind becomes controlled by the 3 mental afflictions of the attachment, aversion and ignorance. And then also this life becomes unhappy and in the future lives. You will be born in the hells and the miserable realms. I’ve already told you much about it, so please keep all that in your mind. I hope and pray that in the midst of the everyday life you don’t forget to practise the excellent dharma.  To concord with my hopes and prayers please continue your practice.

During the kagyu monlam a few dharma friends sent their gift of money. And many offer money during the monlam in person. therefore I have offered approximately 50 Indian rupees to each one of the sangha members during the kagyu monlam.  In addition, in bodhgaya mahabodhi temple I have offered alms robes and other such offerings time and again. Thro that I have prayed repeatedly for the happiness of all of you in this and future lives. In the future when I have some free time I will continuously share with you my thought.  Thank you very much everyone.

2017-01-31 Having arrived in the holy place of bodhgaya what should be done

Hello tashi delek so our life is always busy need to work for money because we need food, clothes, house, travelling and also some education and also for family. need lots of money and so everybody busy for work for money.

So many years we work for money. many years already. but right now we work for students. they will be understand for meaning of Buddha dharma because everybody busy really hard work but all the time have problem. 

because they didn’t understood meaning of Buddha dharma. some people understand the meaning of buddha dharma but cannot practice.  somebody who sometimes practice but cannot practice continuously. so sometimes when practice of buddha dharma, at that time their mind calm down, get some peace and they are happy but crazy mind is coming again and again.  

And the environment all the time changing. then sometimes there are some different environment at that time their dharma practice totally forget. crazy mind is very very strong. Then in the crazy environment we make some very bad karma and problem also same like before. crazy mind also same like before. all buddha dharma is lost so this is very very big problem.  

now, every day in the group, we give some meaning of buddha dharma, also sing song of buddha dharma, and then some people very hard work for translate to english and chinese, then somebody very hard work for make video and the video is my song with meaning of word also background is some photos that match the lyrics.

there are somebody make this public. Group members then make can listen to my song and can watch my video. underneath they have lyrics in Tibetan, English and Chinese. so people now very easy and very comfortable to learn dharma.

But this work,I know all of you very busy and need lots of time, need very hard work but you did so many things for my teaching and you right now doing also you will do for is future too.

So this work is not for money, this is not for name, not for the profit, not for only this life, this work is only for buddha dharma, for igonorance people can open their wisdom or understand buddha dharma. for that all of you and me hard work for Buddha dharma.

So for that we first need is very very pure motivation, very important not for name, not for money, not for profit. this is for dharma, this is for all living beings free from suffering or samsara and become enlightenment, become Buddhahood. for that we work for buddha dharma. This motivation is very very important.  if we have the pure motivation for one minute, one second, then work for Buddha dharma is very meaningful.

Then secondly we need the compassion because busy life with another extra busy work for work for teaching is not easy. sometimes not comfortable, sometime somebody said something bad. sometime the work cannot be done. then sometimes mind sometimes up sometimes down. So that time if we didn’t have compassion practice, then mind is coming sometimes anger. mind coming sometimes sadness. mind coming sometimes dark. mind coming sometimes boring. Then work very hard, mind not comfortable then mind becomes anger, so that time make bad karma. so be careful. don’t forget compassion practice with work for my teaching this is the second important.

Then The third important is the last important is dedication. with motivation to all living being, so after the work, after the meditation, after the budda dharma, all the good karma all the merit we will do dedication to all living being to become Buddhahood.

This is very very important. then we dedicate already to all living being, then no need attachment to name, no need attachment to money, no need hope to some people said oh you work very very good, no need people say good things. Some people say bad things it’s ok because we all do good karma dedication to all living beings already.

The mind is very free work is very meaningful so this is very important first motivation pure motivation, 2nd compassion practice, the last 3rd is pure dedication. the three is very important.

I forget something talk to you. some important. there in the group there is member maybe now is 264 but some people only open, some people maybe listen to teaching, some people may be not listen. So very important is now in this group we discuss about teaching group. you hard work for my teaching, you check meaning of my teaching. so important that we share my teaching to other people but important is all of you practise my teaching is important because all you people believe me and have devotion to me, so for that you hard work for my teaching.

So other people listen or not, we don’t know. important is all of you please what you understand my teaching, what you love my teaching meaning and what is important some my song meaning of my teaching, so please you will practise every day to your mind this is important.

You can practise my teaching, you can use my teaching in your life, it is great already. all is very very meaningful already. but you read my teaching, you translate my teaching, you make video for my teaching, you make group chat of my teaching but if you do not practise my teaching, then it’s not meaningful. Nothing, only work hard. 

Example somebody stay with river. They know river they use something river. But if these people didn’t think there is water, people be die. they stay with river is nothing meaningful. They use some water is nothing meaningful. Same. if you hard work for my teaching but important is you must practise my teaching. It’s my request to you, prostration to you. Please practise my teaching in your heart, in your life.

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.

2016-09-05 View, Meditation, Action and Fruit- Part Eight(Last)

A teaching given on the 5th of September 2016. 

The basis is the view. As I said before, one ascertains a correct view and tries to understand the mode of abidance of conventional reality, which are the principals of karma- cause and effect and dependent arising. In addition, one eliminates misconception regarding the meaning of profound emptiness, the ultimate mode of abidance. One should meditate continuously and repeatedly on the view which misconceptions have been eliminated in relation to, while being inseparable from the holy Lama’s oral instructions. As well, one should have a stable basis of the four preliminary practices and the practice of the four thoughts which change the mind. Through generating time and again the mind of enlightenment (Bodhicitta), one should perform repeatedly a meditative stabilisation of calm abiding and special insight. We should not just leave the meditation as such, but rather, while going, staying and doing all activities at all times, all the time and in all situations, while experiencing any problems and difficulties, we need to infuse all these situations with the practice of the view. By not forgetting the object of observation of the view, one trains repeatedly in the power of this meditation on the view. The repeated practice in the power of meditation on the view is what is called conduct. 

The mode of abidance of all sentient beings’ mind is primordially Buddha nature. This nature never gets contaminated by defilements, yet temporarily, it is obscured by conceptual thought patterns. Therefore, training in the strength, or in other words, continuously practicing the inseparability of view, meditation and conduct causes the obscuring defilements of the nature of mind, being: afflictions such as attachment and aversion, adhering to good and bad, virtue and non-virtue, all the patterns of conceptual thoughts, clinging to dualistic fixation; these two obscurations : afflictive and cognitive obscurations become lesser and lesser, slighter and slighter gradually. Until finally, when one reaches a state of meditative stabilisation like a vajra, all the fine defilements without exception are extinguished. 

Having extinguished the defilements by meditating properly on the meaning of emptiness, in dependence on the accumulation of wisdom, the nature of mind’s primordial purity from defilements suddenly gets released. By abandoning the defilements, the result of the Dharmakaya (Truth Body) which is endowed with the two purities becomes manifest. 

We complete a vast accumulation of merit with the practices of: generosity, morality, patience, diligence, cultivating love and compassion, cultivating the practice of the four thoughts which change the mind, praying repeatedly for all numerous sentient beings, wishing to attain enlightenment and generating Bodhichitta time and again. The result of such a perfect accumulation of merit is the ability to benefit all limitless sentient beings without excretion or effort until the end of space, until Samsara empties with the two bodies: the Enjoyment Body (Sambogakaya) and the Emanation Body (Nirmanakaya). 

In the Buddha-Dharma it is spoken about the view which knows correctly the worldly conventionalities and the view which realises profound emptiness, the ultimate mode of abidance of reality. To begin with, we should study these views and eliminate misconceptions in relation to them. Directly applying these two views to your mind you should meditate repeatedly. Do not only meditate, but also while going, staying and doing all activities, when the strength of the practice on the view and meditation comes to mind during the experiences of problems, difficulties, troubles and any situation at all, we should perform a conduct which is inseparable from the view and meditation, conduct which is driven from the power of view and meditation. Depending on this kind of continuous practice of the view, meditation and conduct with effort, the afflictive and cognitive obscurations without exception are abandoned and the attained perfect result is the Dharmakaya and Sambogakaya until the end of space, until Samsara is empty. 

We need to understand properly the view, meditation, action and result. Based on that, it is very important to train gradually according to our mental capacity and ability. When worldly beings engage in agriculture, at first the farmers make the field fertile. After that, the seed is planted and all weeds and other plants are removed, water and fertiliser are spread and the field is properly protected. In dependence on that, in the autumn a result of perfect crops would grow only when all the conditions are complete and the order is correct. Otherwise, sayings such as: ‘I don’t need a field, I only need the fruit’. Or:’ I do not need water and fertiliser in my field’.’I will put fertiliser and water, but I will not clean it nor protect it’. In these cases, will crops grow? Absolutely not. Just like this example, while practicing the Buddha-Dharma, if you need to remove your own suffering and attain an excellent result, based on knowing properly the principal of view, meditation, action and result and being inseparable of the practice of view, meditation, action and result as well as knowing their respective order, it is extremely important to practice like that. 

If you are not a Buddhist and don’t want to do the Buddhist practice, there is no need or reason to know this. However, if you are a Buddhist and are someone who wants to practice the Buddha-Dharma properly, if in dependence on the practice of the Buddha Dharma, you are someone who is able to attain peace and happiness and if you are someone who in dependence on the practice of the Buddha Dharma wants to eliminates difficulties and problems from this and future lives, as I said before, knowing the meaning of view, meditation, action and result is incredibly the most important thing to know. 

Dharma friends who have trust and hope in me, Dharma friends who want to hear my Dharma teachings, don’t listen only once to that which I have taught, but listen time and again. Don’t leave it just at listening, but practice it personally. Having practiced, listen time and again. 

Not only that, but also study time and again the many Sutras spoken by the Buddha and commentaries composed by his followers on the subject: view, meditation, action and result. Learn through listening and contemplating about the teachings from other qualified virtuous spiritual friends. If you make efforts properly, there is no doubt as to the arousal of an excellent result. 

Not doing that, but instead sometimes practicing in a simple and easy way very shortly thinking that it will become good, is merely a hope and prayer. In actuality, in that way, it is completely impossible to transform your mind, be able to eliminate your suffering and attain excellent happiness. Therefore, please practice, make effort and be diligent by understanding the purpose of that. All of you, don’t ignore these teachings and don’t be distracted. The reason is that practices such as this in the Buddha Dharma are not only for the purpose of this life, but a great aim will be accomplished for many future lives to come. Since it isn’t just for yourself, but rather the welfare of all sentient beings who are as vast as the sky, do not ignore such an important purpose. That is very important. 

In this life, during a few years for food and clothing, during how many years have you gone to school? How much did you study? After studying, for the purpose of your food and clothing, during how many hours have you worked day and night? Every day, how many problems did you bear? Therefore, in this life for only a few years, if we can make such effort, why can’t we make efforts for the goal of many future lives? Why can’t we endeavour for that? Being deceived with only the purpose of the happiness of this life, if we throw away the goal of future lives, there is no more severe mistake, there is no more severe error and there is no more severe delusion. Therefore, by knowing these reasons, all of you please practice. I join the palms of my hands and make supplications repeatedly. The ones who have trust and faith in me, all Dharma friends, I make these supplications to you. Please don’t leave my hope unfulfilled. These supplications that were made with effort to you, don’t ignore them meaninglessly. 

My thanks and appreciation to you all. 

2016-09-05 View, Meditation, Action and Fruit- Part Seven

A teaching given on the 5th of September 2016. 

At first, we practice properly meditation of the correct mundane view and the supra- mundane view. In particular, while doing the meditation practice properly and single pointedly of the supra-mundane view, through calm abiding and special insight meditations, one remains in an isolated place and relaxes the body and mind. In this way, the mind can abide peacefully and happily. After doing such meditation, one actually needs to go to the city, to the midst of society and has to do various kinds of work, encounter various difficulties, hardships and problems. During such times, the view that was meditated upon previously has to be brought to mind. Through bringing forth the power of this view, one makes sure not to fall under the power of attachment, aversion, ignorance, pride and jealousy etc. Instead, if the view of meditation as was practiced earlier while being on the mountain could be made effective and trained, this is what is called action or conduct. 

People who are unable to practice such conduct, despite previously having stayed in retreat and practicing meditation, now when encountering trouble, it is just like before they have done meditation. When encountering difficulties, it is just like before they have done meditation. When things like trouble arise, it is exactly the same as before they have done meditation. If the mind has strong feelings of happiness and suffering, strong feelings of fear and hope, strong conceptual thoughts of desire and anger and a strong competitive mind, the comprehension of the meaning of practicing the Dharma is as non-existent. 

This kind of person has got the view in their mental continuum, but it is said that the conduct of meditation practice is missing. Therefore, when encountering those troubles, difficulties, suffering and problems, one should think about the meaning of karma-cause and effect which one knows. This is done by means of thinking that also these troubles and difficulties have arisen due to dependency on causes and conditions. In addition, they have arisen because of negative actions which were accumulated in your previous lives and not only because of others. In this way, the mind can be made to abide peacefully and happily. 

Similarly, while encountering problems and difficulties, by bringing to mind the shortcomings of wrongdoings and non virtuous actions, one doesn’t fall under the power of afflictions such as anger and hatred. We make sure not to fall under the power of wrongdoings and non-virtuous actions as well as their cause, the afflictions. 

When you attain much wealth, possessions and profit, think: ‘if I accumulate this by cunning and deceiving others, even though temporarily I will get a little wealth and possessions, the future result of that will be inconceivable suffering. Act continuously without actions like cunning and deceiving others, but being honest and sincere. By thus, the actions of correct worldly view will concord with your physical and verbal behaviour. In dependence on that, even though problems and difficulties arise, you will not fall under the power of anger and hatred. Even though you have much financial profit, by not opposing the principal of karma, enhance the power to the best of your ability of virtue with love, compassion, bodhichitta, and bringing benefit to others. At all times don’t allow your body, speech and mind to meet unwholesome non-virtuous karma. Try to abandon unwholesome non-virtuous actions as much as you can. That conjoining of correct mundane view with performance of activities is what is called conduct. 

The application of supra-mundane view refers to a situation of going to the city amidst hustle and bustle, where one thinks: ‘All phenomena which appear to me have arisen in dependence on the delusive appearances of my mind. All things such as good and bad, correct and incorrect, are all like a dream and an illusion’. Through this sort of thinking, the mind doesn’t fall under the power of the afflictions of attachment and aversion. Similarly think: ‘All difficulties, trouble and problems are merely appearance to my mind. In actuality, their nature is selfless and empty. Therefore, I do not need to generate pride, fear and anger. Until now, since I didn’t realise profound emptiness, I 

have experienced suffering meaninglessly. Meaninglessly I have gotten angry and fought with others-what a pity!’ At times of experiencing directly difficulties and trouble, conjoining the view of selflessness and emptiness with the ability of the mind to destroy the conceptual thought patterns of attraction and repulsion without exception, as well as the ability of the mind to solve difficulties and suffering up to complete eradication of them, this is what is called conduct or action. 

Whether the power of such conduct manifests or not, at first, depends on whether the view has been ascertained properly. This ascertainment shouldn’t just be left alone, but rather meditation should be done over a long length of time on that which was ascertained in meditation. Based on the ability of this long-term practice of meditation, naturally, the strength of it will be able to come about. 

However, these days, people who have not heard the Buddha Dharma at all earlier in life, then by hearing only a little say:’ I have heard, I understood and realised the meaning’. They have a shallow study of the scriptures and when that is brought to mind, they think:’ it is probably like this and that’ and have great pride towards that thought. They pretend by saying: ‘I have understood the Buddha-Dharma. I have understood the view’. ‘I have understood meditation’. ‘I have understood conduct’. They show off their slight understandings to others. Since no change ever occurs in their mind through the practice of meditation, when facing slight problems and difficulties, it is just like before when they didn’t meet the Dharma. The difficulties and problems are experienced just like the time when the Dharma was unknown to them. This is because the lack of practice of meditation which doesn’t allow the power of meditation to manifest. Not only this but also, people who don’t practice meditation and listen to a lot of Dharma teachings, read lots of books, study many scriptures and know rather well the system of the Buddha Dharma, despite that, since they do not rely on a virtuous spiritual friend, they do not understand the vital point of the Buddha-Dharma. 

Hence, by thinking ‘I know ever so much’ with arrogance and pride, while not practicing meditation, your mind will not be able to change. Like that, in dependence on the Dharma, naturally pride and arrogance arise and one wouldn’t have any need and faith towards a virtuous spiritual friend. One would think ‘others don’t know anything at all’. As well, one boasts: ‘I know very profound things’. Even though, such people don’t have the experience of meditating for a few months or years, they are ready to explain and guide others and have extremely great greed being teachers to others. This kind of 

behaviour does not benefit the person himself and as for their followers who have faith in the Buddha Dharma, since they can’t be led on to a correct path, there is a great risk that they will be led on to a wrong path. 

Due to those reasons, whether one has a powerful practice which can resist difficulties and problems, meaning having good conduct or not, initially depends on the ascertainment of the view. If the ascertainment is not applied to the mind by the practice of meditation, since there is no ability at all to be a good practitioner and have the ability to resist problems and hardships and pacify them, it is very important to practice meditation for a long time until the conduct, the action is good. 

It is very important that all of you know this.

2016-09-05 View, Meditation, Action and Fruit- Part Six

A teaching given on the 5th of September 2016. 

Gradually becoming habituated and familiar with repeated meditation like that, the wisdom realising selflessness and emptiness becomes clearer and stronger. By the power of that, the direct contradictory mode of apprehension, the opposite of wisdom – the mind of self grasping and the mind which apprehends truly existing phenomena become weaker gradually. Through that, the afflictions of: attachment, aversion, ignorance, pride and jealousy become fewer. And in dependence on that, the negative actions which are driven from attachment, aversion and ignorance become gradually slighter and fewer. Finally, it is possible to abandon the two obscurations together with their imprints. 

For meditation to be successful, it is necessary to have proper revulsion and renunciation from Samsara as an initial foundation. Therefore, one should meditate for many months and years about the Four Thoughts which Change the Mind: This difficult to find precious human life with its leisure and endowments, Impermanence and death, Karma-cause and effect and the shortcomings of Samsara. One should practice these until a conviction is gained. 

Following that, having great trust and faith in the Three jewels of refuge, one performs 100,000 prostrations. In addition, in your mind from beginningless lifetimes until now, a lot of unwholesome non-virtuous acts have been accumulated. Due to that, even though you meditate well for a few days, then for a few days you are not successful. When falling under the power of attachment, aversion, ignorance, pride and jealousy, even though you receive Dharma teaching, the practice isn’t successful. Though you rely on a Lama, you do not manage to follow it up. Though you practice meditation, you cannot keep it up. These many difficulties which you encounter happen because of non-virtuous unwholesome actions which obstruct the accomplishment of Dharma. To avert that, we practice the meditation of Vajrasattva through 

confession and purification of our unwholesome actions. In this way, we recite 100,000 of the mantra and actually we should recite it until all the unwholesome acts are purified. 

In order to generate in your mind stream the uncommon meditative stabilization of calm abiding and special insight, an accumulation of merit is essential. Without an accumulation of merit, not only the activity of meditation cannot be accomplished, but also worldly activity cannot be done well. Since, you need a complete vast collection of merit, you offer your body, possessions, roots of virtue of the three times, the four continents and sub-continents, in short, all appealing objects for the purpose of accumulating the complete collection of merit by counting Mandalas. 

To have a good mental practice, if you don’t receive the Root Lama’s blessings into your mental continuum, even though you have a sharp intelligence, it will not benefit. By merely studying a lot, it will not benefit. Accumulating merits and purifying negative actions alone will not benefit. In order to realise the nature of the mind and profound emptiness, the Lama’s blessings are indispensable. In order to attain the blessings of the Lama, one has to have great trust and faith that the Lama is actually a Buddha. Not ordinary trust, but rather from the very core of your heart. Hence, the profound path of Guru Yoga is very important. In particular, in the matchless Kagyu tradition it is said that one should have pure devotion to the best of the ability. The levels of best, low and mediocre devotion determine whether a practitioner is on the best, low or mediocre level. One should read the biographies of how Milarepa relied on Marpa as a Lama, and how Naropa relied on Tilopa as a Lama. Then, having unwavering trust and faith just like them, one supplicates the Lama for his blessing as a preliminary practice. 

It is necessary to have such a good basis of refuge and a vast mind of enlightenment for the benefit of all sentient beings, having great loving-kindness and compassion, wishing to attain enlightenment in order to protect all sentient beings from suffering. In short, it is needed to practise boddhichitta properly in your mind. 

For example in a field, if you want to plant a seed well, initially, you need the field to be fertile. Then you need to remove stones and hard or dry earth. To continue, you need to plough the field, water it and make it smooth and fertile. On top of that, you pour fertiliser and again water. When all necessary conditions gather, if seeds are planted, then good crops would grow. 

Similarly, in your mind, you have great disbelief regarding karma- cause and effect. You have strong attachment and grasping to Samsara and the lower realms. You have extremely strong grasping to the Self and true existence of phenomena. You also have much disbelief towards the Lama and the Dharma. As well, since beginnigless time until now, you have had many obstacles and obstructions through attachment, aversion, ignorance, pride and jealousy. All of these are transformed into something like a fertile field, by means of the practices of Mind 

training, The four thoughts which change the mind, The preliminary practices and the repeated regeneration of boddhichitta. In addition, one generates strong renunciation, the wish to be free from the three realms of Samsara, which are in the nature of suffering. Then, viewing the Lama like a Buddha and praying repeatedly to attain the Lama’s blessing, by thus, it is made possible for the Lama’s blessings to enter your mind. 

On the basis of all of this, the Lama will teach the profound meditative stabilization of calm abiding and special insight. If on that basis you meditate, finally, the seeds of developing the practice of meditative stabilisation of calm abiding and special insight in your mind will gradually develop into a sprout and fruit. 

Therefore, for view and meditation to become good, it is very important to have a stable basis. But, currently, people say things like: ‘I only meditate, I don’t want to do the Preliminary practises’. I only do calm abiding meditation, I don’t really want to do the study of listening and contemplating’, they say. Or, ‘If I am happy now, there is nothing else really which I need’. They think of practising the Buddha Dharma in a simple and easy way. Yet, thinking in such a simple and easy way also brings about a result which is simple and easy- merely a temporary and partial happiness. The body and mind abide in peace only temporarily for a few days. A good and wonderful result is never attained. 

Understanding all this properly is very important for the practice of meditation. 

2016-09-05 View, Meditation, Action and Fruit- Part Five

A teaching given on the 5th of September 2016. 

For someone who can focus their mind single pointedly on a virtuous object, if a good basis of calm abiding meditation is formed, special insight which is the wisdom realising selflessness can be generated in the mind stream. 

This special insight meditation which realises selflessness has two divisions: Analytical meditation of a scholar and Stabalising meditation of a practitioner. 

Analytical meditation of a scholar refers to, initially, the activities of learning and contemplating about the nature of all phenomena being selfless and empty by means of using many scriptures and reasoning. Such as the following: If all phenomena have been created, they either have to arise from a self, from another, from both, or without a cause. Therefore, one contemplates how the self has not arisen from itself, how phenomena are not arisen from another, and how cause and effect do not arise from both self and other, as well as the impossibility of the arousal of phenomena without causes. By checking and analysing time and again the fact that all phenomena are unborn, attain conviction in the unborn nature of phenomena. If there is no arousal, there are also no abidance and cessation. Phenomena have the nature of being devoid of arousal, cessation and abidance; the nature of profound emptiness. 

In addition, eradicating the superimpositions of phenomena having the four extremes of being, non-being, both being and not being and neither being nor non-being. Having cleared up properly the uncertainties regarding the Eight Constructs (production, extinction, permanence, annihilation, going, coming, same and different) and the meaning of profound emptiness, then studying and thinking about the meaning of the eradication being emptiness, and meditating upon that without alteration, affirmation nor negation, this is what is called The analytical meditation of a scholar. 

Stabilising meditation of a practitioner refers to a disciple who is a proper vessel and relies on a qualified teacher by remaining directly in meditative equipoise on the nature of mind without alteration, affirmation and negation. Through meditation, that which was not realised in the mind becomes apparent like a muddy water pipe becoming clear. In dependence on gradual meditation, the conceptual thought activity lessens and gradually becomes subtler, the gross conceptual thoughts gradually subside and the clear mind of profound emptiness becomes clearer. For this to come about, one makes supplications to the Lama and makes constant supplications that the Lama’s mind becomes inseparable from the disciple’s mind. In addition, one generates immeasurable compassion to all sentient beings repeatedly and remains in meditative stabilization solely on the oral instructions of the Lama. Thus, gradually, the mind becomes clearer and purer. This method for realising profound emptiness properly is what is called Stabalising meditation of a practitioner: Directly realising the meaning of the view of emptiness by means of habituation to meditation. 

The analytical meditation of a scholar at first eliminates misconceptions regarding the observed view of profound emptiness and practising the meditation upon this view. If you meditate continuously on either analytical meditation or stabilising meditation, gradually you will have a stable foundation for calm abiding meditation. At times, think about and analyse the explanations that your Lama gave regarding the nature of mind. Sometimes, perform analytical meditation, while at other times, perform stabilising meditation. Doing so continuously, while meditating single pointedly, is what is called the practice of meditation. 

In short, the method of practising meditation on the correct view has got two divisions: calm abiding and special insight. We should meditate by practising the union of these two. The cause for generating in the mind the union of calm abiding and special insight concentrative meditation is the motivation of renunciation. If there is no recognition that the three realms of Samsara have the nature of suffering, even though the body stays in a remote place, the mind follows activity and plans which arise instantaneously. One has attachment and grasping to one’s own wealth, possessions, relatives and friends. Even though the body is in an isolated place, the mind is distracted and lazy. Since it is impossible to continuously practice like that, for the practice of calm abiding and special insight concentration to become good, it is necessary not to have attachment and grasping and to recognise the suffering nature of the three realms of Samsara. In the three realms of Samsara from beginningless time until now, all endeavour and effort have been meaningless, fruitless and brought about only suffering and problems which their cause is the non-virtuous negative actions. Therefore, at this time, thinking about the method of liberation, if there are no renunciation and revulsion from Samsara, it is very difficult to generate in the mental continuum calm abiding and special insight meditations. By means of understanding this, as I said before, if you practice calm abiding and special insight meditations, gradually through habituation, the strength of self grasping and the 

conception of true existence will become lesser and lesser and the wisdom realising selflessness and emptiness will develop more and more.

2016-09-05 View, Meditation, Action and Fruit- Part Four

A teaching given on the 5th of September 2016. 

Calm abiding with attributes

By positing the body properly it becomes relaxed and the mind also becomes relaxed. While the body, speech and mind are at ease, calmly exhale and calmly inhale. Making the inhaling and exhaling relaxed, this is what we focus on. Continuously and repeatedly engaging in this method of meditation by relaxing the mind and focusing it by counting the breaths from 1 to 10, from 1 to 50 or from one to 100, is very beneficial for abiding the mind calmly. Habituating like this for a long time, the knees hurt from sitting in the full meditation lotus position, for those who don’t have the experience, or one has the risk of falling asleep, so in these cases, go to an isolated place or the balcony of the house, a beach and other such isolated places. Having gone there, walk in a relaxed way, with a straightened body, with the eyes in the right way of looking, have the hands in proper equipoise and pay attention to the different stages of walking. Think:”The right leg has been raised. The right leg has been put down on the ground now. The left leg has been raised and the left leg has gradually been placed on the ground”. Concentrating only on the walking, if you do this walking meditation in an isolated place, it is of great benefit for resting the mind. 

Also, while eating food, relax yourself by thinking: “Now I’m holding a spoon. The food on the spoon has gotten into my mouth”. Once the food has arrived, pay complete attention to the taste of the food. “This food has gone down my body. Now again, I’m taking hold of the spoon”. Have thoughts such as picking the food up, focusing exclusively on chewing with the teeth, focusing only on the taste of 

the food and focusing exclusively on the sensation of the food absorbing in the body. By focusing on actions, this is one sort of calm abiding meditation. If you pay absolute attention to the activities of sitting and walking, this is what is called calm abiding with attributes. 

Calm abiding meditation without attributes

The mind doesn’t follow happenings of the past, doesn’t make plans for the future and on the present consciousness; does not contemplate the need to meditate about this or that, the meditation was good or bad, with hope and fear, any kind of alteration, this happened well and this didn’t happen well, and others. In short, without any thoughts of hope and fear, affirmation and negation, just rest the mind naturally and calmly while focusing. This meditation is called calm abiding without attributes. 

When calm abiding meditation with attributes and without attributes are meditated upon persistently, then the mind which is usually wild and has extremely excited conceptual thoughts, a mind which cannot be settled or sent to another object, this crazy mind which is like a crazy monkey, if during a long time, repeatedly with a lot of effort you practice settling it calmly, by the power of that, the mind will naturally abide peacefully. Subsequently, the energy- winds of the body will abide in peace. By the power of that, the blood will flow naturally and the body will naturally feel warm. In this way, unprecedentedly, the mind will experience feelings such as well-being, joy and emptiness. This will bring occasionally an incredible great interest in meditation and delight. 

At other times in meditation, the conceptual thoughts which arise are more than before, the afflictions are stronger than before and the mental difficulties are greater than before. This is because, while you’re cleansing the afflictions from your mind, they seem to become worse. 

In short, whether the mind encounters happiness or difficulties, if you continuously apply effort in meditation, then definitely you will progress and develop. This is the nature of reality, as it is said: There is nothing which doesn’t get easier with habituation. Therefore, it is certain that there will be a great change and great development.