CNR Weekend Seminar Atisha Day2

8/4/2019 CNR Weekend Seminar Atisha Day2

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Chkyi Nyima Rinpoche Weekend Seminar * March 1 and 2, 2008 * Boudha, Nepal- DAY 2

[Translator: Thomas Doctor]

Commentary on the

Root Verses on Training the Mind

From the Great Lord Atisha

Root Verses (Part 2):

The supreme spiritual teacher is the one who exposes our hidden flaws.

The supreme instruction is the one that strikes those hidden flaws.

The supreme companions are mindfulness and alertness.

The supreme inspiration is enemies and hindrances, disease and suffering.

The supreme method is to be natural.

The supreme way of benefiting is to help others enter the Dharma.

The supreme benefit is a mind that turns toward the Dharma.

The Teachings:

[beginning prayers]


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We all know very well how it is important that one has the proper motivation, the rightattitude when receiving Dharma teachings, and that it is also very important that onedoes behave oneself, conduct oneself in the appropriate way in the context of receivingDharma teachings. We know what this all entails very well.

Indeed, motivation is tremendously important. Whatever job we are going to undertake,the state of mind that we bring into that particular project is very important for how that

job is going to turn out. Whatever our motivation is with doing whatever it is we areabout to do, it will very much determine the effect of our project. So, if we are in anegative state of mind, then also what we end up doing with our body and with ourspeech will not be something which is very helpful for others,.oOn the contrary it is verylikely that we will do things that are also hurtful for others, something that will not bebeneficial for either ourselves and orfor others. On the other hand, if we have abenevolent state of mind, if we have a sincere wish to do something that is helpful and

useful for others, then indeed whateverwe end up doing it is much more likely that it willhave that type of effect. So whatever state of mind we are in, is really very much adetermining factorof in how effective our different pursuits and projects will be. So inparticular, in the context of Dharma teachings, it is extremely important that one framesthe right state of mind, that one develops the right outlook that brings the propermotivation into receiving Dharma teachings.

In particular, in the context of the Great Vehicle, we are meant to give rise to thisaltruistic outlook, sincere concern for all sentient beings without any division, without

any barriers. We have equal loving concern for all sentient beings, whether they appearas our friends, whether they appear as our enemies, or whether they are strangers tous. We are supposed to make the whole endeavor of receiving Dharma teachings,teachingsbebecoming a practitioner, gaining experience, and reaching insight andrealization, tthat this is all meant to be circumstances for the happiness and welfare ofall sentient beings. In the Mahayana one is often encouraged to assume a perspectivewhich is almost inconceivable, if not outright inconceivable.

Here, when we are talking about the proper frame of mind to be in when receiving

teachings of the Great Vehicle, the instruction is to think of all sentient beings withoutexception. All sentient life as being our kind parents. As being someone who has been[our parent] at some point and therefore still is someone who has shown us extremekindness. So we are supposed to look at all sentient beings and feel, This is my dearfriend, my best friend, my greatest benefactor. I owe him or her or that, because it goesdown to and embraces the most primitive forms of life, he, she, or that, I owe so much.Thats the kind of outlook that we are meant to give rise here when receiving theMahayana Dharma.


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In the past, the primary example has always been the mother. We should think that allsentient beings are our mothers, but these days it doesnt always work to say, Think ofeveryone as your mother., Bbut whoever we are, there must be someone who is really

kind to us, and then it is simply that person we think all sentient beings are equal to thatperson, just the same as that person, equally kind, my best friend, the one who hasshown me the greatest kindness.

And then of course, with that thought comes a great sense of responsibility as well,How can I then help my dear friends? What can I do to serve them? First of all, whatare they interested in? Indeed, sentient beings, they want happiness. We all agree, wewant to be happy. And all our efforts, there are many types of efforts, we are busy frommorning to evening with all sorts of things, they are directed at the achievement of

happiness. We employ great efforts to avoid suffering. Avoiding pain and achievinghappiness, thats where we are coming from, this is what we want to see happen. Andagain, this is not something that just goes for human beings,beingsall all sentient lifeis like this. If we look at the most primitive, so-called insects then also there we seethem busy indeed. They do all sorts of things,: move about, move their bodies in allsorts of ways, make all sorts of noises. But why? They are driven by this wish forhappiness, the desire of happiness, and the strong feeling that pain must be avoided.

So if we want to make sentient beings happy, if we want to do something to take care of

sentient beings, if our concern is the wellbeing of sentient beings, well, what we need togive them then is happiness.

Unless one is able to achieve a mind state that is capable of sensing happiness, there isnot going to be any. And the situation for sentient beings is so that their mind has beentakening over, so to speak, by disturbing emotions. Their experience of things is totallygoverned by these distortions of disturbing emotions that in fact prevent happiness. Sowhile they all want to be happy, they continue to get into mental states that make themdo things that are negative and will just increase the experience of suffering the exact

opposite of what they really want to see happen.

So what we should be able to give these sentient beings for them to be able toexperience genuine happiness, nnot just seeming and fleeing happiness which we ofcourse all can get a sense of, of being happy, enjoying things.,bBut whenever thathappens for us sentient beings, its just a matter of time before it changes, before it


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becomes a painful situation. What before was so enjoyable has now turned intosomething completely different.

And even as we feel happy, there is always this underlying anxiety, a tenseness thatthis is going to end. We have this suspicion, which is based on our previousexperience, that pleasure always does end. And indeed this is the nature of thingswithin Samsara.existence that theyThings are impermanent in this way:that pleasuredoesnt last and happiness doesnt last. And why? Again because of the state of mindthat we are in as sentient beings.,bBecause of this disturbed nature of our mind, wecannot gain genuine insight and the capacity therefore also to experience genuine andlasting happiness. So we need to be able to give sentient beings the ability to discoverinsight, freedom from disturbing emotions.

The way to do this is by sharing with them the teachings of the Dharma. We need tobecome the teachers of sentient beings, so to speak. But of course, before we can dothat, we need ourselves to become proper teachers. I cannot just go out and act as ateacher unless I have actual qualities, which can show others the path. So that is whatwe think when receiving Dharma teachings. I would like to develop qualities of greatcompassion, of insight, freedom from disturbing emotions, so I can share that withothers, so that I can show others the path to genuine happiness, lasting happiness, andcomplete liberation. That it is through the Dharma teachings that we can achieve thisability. It is through gaining insight into the intrinsic nature of things. Its by discoveringthe interdependent nature of things, that things arise based on an interplay of causes

and conditions. That is the teaching of the Buddha.

The Buddha teaches dependent origination. And now for us to really appropriate thoseteachings, to really benefit from them, its not really a matter of just hearing that theBuddha teaches dependent origination and then becominge a believer in dependentorigination thinking that, Since the Buddha has taught this, I should not question it. Onthe contrary we are very much invited and encouraged to examine and inquire.,aAndwhen we do so, what we find is dependent origination. There is nothing else to discoverapart from dependent origination. This whole wide array of experiences and

perceptions, events, it all unfolds within dependent origination, this interplay of causesand conditions. That we can discover when we make the effort to inquire.

So, at the beginning of the session, we look at all sentient beings with great love andaffection, seeing them all as our dearest friend, our greatest benefactor, and then, withthe wish to give them what they want, which is happiness, we make the pledge, Now


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this opportunity that I have here to receive teachings, I want to make that thecircumstance for making all others happy and successful, make them experience thefulfillment of their wishes and finally liberation and enlightenment.

Its extremely important that we form the proper state of mind to begin with becauseclearly we know from experience that if our mind is very disturbed when we listen tosomething very beautiful and deeply meaningful, we are not going to get much of asense of beauty and profundity of what we are hearing because of our own disturbingemotions. If we are very agitated we cant listen very well. If we are very angry aboutsomething then even when being taught about great compassion and insight into thenature of things, it is not going to have a great impact. In short, any type of disturbingemotion is going to hinder us.

And on the other hand, if we can develop this vast perspective, this quite inconceivableperspective of the Mahayana Dharma, within that we can discover very much a naturalaffinity with the teachings. We can listen in a very natural way, and we can understandquite freely. Our intelligence increases, our perception of things is enhanced. Thats justhow it is. Our state of mind really determines what we perceive and what we can andcannot understand.

So at the beginning of a Dharma session, it is tremendously important that one gives

rise to the proper state of mind and has the proper motivation.

Now about all the facets of motivation and of conduct, you know all the details already,so there is no need to get into this at this point. What we are concerned with here areknown as oral instructions, pithy advice that enables one to practice in a very powerfulway without having to study at great length. These are instructions that are meant for aparticular type of person, a person who does not necessarily have very vast learning,and who feels that, I couldnt really go through very elaborate studies, and for me a lotof reasoning, arguments back and forth, is not going to be very helpful either. Id like to

be simply instructed. Id like to be shown how to practice. Id like to be introduced to thenature of practice, so that I easily discover what it means to practice and so that throughthat discovery I will be able to again practice very easily, in a very free and natural way.For the person who has this kind of wish, who feels, Elaborate studies is not going towork for me, neither is reasoning nor argumentation. I do need to tame my own mind. Irealize that. I need to be able to free my mind of these disturbing emotions that coverwhatever is good in my mind. I want to get rid of them, and I want to gain experienceand realization. That definitely. I must tame my mind and get rig of the disturbing


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emotions. I must gain experience and insight. For the person who has that outlookthere are what is called the oral instructions.

It is oral instructions that we are looking at today where to begin with the master Atishasays,

The supreme spiritual teacher is the one who exposes our hidden flaws.

Spiritual teacher the word we could say literally means great friend in virtue. Thatmeans that is opposed to friend in non-virtue or friend in evil, if we want. If we have

unvirtuous friends so to speak, if our company is of the sort that is not helpful in terms ofmaking us progress along the path, then just by associating with them, we ourselveswill, even if we were onto something positive, slowly be influenced by our company andthen ourselves begin to do things that are not helpful for ourselves or for anyone elseeither. Our thoughts and wishes, desires, become of the kind that are not helpful, andwhat we do, the way we live our lives concretely, the way we use our body and speechalso that will be something that brings pain rather than happiness. So that is if just ourcompany is general.

In particular of course if we have a teacher who we revere, respect, and seek advicefrom, who has this kind of negative outlook and is him- or herself very disturbed, thendefinitely, we becoming the disciple of that person we ourselves are going to end upvery disturbed.

So instead a spiritual teacher is one who is a positive influence, is someone who canmake our lives change to the better. A genuine spiritual teacher, someone who is fullyqualified, who has all the characteristics of a true spiritual teacher, such a teacher istremendously rare, extremely difficult to come across, and even if one meets with such

a spiritual teacher, it is very difficult to recognize that this is indeed a perfect teacher.Even if one knows that here is a perfect teacher, it is hard to follow the path shown bysuch a teacher. So spiritual teachers, true and genuine spiritual teachers are extremelyrare, tremendously precious.


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So a spiritual teacher is tremendously rare, a genuine spiritual teacher, tto meet sucha teacher is a very rare event, a precious event. And its an event that we must makesure takes place in our lives. When that happens, when we meet a genuine spiritualfriend, a genuine spiritual teacher, then we must also ensure that it is not just a simplemeeting, but that it actually becomes an opportunity for receiving instruction and

teaching ourselves.

Once that happens then we must make sure that we can really follow the teachings,follow the advice the teacher is giving us, so we can develop the qualities, the qualitiesof abandonment and realization, those qualities that manifest as the result of goingthrough the path, that they all become part of our experience. That is what we mustmake sure happens in this life.

Who is a genuine spiritual teacher? Traditionally there are nine factors which are

enumerated as characteristics of a perfect spiritual teacher.

First of all the teacher must have learning, must have studied the teachings carefullyand well, hadve been exposed to the entire wealth of the teachings, the words of theBuddha as well as the commentarial literature, studied comprehensively.

Next that the teacher is someone who not just listened to a lot of teachings, did not just

read a lot of teachings, but is clear about the intent of the teachings, has understood thepoints of the teachings through reflection.

Then, on top of that, that the teacher it is someone who has not just a very impressiveknowledge of the teachings, to the extent that he or she is able to explain about theBuddhad Dharma in beautiful and captivating ways, showing all sorts of subtle issues,very impressive in covering apparently very complex discussions of the teachings.,butitA teacheris someone who has that kind ofan unimpeded understanding of theteachings and familiarity with the teachings but to the extent that the perspective of the

teachings has become the teachers own perspective,.that tThere is genuine insightthat the teacher possesses some of the qualities, tthe more of course the better, bbut some of the genuine qualities of abandonment and realization as they manifestalong the path have to be present in the mind of the teacher.

Then there is genuine insight, learning, --knowledgeknowledge that comes throughlearning, reflection, and meditation,,dDefinitely this is what one should look for and beable to notice in a spiritual teacher.


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Now such a teacher has expertise about the teachings. The teacher should be able toexplain the teachings in a very accurate and in a very applicable way. Then we can talkabout expertise, and then the teacher should also be living in a pure way, if we want,

should abide by genuine spiritual discipline. And that spiritual discipline in Buddhism isgenerally of three types. There are the vows generally associated with the fundamentalvehicle of the listeners, and then there are the vows that are associated withBbodhisattva training, and finally the vows that come with the Vajrayana, thosecommitments, sSamayas of the Vajrayana. So in Tibet there is a tradition for receivingall three levels of vows and maintaining them simultaneously, so one is in this way aVvarjaholder who possesses these three levels of teaching. And it seems that thesedays it is only in the Tibetan tradition that this approach is maintained. There areindividuals who flawlessly uphold all three levels of commitments and vows beginningwith the fundamental vows ofiIndividual Lliberation, then the Bbodhisattva trainings,and finally also the Vajrayana commitments.

So a spiritual teacher should live his or her life in a way that observes all thesecommitments.

And he or she should be benevolent. So, expertise, pure conduct, and benevolence,based on or with wisdom, and maintaining a lifestyle that is in accord with theprinciples of the teaching. This teacher must manifest qualities that are of help andservice to others, so a compassionate outlook, a kind and a forbearing attitude, this isalso what we should be able to notice in a spiritual friend, tthat there is this

benevolent outlook, all the qualities that we can associate with the principle ofbenevolence.

So these were six actually among these nine factors, first the three types of knowledgefrom learning, reflection, and meditation, respectively; and then the qualities ofexpertise, pure conduct, and benevolence.

Now, if one really wants to help others, then the way to do so is by means of theteachings. It is by sharing insight into the nature of things and the genuinely goodqualities with others, that we can make others happy and successful on a lasting level,genuinely happy and successful. So, in order to then genuinely help others, the spiritualteacher must be an expert when it comes to transmitting the teachings.


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So first of all, he or she must be masterful in terms of teachings, giving teachings,explaining the Dharma, explaining the whole scope of Buddhist teachings, the Ssutricand the Ttantric teachings, the words of the Buddha and the commentarial literature,etc., all of the aspects of the Buddha Ddharma. The teacher should be expert inconveying and presenting in a way that is clear, that can be appreciated and understood

by the audience, and which is in perfect accord with the teachings, the teachings whichare given by the Buddha, which is in perfect accord with what has been explained bythe learned and accomplished masters of the past, and which is in accord also withwhat we can discover by using our own capacity for critical and reasoned thought.

Finally, he or she teaches in a way which is in perfect accord with the oral instructionsthat are transmitted in the lineage. So that is the expertise in terms of teaching.

Now in terms of debate, the teacher must be completely undaunted and able to cut

through doubts and hesitations, wrong views, misconceptions, of whichever sort theymay be. When discussing the teachings with others, and when defending the teachings,presenting the Buddhist viewpoint, he or she must be able to show the intrinsic value ofthe teachings and in this way deal with any wrong view, misconception, lack ofrealization, or just doubts, so that through just his or her efforts the teacher can cutthrough the entire web of doubts in the mind of those who relate to him or her.

Finally, becoming an accomplished author is also something that is characteristic of ateacher. A true spiritual teacher is someone who can write on the teachings, present the

teachings in many different ways but all done perfectly. So that if we ask this teacher towrite very elaborately, he can do so. If we ask him or her to write a very concise andshort, pithy presentation, that can be done as well. He or she,Theythey can expressthemselves in using very lofty words, using very complex terminology. They canexpress themselves in a very poetic way, but they can also express themselves in away which is very direct and immediately understandable, even if one has not studied atgreat length. So this flexibility and universal mastership as an author is also acharacteristic of the spiritual teacher.

So those are the nine characteristics which are traditionally enumerated, but we can saybasically it comes down to just two. There are two crucial principles, two crucial qualitiesthat the teacher must have. There must be great insight, great wisdom, and greatcompassion. The wisdom and the insight, we already talked about that, hhavingunderstanding and knowledge of the teachings, not just intellectually but in terms ofexperience with mediation practice as well. Genuine experience and realization, thequalities of abandonment and realization, that has to be present, and then, on top ofthat, great compassion. In fact the great compassion comes with insight as well. So a


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compassion which is equally there for a friend, stranger, or enemy. If there is thatcompletely universal sense of compassion, love and affection for others, and insight intothe nature of things, then indeed this is a perfectly qualified spiritual friend, and it is thattype of spiritual friend, spiritual teacher that we should establish a relationship with.

Such a teacher will not be able to deceive. Such a teacher wont deceive and couldntdeceive, in the same way as a loving mother will not do anything that will hurt herbeloved child. That is just not going to happen. She couldnt. She wouldnt. In the sameway, a teacher who has this universal compassion for all sentient beings will notdeceive, and because of insight into the nature of things is able to show compassionate,skillful means in a perfect way. So that type of teacher will not be deluded, will be freefrom error because of insight, and therefore is not confined to existence. And becauseof compassion, he or she is not stuck at the level of inactive peace.

Is that enough? Or do you want me to say more about a perfect teacher?

[Students:] More!

What are the good qualities of such a spiritual friend? Is there any way that we can geta sense what we can achieve from associating with a spiritual friend, a spiritualteacher? There are some examples which tend to be brought up in this context, and one

is the example of a captain who takes everyone on board of his. or her again.

[Rinpoche interrupts the translator:] There is another one also. [laughs]

[Translator continues:] who ferries us across the great ocean, or is like an oarsman orwoman who with his or her efforts carries us across the sea. The spiritual teacher islike a guide who points out the way and like an escort who protects us along the way.

The spiritual teacher is like a great treasury, a treasury of the vast and profoundDharma, a treasury of the teachings, much more powerful and which a much moreimpact than an amazing library that contains all the teachings, so it is like anembodiment of the wealth of the Dharma, a great treasury of the Dharma.


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[The following was said in Tibetan, but the translator didnt get the time to translate it,since Rinpoche started began teaching in English for quite a while. Here is a roughattempt of a translation of what Rinpoche said in Tibetan:

[It is said that the spiritual teacher is like a jewel. That is a bit difficult to understand,

since this is an example from the past. Since nNow we dont have this type of jewel, wecant see them anymore, they are extremely rare. It is said that a true spiritual teacher israre and precious like that type of jewel. If you have heard these old stories of these

jewels of the past, then this example is easier to understand. If somebody found thattype of jewel, whateveryou praythe person prayed for would be fulfilled exactlyaccording to your his or herwishes. Just like this example, relying on a genuine,authentic spiritual master, one will be able to give up all one wants to give up. Thats interms of ones faults. Now, thinking of good qualities, one will be able to gain those. Onewill be able to accomplish the benefit of all countless sentient beings because of relyingon an authentic spiritual master. Just like the wish-fulfilling jewel, the genuine spiritualteacher is the source, the basis, the root of all great powers and qualities. When relying

on an authentic spiritual master, an ordinary person wishing to attain liberation andomniscience, can definitely do so. Therefore the spiritual master is like the a wish-fulfilling jewel.

[So, to make it easy, the spiritual teacher is like our parents. A good spiritual teacher islike our own father and mother, kind and undeceiving. Therefore, a spiritual teacher willalways benefit us, temporarily and ultimately, always. Such a genuine spiritual teacheris extremely rare. Once we are able to meet such a special master, he or she is capableto ofguidinge us. When guiding usreceiving this guidance, we can also acquire the

wonderful qualities of his or her realized mind, the nine qualities of a spiritual master, orin short, the qualities which have arisen from listening, reflecting, and meditating. Westudents should be able to acquire those qualities which came from listening, reflecting,and meditating 100% the same as the master.-tThere is anotherexample from thepast just like a print made from the same woodblock. The first print will look exactlylike the second print, without any difference at all.

[Sometimes they also use the example of the contents of a vase being poured intoanother vase, with every single drop being conferred into the new vessel, so it is alsocompletely filled to the top. This is an example of the realization of the master andstudent becoming completely identical.

[In short, if all the qualities of the lamas mind arise in the students mind, 100%, noteven 90 percent or not even 99 percent, but 100% identical, then the student was reallyable to assimilate completely the lamas realization, because of relying on an authentic


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spiritual teacher. So the teacher should be capable of leading the student, and thestudent should be capable of following the master authentically, and to accomplish hisrealization so it becomes identical to the masters.

There are many stories told about that. So this was about needing an authentic master.

[But iIf one doesnt have an authentic spiritual friend, but non-virtuous teachers orfriends, that is cutting the root of the life-force to liberation. The whole path to liberationand omniscience is cut off. Who creates the worst, the biggest obstacle there? An evilteacher and evil friend. A non-virtuous teacher and non-virtuous friend. We need toavoid those at all times, and we need to search for a true authentic spiritual master andrely on and follow him or her.

[Now how to do that? There is so much said concerning this. Following the spiritual

friend with ones body, speech, and mind with devotion is mentioned in the Ssutracontext, the Mahayana context, but especially in the Mantrayana it is taught in a waywhich seems unbelievable,;difficult to accept in ones mind, the relationship that ismentioned there between a master and disciple is difficult to accept in ones mind.,lLikein the past, how some Bbodhisattvas in the past how they followed their spiritual master,or the relationship between Tilopa and Naropa, or the relationship between Marpa andMilarepa, and so forth.,iIf we hear some of these stories which you might have read ornot, they seem impossible and difficult to grasp. The lamas realization was so rare andamazing, and the devotion and pure view of the student so powerful. Their relationshipwas so strong and amazing, that it might be difficult to understand for us to understand.But because of this the student was able to gain high realization is a very short time,

become equal to the masters realization.[They followed their lama by being respectful with their body.y. Understanding thatThe lama is something so precious, so rare, and has such immense compassion forme. He is the one who gives me knowledge, love and compassion, who shows me thepath to liberation and omniscience. He is the one who gets rid of the darkness ofignorance just like a sun. Because of this and many other reasons, the lama is veryimportant. And so they feel strong longing, love, yearning, faith and show great respectwith their body, speech, and mind. Even their eyes light up with love when seeing themaster. They feel immense joy, Wow, I was able to meet the master today! full of joy,love, and appreciation. They are amazed, Wow, the immense amount of compassionthis lama possesses! The immense wisdom! May they also arise in myself., tTheymake aspirations like that. Based on that they follow and serve the lama. Whatever theydo, they will ask their master, and do whatever pleases the master. Because, I amoverpowered by attachment, anger, and ignorance, therefore I accumulate a lot of badkarma and make many mistakes in whatever I do. The master is free of attachment,anger, and ignorance and has immense compassion and immense wisdom, thereforehe will guide me on an excellent path. He is a extremely skilled guide. He has gainedaccomplishment, is a sSiddha, so I will follow him. ..]


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[Rinpoche continues in English:]

I remember, when I was in Rumtek, His Holiness the 16th Karmapa was on the top floor,and then Dilgo Khyentse Rinpoche came to see him and they were together and I was

just with them. Karmapa was a little bit short and Dilgo Khyentse Rinpoche was quitetall. Those days, I was quite close with Karmapa and how I behaved towards him wasnot so perfect, I think, because we were so close. So, Dilgo Khyentse Rinpoche wasrunning tck, tck, tck, tck [zigzagging] I thought, What is he doing? He didnt want

to step on Karmapas shadow! So, I wasnt so aware. I know it was mentioned in thetext, I know that, I heard that, but I had forgotten, I wasnt so aware. But at that momentI remembered, Wah, look at this! They are both very high. How they treat each other!How Dilgo Khyentse Rinpoche is treating Karmapa, and how Karmapa is treating DilgoKhyentse Rinpoche. Dilgo Khyentse Rinpoche was running! Totally running! You knowhow heavy he was.

So later when I read more and more Dharma texts, inside the texts they mentioned howyou should behave towards your teacher. This is rare to see, this occasion is very rareand very precious! Now when I think about it I know its true! Karmapa is gone, DilgoKhyentse Rinpoche is gone.! Ddjom Rinpoche, gone!. Chobgye Trichen Rinpoche,

gone!. Now, Mindroling Rinpoche is gone. So many are gone, gone, gone thoseprecious masters. But at that moment [when we were with them] we didnt feel thatpreciousness.

I often mention when we are at the seminar etc., I told oursSangha, Please go and seethose masters. We have only a few of these great masters that are still on this earth. Goto see them! So many of you saw them, and sometimes when we went we humansand also Westeners, we think, Seeing a humans is not enough, if we didnt getteachings. If we didnt get any teachings, just looking at them is not much fun, not much

power, not much effect. Just looking at a guy, an old man. He doesnt know what I say,and I dont know what he says. Its strange. But it is okay and nice, maybe very holy, butso what? Rather than that, I would like to go to someone who has something to say,where there is something to hear meaningful or not meaningful, this I can judge. But Ilike to hear something from somebodys mouth, from someone who said he is ateacher. That is more fun, more valid, and more worth it.


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So today, time is a bit short, I explained too much about the guru, but it is veryimportant. The perfect teacher and the perfect student is the number one importantthing. One of our problems is that we are not finding the perfect teacher. That is one bigproblem. The second problem is how to treat the perfect teacher. That is anotherproblem. We shouldnt think that treating means just being polite. You know, Indians

and Tibetans, we do this, when a lama gets up, you must get up, do you understand?Yes, this is respect, and on one hand good, but not only that, not only that, physicallyrespecting but mentally appreciating their wisdom, their compassion, and their qualities.They have unbelievable qualities. They have studied a lot, practiced a lot, they know alot I have already said it they are like a great alive you can say in other words- ..library. A living library.

You guys are quite surprised about computers these days. You can ask anything, suchas, What means dinner? Many Westerners dont know what dinner means. So you

can ask, What means dinner? What means lunch. Such simple words, we use themevery day, dinner, lunch, breakfast. What means breakfast? Many people know ameaning of breakfast a little bit, but many people dont know dinner. So if you ask, youwill get so much information, The Greek says this and this, a text I askedsomebody to check. I asked Danny Goleman, What means dinner? He said, Ill findout. There was so much listed, I couldnt take it. Too much. [laughs]

So, really, really, this is the number one important thing. Oh, this is too much, maybe Ishould stop here [but fortunately Rinpoche continued:]

The perfect, great spiritual teachers job is what? He or she - or another type also - willpoint out your faults. They wont say, Youre good. Youre perfect. Whatever you do isokay. Youre nice. That would mean that they really dont care. But to do that you needto have some close relationship otherwise the student will run away, thinking, This manor this woman teacher is awful, only criticizing me. So who is he? Who is she? I dontwant to hear all this! HEe is also funny! His nose is too big! He eats too much! Or, Heis too thin, or He is too fat. I know that before, some people said, I dont like him.Why? Because he is too fat. Yes! And some said, I dont like him. Why? He is toothin! And some teachers I dont like because he is too old! He will go before me, sohes of no use. Some teachers are too young, they are not grown-up, they are much

younger than me. Maybe they are searching for someone with the same age, the samebirthday? I dont know. [laughs] Ha, ha, ha, ha!

So, the supreme spiritual teacher - now we have talked what it means for someone tobe a spiritual teacher,.aAmong such spiritual teachers the supreme is the one whoexposed our hidden flaws.


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When we have a certain problem, then that problem is going to make us do things thatare not very appropriate, not very skillful, not very useful. However, when these flawsare hidden, well, then they can go unnoticed. And if they go unnoticed that then wecannot do anything about these problems that we do indeed have. So the supremespiritual friend is the one who is able to point out those problems so we can notice them

very acutely. This happens when one is with a spiritual teacher, and gets into differentsituations.,tThen, when we get to a situation where, whichever problem it is that wehave inside, whatever kind of not so nice aspect of our own mind it is we are talkingabout, when that comes up, then we are going to change our behavior. It is going tosurface somehow in the way that we use our body, what we say, and so forth, when weget into the uneasy situation, when our problem begins to manifest inside. And then,what the spiritual teacher can do, exactly in that moment, is to simply point out. He orshe will know it, right away as it happens and say, Hey, what is going on? You arequite proud, arent you? You are not a very patient person, you are quite impatient.You have not concentration, how easily you get distracted. How lazy you are! Thatkind of instruction the spiritual teacher can give immediately, right when it is happening

so that we do indeed notice.How careless you are. How, how distracted. You just get carried away by the slightestthing that goes on. It becomes a source of huge distraction for you. You are sodistracted.You have no mindfulness. How lazy. You just procrastinate, feel fed upwith spiritual practice. Whats going on? That is pointing out the hidden flaws.

So, that type of instruction can of course only take place when there is a very closerelationship and a very strong relationship, from us towards the teacher. It is only

possible to receive instruction in this way when first of all one trusts the teacher andreally loves the teacher, being convinced that, wWhatever comes from his or her sideis only going to be for my own benefit. How could it be any other way.? Whatever he orshe does is definitely something meant to be of help to me. If we have that strongconviction and loving appreciation for the teacher, then that kind of instruction can takeplace, then the teacher can be the supreme teacher in exposing those flaws that wewould otherwise not notice.

Next,

The supreme instruction is the one that strikes those hidden flaws.

So, a spiritual teacher is the one who is able to expose those hidden flaws we havewhich we would otherwise not be able to do anything about. And with instructions thatreally hit home, strike the target, just like when an archer shoots towards the target if he


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or she really hits the bulls eye, then its an expert archer we are talking about.,and oOnthe other hand, if arrows fly here and there in all directions, we probably wouldnt callthat person an archer. So, a spiritual teacher is someone who can give instructions thatreally hit the target, just like the expert archer is able to shoot the arrow so that it fliesstraight to the target and hits precisely where it was intended. That is the kind of

instruction that we should receive from the expert teacher, someone who can give us aclear sense of direction, unlike going to see someone who may be able to speak atgreat length about all sorts of issues that are in a sense relevant.iIt is not as if wewere listening to something completely irrelevant, it is all Dharma that we are listeningto, but it is somehow not anything that we can get a grip on ourselves, and so it is as ifthat archer stands there shooting in all directions. That is not the best type of instruction,it is not the right kind of teaching. It is not the helpful kind of teaching. If there is not aclear sense of direction, ifit is as if not that the instructions do not hit the target.,that[When they do hit the target,] they indeed show us precisely where the problem is sothat we can right there also do something about the problem.

In the West, we say sometimes, Oh, today, the teaching is quite good. Why? Becauseit touched my heart.

[If we say,] Today the teaching was interesting, but I dont know.Wwhat to say? It.Mmeans, it didnt touch our heart.

So what happens when the instruction hits home? Then the one who listens, receives

that type ofinstruction is just overwhelmed by the profound truth of what was said orwhat was shown, because the way the teacher will give the instruction can be in allsorts of ways obviously. It is not just a matter of phrasing things in particular standardways, whichever peaceful or wrathful or any type of combination of peaceful andwrathful means can be employed and will be employed in order to give theseinstructions. But when the instructions hit the target, when they touch our heart then wewill respond, we will respond physically as well,.aAs it is said, the hairs on ones bodystand on end and tears come to ones eyes, and one is just overwhelmed by the truthand the authenticity of what is going on,.hHow true, how Tthis is it! Tthat feeling isoverwhelming. How true! How logical! How meaningful! How touching! I never heardthis before. I like to hear this. It is true! It is nothing new but I wish I knew this before.But I dont know words like this, but I know the meaning is sort of like that. Do youknow what I mean? So then some kind of faith comes. Faith, if we put it in very simplelanguage, is like a young child who lost his or her mom for a few days and suddenly theyoung child found his or/ her mom. The feeling of the child seeing mom is withouthesitation, loving and caring, happy and sad, a mixture of emotions. You see, howgreat and hHow sad that I hadnt found her. How great I found her, how happy to seeher.! How sad I hadnt seen her. A mixture of feelings. That feeling is joyous faith, inTibetan gawey depa.


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When will joyous faith come? Different times, depending on karmic connection. Most ofthe time, generally through teachings. However great a teacher, whoever says great, ifwe see him or her we think, Oh, nice guy, nice he, nice she. But if you didnt hear

anything from his or her mouth, you might think, Handsome, thin, young, and strange.That kind of general feeling. Of course sometimes it is little bit different than normal.These days you can say charisma. Be the most charisma is through speech. What kindof speech? A touching speech. Isnt it?

We talk about faith, faith, faith will come. When will trust of faith come? When we hearthe teachings and the teachings touch our heart, even if you dont want to have faith itfools, you know even if you dont want to have faith, Enough! I dont want this faithbusiness any more! Im out of this business. But then you listen, listen, Am I fooling

myself? No. If I dont believe, do I fool myself? Its very true. Very logical. So that kindof faith we call joyous faith.

The second is when you know the meaning. Now you know the meaning, and it touchesyour heart. Now you apply the teachings. Apply the teachings in sessions and also innot-sessions. You apply. Sessions and non-sessions you apply and you are changing.You, yourself are changing. You feel more compassionate, more relaxed, morecomfortable, more easy, less stress, less hope, less fear. You yourself feel mentally andphysically good. Curing. It cures. It cures your stress, cures your fear, hope, doubt,

many things are just curing. Like when you have a certain sickness and we take acertain medicine we feel good, isnt it? For example, if you have a headache, then youtake some pills, Oh, now no more headache. Good! That kind of feeling is coming. Sothis is in your own experience. This is not just bla, bla, bla. Not somebodys bla, bla, bla,and you just believe, believe, blievebelieve. You really feel it, in your own experience.

So now you know the value of the teaching. When you know the value of the teaching, ittouches your heart, and then the next kind of faith comes. What kind of faith? Like ahungry guy searching food. A guy who is very hungry or thirsty, so whoever is hungry orthirsty, what do they want? They dont want anything else than food and drink. Theydont want anything else. They only want one thing. They are so hungry, they want food,

food, food. They are so thirsty and want to drink, drink, drink. They are only focused onthat. Similarly when the teaching touches your heart deeply, any other worldly things arenot very valuable: music, dancing, drinking do you understand? [Taking a] normalvacation, movie, this and that are all less meaningful. Only one thing is very meaningful,: practice. Whenever you got time to practice, you feel that in your life you are doing themost important, the most meaningful thing. Rather than eEven making somethingamazing, nname, money, position, iis not really very valuable. Only one thing is


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very valuable.,tThat kind of faith will grow, that is what we call inspired faith, in Tibetan,dpey depa.

Trusting faith, in Tibetan isyichepey depa. I think in the West they often use nicewords, Oh, I feel home. I dont know. I am here. I feel home. I dont know the realmeaning of what they are experiencing, but whenever they are happy, whenever theyfeel really happy they say, Oh, I feel Im at home. Tears are coming, Sob. Sob. I feelIm at home. I really dont know what that really means. You guys know. [laughs] Thatis the third type of faith. [laughs] Ha, ha, ha, ha.

Oh. I need to finish this teaching today. [laughs] Ive only taught two sentences so far!

The supreme companions are mindfulness and alertness.

This is the next statement then.

Companion: - its a friend, good company. We dont call an enemy our companion. So,when the word companion is used here, it is very much in the sense of a friend,.tThebest friends we can have are mindfulness and alertness. But okay, to have companionsis important and we do have companions.,tThere is no one who doesnt have friendsreally,.mMaybe there are people among our relatives that we feel very close to or

others that somehow we relate to in a friendly and sort of close way. There is probablyno one who has absolutely no friends or companions in that way. In particular, in theteachings, sometimes there is this distinction made of three levels of companionship orthree levels of friendship. When we talk about Dharma friends,that which is a word weoften hear used, then there are different levels of Dharma friendship. There are is theexternal level of friendship, then there are the close friends, and the extremely closefriends. The extremely close friends are like us here together today. We share anextremely close friendship in the Dharma. But then the generally close friends, thoseare the ones who share the same perspective as us, inin other words, people who areinterested in practicing the teachings, freeing their minds of disturbing emotions, arrivingat insight into the nature of things, and who in this way follow the teachings of the

Buddha and devote themselves to the path shown by the Buddha. All of those, whoeverthey are, they are also in our family. They are our close friends. And they are closefriends in the sense that when we are together with them we can be quite free and easyamong each other. There is no need to be particularly careful because we all prettymuch come from the same place, we want the same things, we have the same wishesand ideals. We dont need to be anxious about bringing up an issue which will make theother feel very uneasy. We dont need to feel uneasy when among people who share


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the same view and perspective, who feel devoted to the same path. That is why we callall Buddhists in general our close friends.

But the universal family extends to include all sentient beings, because all sentientbeings, as many as there are without exception, they are also capable of achievingliberation and enlightenment, and they belong to the same universal Dharma family.

So those are different levels of companionship, friendship in the Buddhist context.

So, companions of this sort are if course important. It is wonderful to have a spiritual

teacher, that kind of friend in virtue. To have Dharma friends in general is very importantand helpful as well. And of course it is nice to have friends, to know people that onegets along with very well and can have a good time with in general.

Companionship and friendship is important, but what is the supreme companionship?What is the supreme friendship we can possibly enjoy? That is keeping the company ofmindfulness and alertness, the instruction says. Because with mindfulness andalertness, it is sure that we will understand the teachings. They make us understandwhat is being imparted. And through mindfulness and alertness we will be able to

practice the teaching as well. With mindfulness and alertness, it is sure that we will carrythrough with the practice and achieve all the results of practice. So there is no bettercompany. This These is the perfect friends we could rely on possibly, mindfulness andalertness.

Of course, the best friend we could have, who might that be? We might say thats theone who teaches me the path, who shows me the path. The spiritual teacher is the bestfriend that I could possibly have. And then all the people who help me on the path, that Ican share my practice with along the path,.but indeed iIt is important that we have that

kind of company, that we associate with spiritual teachers and good friends, but theycan only really show us the path. They can only indicate the direction. What makes usactually move in that direction and make us experience genuine progress are thosecompanions of mindfulness and alertness. For those reasons it is said that they are thesupreme companions.

Does that make sense? Of course it makes sense, because Atisha said it, not me.


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Next,

The supreme inspiration is enemies and hindrances, disease and suffering.

The supreme encouragement, it is said, we find in enemies and hindrances, diseaseand suffering. Sometimes we may think that, I cant really practice because mysituation is so difficult. I have so many people who are against me, who work againstme. I just dont get ever into a situation where I could possibly practice. There is somuch pain in my life. I have so much suffering. I am sick so often. I have all sorts ofproblems that prevent me from being a practitioner. But for a practitioner these areactually a supreme encouragement because when we get into difficult situation werealize what difficulties we have so that we can actually notice what problems we have,

and thereby also come to do something about them. So whether we talk about enemies,people who want to hurt us and harm us, or hindrances, in particular spirits and evilinfluences, as one speaks about it in the Buddhist context. Some people perceive suchspirits, negative influences, some dont. So it is kind of hard to say one-sidedly whetherthere exist such spirits or not. We cant say that clearly there are such because noteveryone perceives them, but on the other hand, there are others who do perceivethem. In any case, when under the influence of these kinds of obstacle makers, of thoseforces who want to prevent ourt progress on the path and just simply want to make ussuffer, then again, we just become aware of difficulties that come down to disturbingemotions, negative tendencies, that we ourselves have and that we can then noticeand begin to skillfully deal with skillfully. So in this way it is the supreme inspiration or

the supreme encouragement that we receive from enemies and evil spirits even.

For a practitioner when meeting an enemy, someone who wants to hurt ourselves, thisis a perfect opportunity to practice patience, one of the key practices on the Buddhistpath. So it is indeed a perfect circumstanced that needs to be acknowledged as such,and therefore also the enemy has to be paid proper respect. We as practitioners cansafely consider our enemy our teacher and revere our enemy as we would our teacher.

So its a supreme encouragement or inspiration that we receive from enemies andhindrances. And when sick and suffering, again, it is a way for us to become aware ofour own shortcomings,.fFor example, when we suffer from a disease, when we have alot of pain, or when just generally feel unsuccessful, not really capable of practicing,then we begin to realize, Well, Im not that diligent actually. I dont put enough effortinto learning and understanding what the teachings are about. And even when I dounderstand, I dont follow through. I get distracted so easily. In a way, this can become


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just a way of putting off practice by putting ourselves down by saying, Okay, I cantpractice because I am simply not capable. I dont have what it takes to practice. So if it

just becomes an excuse for us not to practice, it is not helpful. But if actually we canobjectively look at our own situation and then see, I do have these problems becauseotherwise I wouldnt have to suffer in these situations here, then disease and suffering

is something that shows us where we ourselves are lacking, and then we can developvery well through the experience of disease and suffering. So, for these reasons it issaid that the supreme encouragement comes in these forms.

The supreme method is to be natural.

This is a very short sentence, but it brings a very profound message. The message here

is specifically about meditation practice, sShamata and vVipashyana, pPeaceful Rrestand SsuperiorIinsight. So here when we are talking about the supreme method, it is notmethod in the sense of compassion but on the insight, the knowledge side of things,relating to the practice of meditation. When we practice cCalm Aabiding, PpeacefulRrest, Sshamata, then there are two types as we know. One type ofsShamata holdsreference points, and then there is Sshamata without reference points. Of course it isgood to train in sShamata with a reference point, but it is superior to arrive at Sshamatafree from reference points. And in the context ofvVipashyana, what really needs tomanifest through the practice ofVipashanavipashyana is non-conceptual wisdom, non-conceptual wakefulness. That is the genuine, superior insight. And for this to happen,for us to rely on, train in meditation practice in the genuine way, we need then to be

completely natural, not trying to achieve anything, not trying to avoid anything, notaccepting, not rejecting, but recognizing the natural condition of things precisely as it is.This is the way in which we can achieve the vast peace of mind which is sShamata freefrom reference point, and in particular this is crucial in the context ofVvipashyana thatwe are able to give up all the graspings and fixations of the mind and arrive at thegenuine natural condition. So this is the supreme method. It is that which is the intentionhere.

The supreme way of benefiting is to help others enter the Dharma.

We can care for others in many different ways. We can give them food and clothing tothose who need that. We can provide for people by giving them a good and healthyplace to stay. We can give people education, occupation.,aAll of these are ways wecan help others, provide for others. But what is the supreme way of benefiting others? Itis to make others enter the Dharma. And here, entering the Dharma is not just a matter


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of seeing someone declare that, Now I am a Buddhist. That is not what it is about.Instead it is to facilitate others committing themselves to develop insight, to developcompassion, and to be patient. When others can take up the practice of developing,increasing insight and understanding, of becoming increasingly compassionate, andbeing able to bear with difficult situations, then we are really helping them in a lasting

and in a really genuine way. It is not a matter of entering a particular religion really,which is the issue here, and declaring, Now I belong to such and such a religion. It isabout entering the Dharma in a genuine sense by committing oneself to the cultivationof these noble qualities. When that happens, when one can make others, help otherscommit themselves in that way, to such practice, then this is the supreme help that wecould possibly give.

The supreme benefit is a mind that turns toward the Dharma.

Before we were talking about HOW to benefit, and in terms of felt benefits, what is thenthe supreme such benefit? It is when the mind turns towards the Dharma, whensomeone commits him or herself to the practice of gaining understanding, insight, andwisdom, and to the practice of developing compassion, loving kindness, and becomingflexible, kind, and forbearing,.tThen through that commitment, when this person beginsto experience, Indeed the disturbing emotions are not as strong as they used to be. Imnot as arrogant as I used to be. Im not as competitive, Im not as jealous as I used tobe. My mind is more flexible and I dont get angry, upset as easily as I used to. Whenthose effects begin to take root, and when the mind brightens up, and when we are able

to appreciate things much more clearly, appreciating their genuine richness andopening up to the real condition of things, then through that comes tremendous joy andappreciation for the teachings,.aA great faith through joy arises as one begins to noticeoneself the effects of practice of the spiritual path.

So when the mind moves towards the Dharma in that way, when one can begin tonotice oneselfthat more of a sense of greater freedom from disturbing emotions, a morekind perspective than one used to be in, when one is able to be much more patient thanbefore, when one begins to discover the genuine depth of things, then this is the reallysupreme benefit. When the qualities of the spiritual path begin to manifest in a verydirect and concrete way then among all benefits that we could possibly receive, evencompared to being given the whole world, all the wealth and riches, perfections found inthe world, if someone came and gave it all to us, it would be nothing compared to theexperience of these amazing qualities. So that is the supreme benefit.

In the past, in history, the students, like say Milarepa when he talked about his guru,Marpa in the beginning, Marpa was torturing him a lot. tThen later, Milarepa got


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teachings and he got high realization, and after that, whenever Milarepa taught first healways paid homage to my father Marpa Lotsawa. How much he appreciated him, andwhen he said this he was crying and crying, and you know. It looks like so manyemotions. Then he said, I can never repay his kindness. Even if I offer the whole worldfull of gems and jewels, I cannot repay his kindness. And early, when I was young,

when I was studying, I thought, It sounds good, but is it really true? What does itmean? What has Marpa really done? He just taught, that is all. That is his responsibility,and if somebody really wants to listen to nice teachings, he needs to teach, he shouldteach. That is his responsibility. So, why is Milarepa saying so much, Oo, I cannotrepay etc. etc. What kind of emotion is Milarepas emotion? I sort of thought.

The same thing happened with many other teachers. Later, my own teachers did thesame. My teachers, like my father, whenever he talked about his own teacher, even hisuncle. They had a very funny relationship. His uncle was the root guru. When he

talked about his uncle, he cried. First I thought that this must be a bit due to the familylink. No! Later I found out that this was not the case, because when he talked about hisfather, he didnt get that emotion. His father was also his teacher. But who showed him,taught him the nature of mind was his uncle, Samten Gyatso. Whenever he talked ofSamten Gyatso, he cried.

The same was the case with my mother. Whenever she talked about the secondKongtrul, Palden Khyentse ser, she cried. Nonstop crying. And when we chanttogether the Songs of the Kagypa Lineage, in Tibetan Kagy Gurtso, in English The

Rain of Wisdom, I, my monks, and my brother, we all know, Today is a good day, butfather will cry, mother will cry. I cry a little bit, sometimes when Milarepas songs come,but not like them of course not. And then from A to Z the emotions start, often crying.When the songs are finished, both of their eyes are all red. Then we do a gGanachakraPpuja, a Ttsog, and it is very quiet. Everybody is very quiet. And we have a few oldmonks, they are also very quiet. Is that depression? Not really depression! Notdepression? Yes! [laughs] ha, ha ha, ha. Do you know what I mean?

Then I saw my old teachers, not one, not two. The 16 th Karmapa was so solid and

fearless. When he talked nothing can could bother him, he is was like a mountain. Noemotion. When he gave us any kind of teaching, he had to mention his lineageteachers, so from Tilo, Naro, Marpa, Mila, no problem, no problem, but the last washis root guru. Then he was choking and crying. Dilgo Khyentse Rinpoche was the same.They all did like that. I thought, What is that? It took me a long time to really find outwhy they so appreciate. What kind of emotion that is you can say that this is a kind ofemotion, isnt it? - Why?


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We have emotions. When we loset our family, when we miss our family, we haveemotions. But their emotion is much more deeper, and not only deeper but alsounchangeable and clean, an extraordinary type of emotion.

Okay, that emotion is definitely devotion, and that devotion came from appreciation.

[To translator:] Is that good English?

[Thomas:] Uh-huh.

[Rinpoche:] Are you sure? Sometime I make a BIG mistake. I say, White is red. Ifsomebody is born blind, if we explain, Red means like that, white means like that, then

he or she, how can they imagine? Red means like chili. White means like Mt. Kailash.Mt. Kailash is white. Touch Mt. Kailash. Touch. [Then the blind person replies,] Oh,white is wet! Joking, joking! Ha, ha, ha, ha!

The supreme way of benefiting, the supreme benefit, that is what we were talking about,isnt it? So therefore when these great masters look back on what has happened tothem, the way they have been affected by the encounter with the master, then they are

just overwhelmed by the supreme benefit they have received, the supreme gift that theyhave received. They were granted perfect instructions that gave them perfect insight so

they could gain perfect experience. When looking at what has happened to them, then itseems that they are just so overwhelmed by the kindness they have been shown, andthey realize, No gift could possibly compare! There is nothing that one could be givenin the world that would even be just comparable to this inconceivable gift. That seems tobe what moves them so much. So - just to give an indication of this supreme benefitthat comes when the mind turns toward the Dharma. That is the way of the greatmasters. That seems to happen to their mind. They get this experience, thisoverwhelming experience, and it would be nice for us all to experience that. I myself amwaiting for it to happen. I have waited long, and I am still waiting. Ha, ha, ha, ha!

But not only great teachers have this kind of beautiful devotion. Many practitioners havethis beautiful devotion. I have seem many practitioners, when they talk about their ownguru, they really choke and cry, it moves them. Not only Asians, WestenersWesternerstoo. I have seen many WestenersWesterners in the past. Now the Dharma isestablishing quite genuinely, but even 20 years ago, in 1981, 1982, those days when Iwas in America, Chgyam Trungpa Rinpoches students. Everybody knew he wascrazy, a different way of crazy. When there were hippies, he became a hippie, totally


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hippie. When the yuppies started, he became a yuppie. And not only did he become ahippie, he was one of the hippies. Whatever hippies did, he did. He ate, slept,everything like a hippie. No difference. His dress, long hair, smoking everything. Thenhe taught in the hippie society. He taught one, two words. The hippies thought, Who isthis guy? He is one of us, but what is he saying? You know. Their appreciation, faith,

devotion, whatever you like to say, they are seeing their mom, whatever you like tosay today we used the example of mom, then later we used the example of beinghungry, or home, we used three examples So many of them, their devotion I seeone good quality of Chgyam Trungpa Rinpoches students, their devotion is quiteamazing! To only one teacher again. Not to everyone. One teacher. Trungpa. Whateverhe did, they think, that all has meaning. Drink, okay. Drunk, okay. Smoke, okay. Manywomen, okay. Whatever. Everything is okay. Why? Because he is a perfectly realizedmaster. The more drunk he was, the better. Why? He taught better. Normal peoplecannot be like this. So he is extraordinary. So, their devotion is so genuine.

Also, when I think more and more I like to think - Where did this power came from?From him! He is sooooo devoted to his guru! Unbelievably devoted to his guru, all of hisgurus. You know, when Karmapa. Of course Karmapa recognized him, but his mainteachers are also a few others, so what I heard, many of his students said, whenKarmapa arrived the first time in America in the airport, they arranged some specialpermit, so the car can go near the plane. So Rinpoche went towards the plane andwhen Karmapa came down the staircase, Chgyam Trungpa did prostrations, and thenhe couldnt get up! They thought he had a heart attack. The students all thought, Oh,he got a heart attack. Why? Because he looked like very funny. Tears and not talking,and funny. But they found out it was his devotion. He was so happy Karmapa came to

America. That kind of.Just think!

So then, why do I say this? Devotion has a lot of power. A lot of good power. This issort of working for any religion. Any believers have some kind of benefit coming throughdevotion. Whatever you call it. Whatever devotion, it doesnt matter. Its a devotion.Devotion is powerful.

Also the Buddha himself said, The ultimate truth is realized exclusively through faith.

And in the Supreme Continuity[Uttaratantra] it is said, The ultimate of all self-existingones is to be realized by faith indeed.

And Shantideva says, For those who have no faith there will be no growth of goodqualities, just like nothing can grow from a burned seed.


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So when we talking about helping and benefiting each other, we should probably thinkin those terms.

So, generosity is something so important, such an important practice. And right therewe hear about the generosity of giving the gift of the Sacred Dharma, and it is explainedhow important that is.

So okay, last words, we all agree, we love to follow the Buddhas teachings, we like tofollow Buddhas footsteps. Also we like very much Im quite sure we all agree thatAtishas points are so touching our hearts. I myselfit helped me a lot.

So, this two-day seminar talk is finished.

Then I wrote four sentences, not today, but some days ago, so I like to repeat themonce.

Dag-gi kye-wa tse-rab tham-che du

Dag-la tse-dang dang-war che-pa po

Kn-la ri-me nying-kung ru-thing ney

N-shu gy-sum go-n pen-che shog

In this and all future lives

May I towards friends and enemies without any distinction whatsoever, and from thebottom of my heart

Be of help and assistance, whether directly, indirectly, or in most indirect ways

May I always be of benefit


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I hope all of you will join me in my wish. Will you join in this project? Ha, ha!

Thank you very much!

[dedication]

Sem-chen tham-che de-dang den-gyur chig

Ngen-dro tham-che dag-tu tong-war shog

Chang-jub sem-pa gang-dar sar-shug p

De-dag kn-gi mn-lam drub-par shog

May all sentient beings be happy.

May the lower realms be emptied forever.

May the prayers of the bBodhisattvas who abide on the bhumis

Be fulfilled without any exception!

Thank you.

Please keep these verses, these instructions. At best, it is good to remember them. Butat least put them in a nice cover and hang them wherever you want, but not in the toilet.And read them often. Read them often. And apply them. Not just read them, but readand apply them. Please. This is my request.


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[By chance, a student of Trungpa Rinpoche was just sitting in the front. WhenRinpoche found out, he asked her to speak about Trungpa Rinpoche. But although shetried, she was barely able to speak, choking with devotion. It touched us all.]

[This is a transcript, with a few additions from the Tibetan audio, in square brackets.

I apologize for any mistakes.

May all beings fully realize these teachings. Tina]

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CNR Weekend Seminar Atisha Day2