Video
Audio
43:13
Okay, so we start with the prayers.
Seven line prayers, number one.
hung orgyen yülgi nupjang tsam
pema gesar dongpo la
yatsen chokgi ngödrup nyé
pema jungné shesu drak
khordu khandro mangpö kor
khyé kyi jesu dak drup kyi
jingyi lapchir sheksu söl
guru pema siddhi hung
on the pistil of a lotus, endowed with the most marvelous attainment, renowned as the Lotus-born, surrounded by a retinue of many ḍākinis following you, I will reach accomplishment, please come forth to bestow your blessing. GURU PADMA SIDDHI HŪM Next one. lochö su drowar jingyi laptu söl chölam du drowar jingyi laptu söl lam trülpa selwar jingyi laptu söl trülpa yeshé su charwar jingyi laptu söl Grant your blessings so that my mind may follow the Dharma. Grant your blessings so that my Dharma practice may become the path. Grant your blessings so that the path may clarify my confusion. Grant your blessings so that confusion may dawn as wisdom.
So we move to.
page number 14.
okmin chökyi yingkyi phodrang né düsum sangyé kün gyi ngowo nyi rangsem chöku ngönsum tönzé pa tsawai lamai shapla sölwa dep In the dharmadhātu palace of Akaniṣṭha, I suplicate at the feet of the root guru, the essence of all the Buddhas of the three times, who directly shows my mind as Dharmakāya.
chaktsal wadang chöching shakpa dang jesu yirang külshing sölwa yi gewa chung sé dak gi chisak pa thamché dak gi jangchup chir ngo o We prostrate, make offerings, and apologize, rejoice, request and beseach you earnestly. May whatever little goodness we have gathered, all be dedicated to enlightenment.
sashi pöchü juk shing metok tram rirap lingshi nyidé gyenpa di sangyé shingdu mikté phülwa yi drokün namdak shingdu chöpar shok The earth is perfumed with the scented water, and strewn with the flowers, adorned with Mount Meru, the four continents, the sun, and the moon. Imagining this as a buddha realm, I offer it so that all beings may enjoy that pure realm. semchen namki sampa dang loyi jedrak jita war chechung tünmong tekpa yi chökyi khorlo kordu söl In accordance with the activity and the diverse aspiration of sentient beings, I ask you to turn the wheel of Dharma of the greater, lesser or conventional vehicles.
Okay, so
traditionally when the teaching starts, the teacher will always remind by saying that please listen with the proper motivation.
So when the teacher says please listen with the proper motivation,
the proper motivation refers to renunciation and the bodhicitta or compassion. So when you listen teaching with the pure motivation, embraced by renunciation and compassion and it's called the pure or proper motivation.
And also it's important to keep in mind that it's not that I'm just getting some information about Dharma.
For one hour, when you listen teaching with the proper motivation you are already practicing a Dharma.
It is said that, for example, all the Dharma practice can be condensed into the three trainings,
discipline, concentration, and the wisdom.
So when you listen to the teaching, there are some disciplines that we follow. For example, coming at the right time, not talking to each other. These are your practicing discipline.
And the concentration, of course, you are concentrating on the subject, which is Dharma. And then wisdom, when you listen to the teachings, you understand what is right, what is wrong, what is illusion, what is reality, and so forth, and this is we call the wisdom.
So for one hour, you are practicing all three trainings of Dharma, which are discipline, concentration, and the wisdom. And it becomes a proper Dharma practice. And through that, we also accumulated lots of merits by listening to the teachings. So it's important to keep in mind that I'm practicing Dharma, not just that I'm getting some information about Dharma.
So, I will continue from yesterday.
I was talking about how important it is to recognize one's own potential and knowing how to develop that potential in the right way.
And when we say I'm a Buddhist, or I'm practicing Buddhist, it can be condensed into these two things. Recognizing the potential and developing that potential through the eliminating the negative aspects of our mind and increasing the positive aspects of our mind. That's it.
So yesterday, I was saying that there is three obscurations that obscure whether not to recognize that potential or it obscure to develop that potential.
And the first one is not knowing the reality. Ignorant, the first obscuration. Believing strongly in how things appear to us, not how they are.
And second is a doubt. So even though we collect lots of information about what is illusion and what is reality, but still because there's a big disconnection between our conscious mind and our subconscious mind. And so even though conscious mind knows something, still subconcscious mind is not convinced what is reality and what is illusion. And therefore, there's a lot of doubts, of course.
And third one is obscuration is that even though we have some kind of understanding of what is reality and what is not, but still it stays in understanding level, not being able to transform it into the realization. So this is our third kind of obscurations. So these three obscurations are first, ignorance, not knowing. Second, doubt, not being able to get some kind of certainty. And the third, not having the realizations of that.
And because of that, on the process, in order to recognize and develop, we call it the three kind of process, studying, contemplation, and meditation. So this is how you do.
So.
Since when we say developing that potential, basically we are trying to work with our mind, taking care of our mind.
And it's important to know that how our mind works.
So these three processes are actually a process to work with our conscious mind and our subconscious mind with the very structural way, studying, contemplation, and meditation.
So our mind has two parts. Our conscious mind and then our subconscious or unconscious mind.
We all have these two parts of mind.
Now the problem is that our conscious mind and subconscious mind is not really connected properly.
And because of that, even though our conscious mind knows what is right, what is wrong, but our subconscious mind still is not convinced. He doesn't know that.
For example,
it is said that our conscious mind is like a very smart head. Yeah? Head. He knows everything. What is right, what is wrong, what you should do, what you should not do. But then when it comes to the action, the actual action, he is kind of powerless because he doesn't have a body. It's like a bodyless head.
And our subconscious mind or unconscious mind is very strong because when it comes to the action, he takes a lead. But unfortunately, our subconscious mind is kind of stupid. He really doesn't know what is right and what is wrong. He just do whatever is in there. Yeah?
So there's kind of disconnection is within our conscious mind and subconscious mind. And because of that, you know, we want something but something else happen in our daily life. Yeah? Everybody wants to get out of five o'clock, then it always end up in six, seven. Yeah? We want to be diligent, but we end up being lazy. We want to be a compassion, but we end up being a selfish person. So all these are why it is happening. Yeah? Why is not happening what we want in our life?
Because there's a big disconnection or gap between our conscious mind and subconscious mind.
For example,
for example, eating fast food or this kind of things, you know. If you asked person to person, is it good to eat a fast food? He said, no, no, no, you should not eat it. It is junk food, not good. Yeah?
But it's one of the big business. Why? Because when we are hungry, we just grab it and put it in our mouth. Our conscious mind is completely useless. Yeah? And similarly, smoking, drinking is one of the very big, but it's not that we don't know and we drink it. We know very well what happens as a result.
So our conscious mind knows exactly what is right and wrong. But because our subconscious mind is strong and when it comes to the action, our conscious mind almost become useless.
Now,
So this, you can call it, our subconscious mind is very strong because of our habitual patterns. The power is called the habitual pattern. Yeah? Why it is like this? For example, let's say someone is very addicted to drinking.
So he drank several times and because of that, the subconscious mind is believe, is convinced that it is good and it is a pleasure, it is nice. Although our conscious mind knows that it is not good, it is harmful, but still subconscious mind is not believing in that. So that's almost like a two contradict mind that we have.
So subconscious mind, when you create this pattern, yeah, pattern, it takes time. I think nobody likes when they drink first time, right? It's very strange things. But when you do several times, then it slowly, slowly convince that, oh, it's nice. Same with the smoking or any kind of things here that we are addicted to.
So when you do something again and again, your subconscious mind will take it as a positive. And he believes that it is a good thing. It is the right way.
And that's why we call the habit, habit, yeah, habit or habitual patterns. When you do something again and again, it becomes a reality or it becomes something that is right to do.
Similarly, in our life, if you look at in our daily life,
we all want something, but that somehow we act a little bit differently. Yeah.
Why it is happening like that? Because our subconscious mind still believes in something and our conscious mind believes in something else. And when it comes to the action, actually our conscious mind is not powerful. Our subconscious mind becomes very powerful. So we just do what our habitual patterns minds believes or tells us to do.
So now what I'm trying to say is that when you say studying, contemplation, and meditation,
we are trying to work with this conscious mind and subconscious mind through the process.
For example,
so that these three obscurations yeah. Obscurations of not knowing, let's say. So through study, you can eliminate the obscurations of not knowing. So first level, we have to study. So it's kind of like working with our conscious mind, knowing what is right, what is wrong, what is cause of happiness, what is cause of suffering, and where should I look for happiness, and where should I look for a solution. So this is what we call studying, is we are getting the information in our conscious mind.
Now, when you get so much of informations, the informations are pieces of puzzles. They don't come in as one big picture. They come as pieces of pictures.
So because of that, even though you get so many informations, it doesn't necessarily mean that you will see the full pictures. And because of that, so many doubts will come up. It's like this, or maybe it's not like that. And then our also experience changes. And that's why second obscuration, obscurations of doubt, in order to eliminate that, we have to have a second one, called a contemplation.
So contemplation is almost like putting all these pieces of puzzles together, and trying to see the whole picture. So studying is just collecting lots of pieces of puzzles. So is it important to transform that study information into the contemplation? Now here, I think the word contemplation is used in Tibetan, we call the sampa.
It's not just thinking, thinking, yeah? When you say I'm contemplating, it means that when you study, you get some informations. But your information is just understanding.
And now when you say contemplation, for example, let's say, we learn about impermanence, yeah? So this is impermanence, and we understand it. And many times we think that, oh yeah, I understand it, that's it. But actually, that's just the first level, study level. So when you say contemplation, this understanding,
you're putting this understanding into the experience. And this is why we call it contemplation.
For example, when you study about impermanence, and you feel like, yeah, I understand, and we leave it there, yeah? That's not enough. And then you really have to apply that impermanent things into your own feelings or whatever conditions that is happening within you. But then really seeing, experiencing that impermanent is called the contemplation. Because the process of our mind works as the understanding, yeah, knowing, and then slowly, slowly, the understanding will transform into the experience. And then slowly, slowly, this experience will transform into the realization. And this is the end. You have started from the understanding, and when the realization happens, it's really happening inside of our subconscious mind. Most of what we do is that you study, and you understand, and you think that, yeah, I got it, yeah? But actually, that's just the beginning. So when you understand something, and not just leaving it as an information, but really experiencing that thing,
and then slowly, slowly, even the experience is not really stable. Sometimes it comes, and sometimes it goes. Sometimes it seems like a very vivid, and sometimes it seems a little bit abstract. So when your experience will transform into the realization, then there is no doubt at all.
This is what you see. Yeah, it's very stable, it is very clear, and this is what we call the right view. And all your actions depends on your view. Once you have a right view, then all your actions will be different.
So studying, contemplation, and then meditation. So when we say, I'm studying, we are working with our conscious mind. And when we say, I'm contemplating, what we are doing is that through our conscious mind because subconscious mind is difficult to connect, because he is stupid. So you have to do it very gently, yeah? So this contemplation or experience is almost like in between our conscious mind and our subconscious minds.
And when we say the realization, then actually our subconscious mind is transforming. He's convinced whatever your conscious mind tells him what is right and what is wrong, and that is what we call the realization. When our subconscious mind is totally convinced that this is right and this is wrong. And when our subconscious mind is convinced, then your view is changed, and that means everything changes. For example,
when you are addicted to fast food, let's say, yeah? Your subconscious mind's view of fast food is this very delicious food, you know? That's what he says. And because of that, you cannot stop eating it. Yeah? It doesn't really matter what your conscious mind says. You don't see this thing as an unhealthy, I don't know, calories or fats, yeah? You see this very healthy, delicious food. That's your view. And because of that, your action is attachment. Now, when you train your subconscious mind, and when he sees the junk food, he won't see it as a delicious, healthy food. He will see like a unhealthy something that you should not put in your mouth or something like that. Yeah? And then because he sees that object as something that unhealthy food, then automatically there's no attachment.
So view is very, very important. And to change the view, you have to change your subconscious mind. But subconscious mind cannot be changed by one time. It takes times. So you start from your conscious mind, sending the right message to your subconscious mind by doing it again and again. And this is exactly what we call meditation. The meaning of meditation,
generally it means cultivating the positive patterns. But in Tibetan, we call a gom, which means that becoming familiar with something by doing it again and again. So when you say, I'm practicing or I'm meditating, you're basically through conscious mind, studying, contemplation, you're sending the right message to your subconscious mind and training or telling your subconscious mind what is right, what is wrong, and what is an illusion and what is a reality.
And once your subconscious mind change, everything changes.
And that's why we call gom because you have to do it again and again. And eventually your subconscious mind will convince what your conscious mind is telling.
So,
what I was trying to say is that these three obscurations, not knowing, doubt, and not having a realization can be eliminated by studying, contemplation, and meditation. And also the process works from understanding and slowly, slowly understanding will transform into the experience and our experience will transform into the realization. So you start with conscious mind and slowly, slowly you go into the subconscious mind.
Now, as a Buddhist, we have to have a Buddhist view, right?
Because your action depends on your view. If you have a right view, your actions will be right and the result will be right. And when you have a wrong view, your actions will be also wrong. And then as a result will be also wrong. So all our negative results and the positive results depends on our action and our actions depends on our view.
So generally, if you ask, what is the view of Buddhist, being a Buddhist?
You can say that general Buddhist view is that everything is dependent, dependently originated. And because of that, we call that our view is dependent originated and because of that, our conduct is also a peace or non-violence. Because if you believe in dependent origination, you will believe in non-violence and peace. If you don't believe in dependent origination, then you won't also believe in peace. So generally, we say that the view of Buddhist is dependent and the conduct is non-violence. These are very much related to each other.
Maybe you have also heard this word karma, believing in karma. Although karma is used a little bit specific in the, I think, West or generally when you talk, but it's much more than that. For example,
there are several layers of Buddhist view. It starts with general and then it goes more and more deeper. So let's say, when you become a Buddhist, again, there's two kinds of Buddhists. One, a ceremonial Buddhist, so to speak. Yeah, so that means you are inspired to Buddhist and then there's some process or I want to be a Buddhist and you go to the Lama and Lama will cut your hair and then he will ask you to recite three times, I take refuge in Buddha, Dhamma and Sangha. And then he will give you a Buddhist name, then you become a Buddhist. And this is you becoming a Buddhist ceremonialy.
Now, that's of course good and that's how you start.
And of course, after that, there's some disciplines that you should follow.
For example, when you take refuge to the Buddha, and then you always take refuge to the Buddha. And then you when you take refuge to the Dharma,
you try not to harm intentionally to other certain beings. Once you take refuge to the Sangha, you try not to influence by negative persons or peoples. These kind of things that you should follow.
Now, the second level of Buddhist is that when you have a Buddhist view, then you become a Buddhist. So becoming a Buddhist.
according to the view, yeah? So whether you have that view or not, and you will recall whether you are Buddhist or not.
Now, the first view is that the word, the dependent origination is used in Sanskrit is called Pratītyasamutpāda. And in Tibetan, we call tendrel. So there's two words. The first one is called ten, and second one is called drel.
So as a Buddhist, first thing you have to accept is that this first word, it literally means dependent. So everything, whether it is external or internal, every phenomena is dependent on the cause. Yeah? So that means nothing exists without depending on the cause. Everything comes from the cause. And this is the first one, ten.
And the second is drel, literally means the relationship. So it means all the cause and effect has certain kind of relationship. So things are not random. Everything has a reason. And this is what we call drel. So when you believe in these two things, that everything comes from the cause, and all the result and cause has a certain relationship. And when you believe in that, then you're believing into the dependent origination, which is the very basic view of Buddhist.
on the pistil of a lotus, endowed with the most marvelous attainment, renowned as the Lotus-born, surrounded by a retinue of many ḍākinis following you, I will reach accomplishment, please come forth to bestow your blessing. GURU PADMA SIDDHI HŪM Next one. lochö su drowar jingyi laptu söl chölam du drowar jingyi laptu söl lam trülpa selwar jingyi laptu söl trülpa yeshé su charwar jingyi laptu söl Grant your blessings so that my mind may follow the Dharma. Grant your blessings so that my Dharma practice may become the path. Grant your blessings so that the path may clarify my confusion. Grant your blessings so that confusion may dawn as wisdom.
So we move to.
page number 14.
okmin chökyi yingkyi phodrang né düsum sangyé kün gyi ngowo nyi rangsem chöku ngönsum tönzé pa tsawai lamai shapla sölwa dep In the dharmadhātu palace of Akaniṣṭha, I suplicate at the feet of the root guru, the essence of all the Buddhas of the three times, who directly shows my mind as Dharmakāya.
chaktsal wadang chöching shakpa dang jesu yirang külshing sölwa yi gewa chung sé dak gi chisak pa thamché dak gi jangchup chir ngo o We prostrate, make offerings, and apologize, rejoice, request and beseach you earnestly. May whatever little goodness we have gathered, all be dedicated to enlightenment.
sashi pöchü juk shing metok tram rirap lingshi nyidé gyenpa di sangyé shingdu mikté phülwa yi drokün namdak shingdu chöpar shok The earth is perfumed with the scented water, and strewn with the flowers, adorned with Mount Meru, the four continents, the sun, and the moon. Imagining this as a buddha realm, I offer it so that all beings may enjoy that pure realm. semchen namki sampa dang loyi jedrak jita war chechung tünmong tekpa yi chökyi khorlo kordu söl In accordance with the activity and the diverse aspiration of sentient beings, I ask you to turn the wheel of Dharma of the greater, lesser or conventional vehicles.
Okay, so
traditionally when the teaching starts, the teacher will always remind by saying that please listen with the proper motivation.
So when the teacher says please listen with the proper motivation,
the proper motivation refers to renunciation and the bodhicitta or compassion. So when you listen teaching with the pure motivation, embraced by renunciation and compassion and it's called the pure or proper motivation.
And also it's important to keep in mind that it's not that I'm just getting some information about Dharma.
For one hour, when you listen teaching with the proper motivation you are already practicing a Dharma.
It is said that, for example, all the Dharma practice can be condensed into the three trainings,
discipline, concentration, and the wisdom.
So when you listen to the teaching, there are some disciplines that we follow. For example, coming at the right time, not talking to each other. These are your practicing discipline.
And the concentration, of course, you are concentrating on the subject, which is Dharma. And then wisdom, when you listen to the teachings, you understand what is right, what is wrong, what is illusion, what is reality, and so forth, and this is we call the wisdom.
So for one hour, you are practicing all three trainings of Dharma, which are discipline, concentration, and the wisdom. And it becomes a proper Dharma practice. And through that, we also accumulated lots of merits by listening to the teachings. So it's important to keep in mind that I'm practicing Dharma, not just that I'm getting some information about Dharma.
So, I will continue from yesterday.
I was talking about how important it is to recognize one's own potential and knowing how to develop that potential in the right way.
And when we say I'm a Buddhist, or I'm practicing Buddhist, it can be condensed into these two things. Recognizing the potential and developing that potential through the eliminating the negative aspects of our mind and increasing the positive aspects of our mind. That's it.
So yesterday, I was saying that there is three obscurations that obscure whether not to recognize that potential or it obscure to develop that potential.
And the first one is not knowing the reality. Ignorant, the first obscuration. Believing strongly in how things appear to us, not how they are.
And second is a doubt. So even though we collect lots of information about what is illusion and what is reality, but still because there's a big disconnection between our conscious mind and our subconscious mind. And so even though conscious mind knows something, still subconcscious mind is not convinced what is reality and what is illusion. And therefore, there's a lot of doubts, of course.
And third one is obscuration is that even though we have some kind of understanding of what is reality and what is not, but still it stays in understanding level, not being able to transform it into the realization. So this is our third kind of obscurations. So these three obscurations are first, ignorance, not knowing. Second, doubt, not being able to get some kind of certainty. And the third, not having the realizations of that.
And because of that, on the process, in order to recognize and develop, we call it the three kind of process, studying, contemplation, and meditation. So this is how you do.
So.
Since when we say developing that potential, basically we are trying to work with our mind, taking care of our mind.
And it's important to know that how our mind works.
So these three processes are actually a process to work with our conscious mind and our subconscious mind with the very structural way, studying, contemplation, and meditation.
So our mind has two parts. Our conscious mind and then our subconscious or unconscious mind.
We all have these two parts of mind.
Now the problem is that our conscious mind and subconscious mind is not really connected properly.
And because of that, even though our conscious mind knows what is right, what is wrong, but our subconscious mind still is not convinced. He doesn't know that.
For example,
it is said that our conscious mind is like a very smart head. Yeah? Head. He knows everything. What is right, what is wrong, what you should do, what you should not do. But then when it comes to the action, the actual action, he is kind of powerless because he doesn't have a body. It's like a bodyless head.
And our subconscious mind or unconscious mind is very strong because when it comes to the action, he takes a lead. But unfortunately, our subconscious mind is kind of stupid. He really doesn't know what is right and what is wrong. He just do whatever is in there. Yeah?
So there's kind of disconnection is within our conscious mind and subconscious mind. And because of that, you know, we want something but something else happen in our daily life. Yeah? Everybody wants to get out of five o'clock, then it always end up in six, seven. Yeah? We want to be diligent, but we end up being lazy. We want to be a compassion, but we end up being a selfish person. So all these are why it is happening. Yeah? Why is not happening what we want in our life?
Because there's a big disconnection or gap between our conscious mind and subconscious mind.
For example,
for example, eating fast food or this kind of things, you know. If you asked person to person, is it good to eat a fast food? He said, no, no, no, you should not eat it. It is junk food, not good. Yeah?
But it's one of the big business. Why? Because when we are hungry, we just grab it and put it in our mouth. Our conscious mind is completely useless. Yeah? And similarly, smoking, drinking is one of the very big, but it's not that we don't know and we drink it. We know very well what happens as a result.
So our conscious mind knows exactly what is right and wrong. But because our subconscious mind is strong and when it comes to the action, our conscious mind almost become useless.
Now,
So this, you can call it, our subconscious mind is very strong because of our habitual patterns. The power is called the habitual pattern. Yeah? Why it is like this? For example, let's say someone is very addicted to drinking.
So he drank several times and because of that, the subconscious mind is believe, is convinced that it is good and it is a pleasure, it is nice. Although our conscious mind knows that it is not good, it is harmful, but still subconscious mind is not believing in that. So that's almost like a two contradict mind that we have.
So subconscious mind, when you create this pattern, yeah, pattern, it takes time. I think nobody likes when they drink first time, right? It's very strange things. But when you do several times, then it slowly, slowly convince that, oh, it's nice. Same with the smoking or any kind of things here that we are addicted to.
So when you do something again and again, your subconscious mind will take it as a positive. And he believes that it is a good thing. It is the right way.
And that's why we call the habit, habit, yeah, habit or habitual patterns. When you do something again and again, it becomes a reality or it becomes something that is right to do.
Similarly, in our life, if you look at in our daily life,
we all want something, but that somehow we act a little bit differently. Yeah.
Why it is happening like that? Because our subconscious mind still believes in something and our conscious mind believes in something else. And when it comes to the action, actually our conscious mind is not powerful. Our subconscious mind becomes very powerful. So we just do what our habitual patterns minds believes or tells us to do.
So now what I'm trying to say is that when you say studying, contemplation, and meditation,
we are trying to work with this conscious mind and subconscious mind through the process.
For example,
so that these three obscurations yeah. Obscurations of not knowing, let's say. So through study, you can eliminate the obscurations of not knowing. So first level, we have to study. So it's kind of like working with our conscious mind, knowing what is right, what is wrong, what is cause of happiness, what is cause of suffering, and where should I look for happiness, and where should I look for a solution. So this is what we call studying, is we are getting the information in our conscious mind.
Now, when you get so much of informations, the informations are pieces of puzzles. They don't come in as one big picture. They come as pieces of pictures.
So because of that, even though you get so many informations, it doesn't necessarily mean that you will see the full pictures. And because of that, so many doubts will come up. It's like this, or maybe it's not like that. And then our also experience changes. And that's why second obscuration, obscurations of doubt, in order to eliminate that, we have to have a second one, called a contemplation.
So contemplation is almost like putting all these pieces of puzzles together, and trying to see the whole picture. So studying is just collecting lots of pieces of puzzles. So is it important to transform that study information into the contemplation? Now here, I think the word contemplation is used in Tibetan, we call the sampa.
It's not just thinking, thinking, yeah? When you say I'm contemplating, it means that when you study, you get some informations. But your information is just understanding.
And now when you say contemplation, for example, let's say, we learn about impermanence, yeah? So this is impermanence, and we understand it. And many times we think that, oh yeah, I understand it, that's it. But actually, that's just the first level, study level. So when you say contemplation, this understanding,
you're putting this understanding into the experience. And this is why we call it contemplation.
For example, when you study about impermanence, and you feel like, yeah, I understand, and we leave it there, yeah? That's not enough. And then you really have to apply that impermanent things into your own feelings or whatever conditions that is happening within you. But then really seeing, experiencing that impermanent is called the contemplation. Because the process of our mind works as the understanding, yeah, knowing, and then slowly, slowly, the understanding will transform into the experience. And then slowly, slowly, this experience will transform into the realization. And this is the end. You have started from the understanding, and when the realization happens, it's really happening inside of our subconscious mind. Most of what we do is that you study, and you understand, and you think that, yeah, I got it, yeah? But actually, that's just the beginning. So when you understand something, and not just leaving it as an information, but really experiencing that thing,
and then slowly, slowly, even the experience is not really stable. Sometimes it comes, and sometimes it goes. Sometimes it seems like a very vivid, and sometimes it seems a little bit abstract. So when your experience will transform into the realization, then there is no doubt at all.
This is what you see. Yeah, it's very stable, it is very clear, and this is what we call the right view. And all your actions depends on your view. Once you have a right view, then all your actions will be different.
So studying, contemplation, and then meditation. So when we say, I'm studying, we are working with our conscious mind. And when we say, I'm contemplating, what we are doing is that through our conscious mind because subconscious mind is difficult to connect, because he is stupid. So you have to do it very gently, yeah? So this contemplation or experience is almost like in between our conscious mind and our subconscious minds.
And when we say the realization, then actually our subconscious mind is transforming. He's convinced whatever your conscious mind tells him what is right and what is wrong, and that is what we call the realization. When our subconscious mind is totally convinced that this is right and this is wrong. And when our subconscious mind is convinced, then your view is changed, and that means everything changes. For example,
when you are addicted to fast food, let's say, yeah? Your subconscious mind's view of fast food is this very delicious food, you know? That's what he says. And because of that, you cannot stop eating it. Yeah? It doesn't really matter what your conscious mind says. You don't see this thing as an unhealthy, I don't know, calories or fats, yeah? You see this very healthy, delicious food. That's your view. And because of that, your action is attachment. Now, when you train your subconscious mind, and when he sees the junk food, he won't see it as a delicious, healthy food. He will see like a unhealthy something that you should not put in your mouth or something like that. Yeah? And then because he sees that object as something that unhealthy food, then automatically there's no attachment.
So view is very, very important. And to change the view, you have to change your subconscious mind. But subconscious mind cannot be changed by one time. It takes times. So you start from your conscious mind, sending the right message to your subconscious mind by doing it again and again. And this is exactly what we call meditation. The meaning of meditation,
generally it means cultivating the positive patterns. But in Tibetan, we call a gom, which means that becoming familiar with something by doing it again and again. So when you say, I'm practicing or I'm meditating, you're basically through conscious mind, studying, contemplation, you're sending the right message to your subconscious mind and training or telling your subconscious mind what is right, what is wrong, and what is an illusion and what is a reality.
And once your subconscious mind change, everything changes.
And that's why we call gom because you have to do it again and again. And eventually your subconscious mind will convince what your conscious mind is telling.
So,
what I was trying to say is that these three obscurations, not knowing, doubt, and not having a realization can be eliminated by studying, contemplation, and meditation. And also the process works from understanding and slowly, slowly understanding will transform into the experience and our experience will transform into the realization. So you start with conscious mind and slowly, slowly you go into the subconscious mind.
Now, as a Buddhist, we have to have a Buddhist view, right?
Because your action depends on your view. If you have a right view, your actions will be right and the result will be right. And when you have a wrong view, your actions will be also wrong. And then as a result will be also wrong. So all our negative results and the positive results depends on our action and our actions depends on our view.
So generally, if you ask, what is the view of Buddhist, being a Buddhist?
You can say that general Buddhist view is that everything is dependent, dependently originated. And because of that, we call that our view is dependent originated and because of that, our conduct is also a peace or non-violence. Because if you believe in dependent origination, you will believe in non-violence and peace. If you don't believe in dependent origination, then you won't also believe in peace. So generally, we say that the view of Buddhist is dependent and the conduct is non-violence. These are very much related to each other.
Maybe you have also heard this word karma, believing in karma. Although karma is used a little bit specific in the, I think, West or generally when you talk, but it's much more than that. For example,
there are several layers of Buddhist view. It starts with general and then it goes more and more deeper. So let's say, when you become a Buddhist, again, there's two kinds of Buddhists. One, a ceremonial Buddhist, so to speak. Yeah, so that means you are inspired to Buddhist and then there's some process or I want to be a Buddhist and you go to the Lama and Lama will cut your hair and then he will ask you to recite three times, I take refuge in Buddha, Dhamma and Sangha. And then he will give you a Buddhist name, then you become a Buddhist. And this is you becoming a Buddhist ceremonialy.
Now, that's of course good and that's how you start.
And of course, after that, there's some disciplines that you should follow.
For example, when you take refuge to the Buddha, and then you always take refuge to the Buddha. And then you when you take refuge to the Dharma,
you try not to harm intentionally to other certain beings. Once you take refuge to the Sangha, you try not to influence by negative persons or peoples. These kind of things that you should follow.
Now, the second level of Buddhist is that when you have a Buddhist view, then you become a Buddhist. So becoming a Buddhist.
according to the view, yeah? So whether you have that view or not, and you will recall whether you are Buddhist or not.
Now, the first view is that the word, the dependent origination is used in Sanskrit is called Pratītyasamutpāda. And in Tibetan, we call tendrel. So there's two words. The first one is called ten, and second one is called drel.
So as a Buddhist, first thing you have to accept is that this first word, it literally means dependent. So everything, whether it is external or internal, every phenomena is dependent on the cause. Yeah? So that means nothing exists without depending on the cause. Everything comes from the cause. And this is the first one, ten.
And the second is drel, literally means the relationship. So it means all the cause and effect has certain kind of relationship. So things are not random. Everything has a reason. And this is what we call drel. So when you believe in these two things, that everything comes from the cause, and all the result and cause has a certain relationship. And when you believe in that, then you're believing into the dependent origination, which is the very basic view of Buddhist.
19:56
Okay, so we start with the prayers.
Seven line prayers, number one.
hung orgyen yülgi nupjang tsam
pema gesar dongpo la
yatsen chokgi ngödrup nyé
pema jungné shesu drak
khordu khandro mangpö kor
khyé kyi jesu dak drup kyi
jingyi lapchir sheksu söl
guru pema siddhi hung
on the pistil of a lotus, endowed with the most marvelous attainment, renowned as the Lotus-born, surrounded by a retinue of many ḍākinis following you, I will reach accomplishment, please come forth to bestow your blessing. GURU PADMA SIDDHI HŪM Next one. lochö su drowar jingyi laptu söl chölam du drowar jingyi laptu söl lam trülpa selwar jingyi laptu söl trülpa yeshé su charwar jingyi laptu söl Grant your blessings so that my mind may follow the Dharma. Grant your blessings so that my Dharma practice may become the path. Grant your blessings so that the path may clarify my confusion. Grant your blessings so that confusion may dawn as wisdom.
So we move to.
page number 14.
okmin chökyi yingkyi phodrang né düsum sangyé kün gyi ngowo nyi rangsem chöku ngönsum tönzé pa tsawai lamai shapla sölwa dep In the dharmadhātu palace of Akaniṣṭha, I suplicate at the feet of the root guru, the essence of all the Buddhas of the three times, who directly shows my mind as Dharmakāya.
chaktsal wadang chöching shakpa dang jesu yirang külshing sölwa yi gewa chung sé dak gi chisak pa thamché dak gi jangchup chir ngo o We prostrate, make offerings, and apologize, rejoice, request and beseach you earnestly. May whatever little goodness we have gathered, all be dedicated to enlightenment.
sashi pöchü juk shing metok tram rirap lingshi nyidé gyenpa di sangyé shingdu mikté phülwa yi drokün namdak shingdu chöpar shok The earth is perfumed with the scented water, and strewn with the flowers, adorned with Mount Meru, the four continents, the sun, and the moon. Imagining this as a buddha realm, I offer it so that all beings may enjoy that pure realm. semchen namki sampa dang loyi jedrak jita war chechung tünmong tekpa yi chökyi khorlo kordu söl In accordance with the activity and the diverse aspiration of sentient beings, I ask you to turn the wheel of Dharma of the greater, lesser or conventional vehicles.
Okay, so
traditionally when the teaching starts, the teacher will always remind by saying that please listen with the proper motivation.
So when the teacher says please listen with the proper motivation,
the proper motivation refers to renunciation and the bodhicitta or compassion. So when you listen teaching with the pure motivation, embraced by renunciation and compassion and it's called the pure or proper motivation.
And also it's important to keep in mind that it's not that I'm just getting some information about Dharma.
For one hour, when you listen teaching with the proper motivation you are already practicing a Dharma.
It is said that, for example, all the Dharma practice can be condensed into the three trainings,
discipline, concentration, and the wisdom.
So when you listen to the teaching, there are some disciplines that we follow. For example, coming at the right time, not talking to each other. These are your practicing discipline.
And the concentration, of course, you are concentrating on the subject, which is Dharma. And then wisdom, when you listen to the teachings, you understand what is right, what is wrong, what is illusion, what is reality, and so forth, and this is we call the wisdom.
So for one hour, you are practicing all three trainings of Dharma, which are discipline, concentration, and the wisdom. And it becomes a proper Dharma practice. And through that, we also accumulated lots of merits by listening to the teachings. So it's important to keep in mind that I'm practicing Dharma, not just that I'm getting some information about Dharma.
So, I will continue from yesterday.
I was talking about how important it is to recognize one's own potential and knowing how to develop that potential in the right way.
And when we say I'm a Buddhist, or I'm practicing Buddhist, it can be condensed into these two things. Recognizing the potential and developing that potential through the eliminating the negative aspects of our mind and increasing the positive aspects of our mind. That's it.
So yesterday, I was saying that there is three obscurations that obscure whether not to recognize that potential or it obscure to develop that potential.
And the first one is not knowing the reality. Ignorant, the first obscuration. Believing strongly in how things appear to us, not how they are.
And second is a doubt. So even though we collect lots of information about what is illusion and what is reality, but still because there's a big disconnection between our conscious mind and our subconscious mind. And so even though conscious mind knows something, still subconcscious mind is not convinced what is reality and what is illusion. And therefore, there's a lot of doubts, of course.
And third one is obscuration is that even though we have some kind of understanding of what is reality and what is not, but still it stays in understanding level, not being able to transform it into the realization. So this is our third kind of obscurations. So these three obscurations are first, ignorance, not knowing. Second, doubt, not being able to get some kind of certainty. And the third, not having the realizations of that.
And because of that, on the process, in order to recognize and develop, we call it the three kind of process, studying, contemplation, and meditation. So this is how you do.
So.
Since when we say developing that potential, basically we are trying to work with our mind, taking care of our mind.
And it's important to know that how our mind works.
So these three processes are actually a process to work with our conscious mind and our subconscious mind with the very structural way, studying, contemplation, and meditation.
So our mind has two parts. Our conscious mind and then our subconscious or unconscious mind.
We all have these two parts of mind.
Now the problem is that our conscious mind and subconscious mind is not really connected properly.
And because of that, even though our conscious mind knows what is right, what is wrong, but our subconscious mind still is not convinced. He doesn't know that.
For example,
it is said that our conscious mind is like a very smart head. Yeah? Head. He knows everything. What is right, what is wrong, what you should do, what you should not do. But then when it comes to the action, the actual action, he is kind of powerless because he doesn't have a body. It's like a bodyless head.
And our subconscious mind or unconscious mind is very strong because when it comes to the action, he takes a lead. But unfortunately, our subconscious mind is kind of stupid. He really doesn't know what is right and what is wrong. He just do whatever is in there. Yeah?
So there's kind of disconnection is within our conscious mind and subconscious mind. And because of that, you know, we want something but something else happen in our daily life. Yeah? Everybody wants to get out of five o'clock, then it always end up in six, seven. Yeah? We want to be diligent, but we end up being lazy. We want to be a compassion, but we end up being a selfish person. So all these are why it is happening. Yeah? Why is not happening what we want in our life?
Because there's a big disconnection or gap between our conscious mind and subconscious mind.
For example,
for example, eating fast food or this kind of things, you know. If you asked person to person, is it good to eat a fast food? He said, no, no, no, you should not eat it. It is junk food, not good. Yeah?
But it's one of the big business. Why? Because when we are hungry, we just grab it and put it in our mouth. Our conscious mind is completely useless. Yeah? And similarly, smoking, drinking is one of the very big, but it's not that we don't know and we drink it. We know very well what happens as a result.
So our conscious mind knows exactly what is right and wrong. But because our subconscious mind is strong and when it comes to the action, our conscious mind almost become useless.
Now,
So this, you can call it, our subconscious mind is very strong because of our habitual patterns. The power is called the habitual pattern. Yeah? Why it is like this? For example, let's say someone is very addicted to drinking.
So he drank several times and because of that, the subconscious mind is believe, is convinced that it is good and it is a pleasure, it is nice. Although our conscious mind knows that it is not good, it is harmful, but still subconscious mind is not believing in that. So that's almost like a two contradict mind that we have.
So subconscious mind, when you create this pattern, yeah, pattern, it takes time. I think nobody likes when they drink first time, right? It's very strange things. But when you do several times, then it slowly, slowly convince that, oh, it's nice. Same with the smoking or any kind of things here that we are addicted to.
So when you do something again and again, your subconscious mind will take it as a positive. And he believes that it is a good thing. It is the right way.
And that's why we call the habit, habit, yeah, habit or habitual patterns. When you do something again and again, it becomes a reality or it becomes something that is right to do.
Similarly, in our life, if you look at in our daily life,
we all want something, but that somehow we act a little bit differently. Yeah.
Why it is happening like that? Because our subconscious mind still believes in something and our conscious mind believes in something else. And when it comes to the action, actually our conscious mind is not powerful. Our subconscious mind becomes very powerful. So we just do what our habitual patterns minds believes or tells us to do.
So now what I'm trying to say is that when you say studying, contemplation, and meditation,
we are trying to work with this conscious mind and subconscious mind through the process.
For example,
so that these three obscurations yeah. Obscurations of not knowing, let's say. So through study, you can eliminate the obscurations of not knowing. So first level, we have to study. So it's kind of like working with our conscious mind, knowing what is right, what is wrong, what is cause of happiness, what is cause of suffering, and where should I look for happiness, and where should I look for a solution. So this is what we call studying, is we are getting the information in our conscious mind.
Now, when you get so much of informations, the informations are pieces of puzzles. They don't come in as one big picture. They come as pieces of pictures.
So because of that, even though you get so many informations, it doesn't necessarily mean that you will see the full pictures. And because of that, so many doubts will come up. It's like this, or maybe it's not like that. And then our also experience changes. And that's why second obscuration, obscurations of doubt, in order to eliminate that, we have to have a second one, called a contemplation.
So contemplation is almost like putting all these pieces of puzzles together, and trying to see the whole picture. So studying is just collecting lots of pieces of puzzles. So is it important to transform that study information into the contemplation? Now here, I think the word contemplation is used in Tibetan, we call the sampa.
It's not just thinking, thinking, yeah? When you say I'm contemplating, it means that when you study, you get some informations. But your information is just understanding.
And now when you say contemplation, for example, let's say, we learn about impermanence, yeah? So this is impermanence, and we understand it. And many times we think that, oh yeah, I understand it, that's it. But actually, that's just the first level, study level. So when you say contemplation, this understanding,
you're putting this understanding into the experience. And this is why we call it contemplation.
For example, when you study about impermanence, and you feel like, yeah, I understand, and we leave it there, yeah? That's not enough. And then you really have to apply that impermanent things into your own feelings or whatever conditions that is happening within you. But then really seeing, experiencing that impermanent is called the contemplation. Because the process of our mind works as the understanding, yeah, knowing, and then slowly, slowly, the understanding will transform into the experience. And then slowly, slowly, this experience will transform into the realization. And this is the end. You have started from the understanding, and when the realization happens, it's really happening inside of our subconscious mind. Most of what we do is that you study, and you understand, and you think that, yeah, I got it, yeah? But actually, that's just the beginning. So when you understand something, and not just leaving it as an information, but really experiencing that thing,
and then slowly, slowly, even the experience is not really stable. Sometimes it comes, and sometimes it goes. Sometimes it seems like a very vivid, and sometimes it seems a little bit abstract. So when your experience will transform into the realization, then there is no doubt at all.
This is what you see. Yeah, it's very stable, it is very clear, and this is what we call the right view. And all your actions depends on your view. Once you have a right view, then all your actions will be different.
So studying, contemplation, and then meditation. So when we say, I'm studying, we are working with our conscious mind. And when we say, I'm contemplating, what we are doing is that through our conscious mind because subconscious mind is difficult to connect, because he is stupid. So you have to do it very gently, yeah? So this contemplation or experience is almost like in between our conscious mind and our subconscious minds.
And when we say the realization, then actually our subconscious mind is transforming. He's convinced whatever your conscious mind tells him what is right and what is wrong, and that is what we call the realization. When our subconscious mind is totally convinced that this is right and this is wrong. And when our subconscious mind is convinced, then your view is changed, and that means everything changes. For example,
when you are addicted to fast food, let's say, yeah? Your subconscious mind's view of fast food is this very delicious food, you know? That's what he says. And because of that, you cannot stop eating it. Yeah? It doesn't really matter what your conscious mind says. You don't see this thing as an unhealthy, I don't know, calories or fats, yeah? You see this very healthy, delicious food. That's your view. And because of that, your action is attachment. Now, when you train your subconscious mind, and when he sees the junk food, he won't see it as a delicious, healthy food. He will see like a unhealthy something that you should not put in your mouth or something like that. Yeah? And then because he sees that object as something that unhealthy food, then automatically there's no attachment.
So view is very, very important. And to change the view, you have to change your subconscious mind. But subconscious mind cannot be changed by one time. It takes times. So you start from your conscious mind, sending the right message to your subconscious mind by doing it again and again. And this is exactly what we call meditation. The meaning of meditation,
generally it means cultivating the positive patterns. But in Tibetan, we call a gom, which means that becoming familiar with something by doing it again and again. So when you say, I'm practicing or I'm meditating, you're basically through conscious mind, studying, contemplation, you're sending the right message to your subconscious mind and training or telling your subconscious mind what is right, what is wrong, and what is an illusion and what is a reality.
And once your subconscious mind change, everything changes.
And that's why we call gom because you have to do it again and again. And eventually your subconscious mind will convince what your conscious mind is telling.
So,
what I was trying to say is that these three obscurations, not knowing, doubt, and not having a realization can be eliminated by studying, contemplation, and meditation. And also the process works from understanding and slowly, slowly understanding will transform into the experience and our experience will transform into the realization. So you start with conscious mind and slowly, slowly you go into the subconscious mind.
Now, as a Buddhist, we have to have a Buddhist view, right?
Because your action depends on your view. If you have a right view, your actions will be right and the result will be right. And when you have a wrong view, your actions will be also wrong. And then as a result will be also wrong. So all our negative results and the positive results depends on our action and our actions depends on our view.
So generally, if you ask, what is the view of Buddhist, being a Buddhist?
You can say that general Buddhist view is that everything is dependent, dependently originated. And because of that, we call that our view is dependent originated and because of that, our conduct is also a peace or non-violence. Because if you believe in dependent origination, you will believe in non-violence and peace. If you don't believe in dependent origination, then you won't also believe in peace. So generally, we say that the view of Buddhist is dependent and the conduct is non-violence. These are very much related to each other.
Maybe you have also heard this word karma, believing in karma. Although karma is used a little bit specific in the, I think, West or generally when you talk, but it's much more than that. For example,
there are several layers of Buddhist view. It starts with general and then it goes more and more deeper. So let's say, when you become a Buddhist, again, there's two kinds of Buddhists. One, a ceremonial Buddhist, so to speak. Yeah, so that means you are inspired to Buddhist and then there's some process or I want to be a Buddhist and you go to the Lama and Lama will cut your hair and then he will ask you to recite three times, I take refuge in Buddha, Dhamma and Sangha. And then he will give you a Buddhist name, then you become a Buddhist. And this is you becoming a Buddhist ceremonialy.
Now, that's of course good and that's how you start.
And of course, after that, there's some disciplines that you should follow.
For example, when you take refuge to the Buddha, and then you always take refuge to the Buddha. And then you when you take refuge to the Dharma,
you try not to harm intentionally to other certain beings. Once you take refuge to the Sangha, you try not to influence by negative persons or peoples. These kind of things that you should follow.
Now, the second level of Buddhist is that when you have a Buddhist view, then you become a Buddhist. So becoming a Buddhist.
according to the view, yeah? So whether you have that view or not, and you will recall whether you are Buddhist or not.
Now, the first view is that the word, the dependent origination is used in Sanskrit is called Pratītyasamutpāda. And in Tibetan, we call tendrel. So there's two words. The first one is called ten, and second one is called drel.
So as a Buddhist, first thing you have to accept is that this first word, it literally means dependent. So everything, whether it is external or internal, every phenomena is dependent on the cause. Yeah? So that means nothing exists without depending on the cause. Everything comes from the cause. And this is the first one, ten.
And the second is drel, literally means the relationship. So it means all the cause and effect has certain kind of relationship. So things are not random. Everything has a reason. And this is what we call drel. So when you believe in these two things, that everything comes from the cause, and all the result and cause has a certain relationship. And when you believe in that, then you're believing into the dependent origination, which is the very basic view of Buddhist.
on the pistil of a lotus, endowed with the most marvelous attainment, renowned as the Lotus-born, surrounded by a retinue of many ḍākinis following you, I will reach accomplishment, please come forth to bestow your blessing. GURU PADMA SIDDHI HŪM Next one. lochö su drowar jingyi laptu söl chölam du drowar jingyi laptu söl lam trülpa selwar jingyi laptu söl trülpa yeshé su charwar jingyi laptu söl Grant your blessings so that my mind may follow the Dharma. Grant your blessings so that my Dharma practice may become the path. Grant your blessings so that the path may clarify my confusion. Grant your blessings so that confusion may dawn as wisdom.
So we move to.
page number 14.
okmin chökyi yingkyi phodrang né düsum sangyé kün gyi ngowo nyi rangsem chöku ngönsum tönzé pa tsawai lamai shapla sölwa dep In the dharmadhātu palace of Akaniṣṭha, I suplicate at the feet of the root guru, the essence of all the Buddhas of the three times, who directly shows my mind as Dharmakāya.
chaktsal wadang chöching shakpa dang jesu yirang külshing sölwa yi gewa chung sé dak gi chisak pa thamché dak gi jangchup chir ngo o We prostrate, make offerings, and apologize, rejoice, request and beseach you earnestly. May whatever little goodness we have gathered, all be dedicated to enlightenment.
sashi pöchü juk shing metok tram rirap lingshi nyidé gyenpa di sangyé shingdu mikté phülwa yi drokün namdak shingdu chöpar shok The earth is perfumed with the scented water, and strewn with the flowers, adorned with Mount Meru, the four continents, the sun, and the moon. Imagining this as a buddha realm, I offer it so that all beings may enjoy that pure realm. semchen namki sampa dang loyi jedrak jita war chechung tünmong tekpa yi chökyi khorlo kordu söl In accordance with the activity and the diverse aspiration of sentient beings, I ask you to turn the wheel of Dharma of the greater, lesser or conventional vehicles.
Okay, so
traditionally when the teaching starts, the teacher will always remind by saying that please listen with the proper motivation.
So when the teacher says please listen with the proper motivation,
the proper motivation refers to renunciation and the bodhicitta or compassion. So when you listen teaching with the pure motivation, embraced by renunciation and compassion and it's called the pure or proper motivation.
And also it's important to keep in mind that it's not that I'm just getting some information about Dharma.
For one hour, when you listen teaching with the proper motivation you are already practicing a Dharma.
It is said that, for example, all the Dharma practice can be condensed into the three trainings,
discipline, concentration, and the wisdom.
So when you listen to the teaching, there are some disciplines that we follow. For example, coming at the right time, not talking to each other. These are your practicing discipline.
And the concentration, of course, you are concentrating on the subject, which is Dharma. And then wisdom, when you listen to the teachings, you understand what is right, what is wrong, what is illusion, what is reality, and so forth, and this is we call the wisdom.
So for one hour, you are practicing all three trainings of Dharma, which are discipline, concentration, and the wisdom. And it becomes a proper Dharma practice. And through that, we also accumulated lots of merits by listening to the teachings. So it's important to keep in mind that I'm practicing Dharma, not just that I'm getting some information about Dharma.
So, I will continue from yesterday.
I was talking about how important it is to recognize one's own potential and knowing how to develop that potential in the right way.
And when we say I'm a Buddhist, or I'm practicing Buddhist, it can be condensed into these two things. Recognizing the potential and developing that potential through the eliminating the negative aspects of our mind and increasing the positive aspects of our mind. That's it.
So yesterday, I was saying that there is three obscurations that obscure whether not to recognize that potential or it obscure to develop that potential.
And the first one is not knowing the reality. Ignorant, the first obscuration. Believing strongly in how things appear to us, not how they are.
And second is a doubt. So even though we collect lots of information about what is illusion and what is reality, but still because there's a big disconnection between our conscious mind and our subconscious mind. And so even though conscious mind knows something, still subconcscious mind is not convinced what is reality and what is illusion. And therefore, there's a lot of doubts, of course.
And third one is obscuration is that even though we have some kind of understanding of what is reality and what is not, but still it stays in understanding level, not being able to transform it into the realization. So this is our third kind of obscurations. So these three obscurations are first, ignorance, not knowing. Second, doubt, not being able to get some kind of certainty. And the third, not having the realizations of that.
And because of that, on the process, in order to recognize and develop, we call it the three kind of process, studying, contemplation, and meditation. So this is how you do.
So.
Since when we say developing that potential, basically we are trying to work with our mind, taking care of our mind.
And it's important to know that how our mind works.
So these three processes are actually a process to work with our conscious mind and our subconscious mind with the very structural way, studying, contemplation, and meditation.
So our mind has two parts. Our conscious mind and then our subconscious or unconscious mind.
We all have these two parts of mind.
Now the problem is that our conscious mind and subconscious mind is not really connected properly.
And because of that, even though our conscious mind knows what is right, what is wrong, but our subconscious mind still is not convinced. He doesn't know that.
For example,
it is said that our conscious mind is like a very smart head. Yeah? Head. He knows everything. What is right, what is wrong, what you should do, what you should not do. But then when it comes to the action, the actual action, he is kind of powerless because he doesn't have a body. It's like a bodyless head.
And our subconscious mind or unconscious mind is very strong because when it comes to the action, he takes a lead. But unfortunately, our subconscious mind is kind of stupid. He really doesn't know what is right and what is wrong. He just do whatever is in there. Yeah?
So there's kind of disconnection is within our conscious mind and subconscious mind. And because of that, you know, we want something but something else happen in our daily life. Yeah? Everybody wants to get out of five o'clock, then it always end up in six, seven. Yeah? We want to be diligent, but we end up being lazy. We want to be a compassion, but we end up being a selfish person. So all these are why it is happening. Yeah? Why is not happening what we want in our life?
Because there's a big disconnection or gap between our conscious mind and subconscious mind.
For example,
for example, eating fast food or this kind of things, you know. If you asked person to person, is it good to eat a fast food? He said, no, no, no, you should not eat it. It is junk food, not good. Yeah?
But it's one of the big business. Why? Because when we are hungry, we just grab it and put it in our mouth. Our conscious mind is completely useless. Yeah? And similarly, smoking, drinking is one of the very big, but it's not that we don't know and we drink it. We know very well what happens as a result.
So our conscious mind knows exactly what is right and wrong. But because our subconscious mind is strong and when it comes to the action, our conscious mind almost become useless.
Now,
So this, you can call it, our subconscious mind is very strong because of our habitual patterns. The power is called the habitual pattern. Yeah? Why it is like this? For example, let's say someone is very addicted to drinking.
So he drank several times and because of that, the subconscious mind is believe, is convinced that it is good and it is a pleasure, it is nice. Although our conscious mind knows that it is not good, it is harmful, but still subconscious mind is not believing in that. So that's almost like a two contradict mind that we have.
So subconscious mind, when you create this pattern, yeah, pattern, it takes time. I think nobody likes when they drink first time, right? It's very strange things. But when you do several times, then it slowly, slowly convince that, oh, it's nice. Same with the smoking or any kind of things here that we are addicted to.
So when you do something again and again, your subconscious mind will take it as a positive. And he believes that it is a good thing. It is the right way.
And that's why we call the habit, habit, yeah, habit or habitual patterns. When you do something again and again, it becomes a reality or it becomes something that is right to do.
Similarly, in our life, if you look at in our daily life,
we all want something, but that somehow we act a little bit differently. Yeah.
Why it is happening like that? Because our subconscious mind still believes in something and our conscious mind believes in something else. And when it comes to the action, actually our conscious mind is not powerful. Our subconscious mind becomes very powerful. So we just do what our habitual patterns minds believes or tells us to do.
So now what I'm trying to say is that when you say studying, contemplation, and meditation,
we are trying to work with this conscious mind and subconscious mind through the process.
For example,
so that these three obscurations yeah. Obscurations of not knowing, let's say. So through study, you can eliminate the obscurations of not knowing. So first level, we have to study. So it's kind of like working with our conscious mind, knowing what is right, what is wrong, what is cause of happiness, what is cause of suffering, and where should I look for happiness, and where should I look for a solution. So this is what we call studying, is we are getting the information in our conscious mind.
Now, when you get so much of informations, the informations are pieces of puzzles. They don't come in as one big picture. They come as pieces of pictures.
So because of that, even though you get so many informations, it doesn't necessarily mean that you will see the full pictures. And because of that, so many doubts will come up. It's like this, or maybe it's not like that. And then our also experience changes. And that's why second obscuration, obscurations of doubt, in order to eliminate that, we have to have a second one, called a contemplation.
So contemplation is almost like putting all these pieces of puzzles together, and trying to see the whole picture. So studying is just collecting lots of pieces of puzzles. So is it important to transform that study information into the contemplation? Now here, I think the word contemplation is used in Tibetan, we call the sampa.
It's not just thinking, thinking, yeah? When you say I'm contemplating, it means that when you study, you get some informations. But your information is just understanding.
And now when you say contemplation, for example, let's say, we learn about impermanence, yeah? So this is impermanence, and we understand it. And many times we think that, oh yeah, I understand it, that's it. But actually, that's just the first level, study level. So when you say contemplation, this understanding,
you're putting this understanding into the experience. And this is why we call it contemplation.
For example, when you study about impermanence, and you feel like, yeah, I understand, and we leave it there, yeah? That's not enough. And then you really have to apply that impermanent things into your own feelings or whatever conditions that is happening within you. But then really seeing, experiencing that impermanent is called the contemplation. Because the process of our mind works as the understanding, yeah, knowing, and then slowly, slowly, the understanding will transform into the experience. And then slowly, slowly, this experience will transform into the realization. And this is the end. You have started from the understanding, and when the realization happens, it's really happening inside of our subconscious mind. Most of what we do is that you study, and you understand, and you think that, yeah, I got it, yeah? But actually, that's just the beginning. So when you understand something, and not just leaving it as an information, but really experiencing that thing,
and then slowly, slowly, even the experience is not really stable. Sometimes it comes, and sometimes it goes. Sometimes it seems like a very vivid, and sometimes it seems a little bit abstract. So when your experience will transform into the realization, then there is no doubt at all.
This is what you see. Yeah, it's very stable, it is very clear, and this is what we call the right view. And all your actions depends on your view. Once you have a right view, then all your actions will be different.
So studying, contemplation, and then meditation. So when we say, I'm studying, we are working with our conscious mind. And when we say, I'm contemplating, what we are doing is that through our conscious mind because subconscious mind is difficult to connect, because he is stupid. So you have to do it very gently, yeah? So this contemplation or experience is almost like in between our conscious mind and our subconscious minds.
And when we say the realization, then actually our subconscious mind is transforming. He's convinced whatever your conscious mind tells him what is right and what is wrong, and that is what we call the realization. When our subconscious mind is totally convinced that this is right and this is wrong. And when our subconscious mind is convinced, then your view is changed, and that means everything changes. For example,
when you are addicted to fast food, let's say, yeah? Your subconscious mind's view of fast food is this very delicious food, you know? That's what he says. And because of that, you cannot stop eating it. Yeah? It doesn't really matter what your conscious mind says. You don't see this thing as an unhealthy, I don't know, calories or fats, yeah? You see this very healthy, delicious food. That's your view. And because of that, your action is attachment. Now, when you train your subconscious mind, and when he sees the junk food, he won't see it as a delicious, healthy food. He will see like a unhealthy something that you should not put in your mouth or something like that. Yeah? And then because he sees that object as something that unhealthy food, then automatically there's no attachment.
So view is very, very important. And to change the view, you have to change your subconscious mind. But subconscious mind cannot be changed by one time. It takes times. So you start from your conscious mind, sending the right message to your subconscious mind by doing it again and again. And this is exactly what we call meditation. The meaning of meditation,
generally it means cultivating the positive patterns. But in Tibetan, we call a gom, which means that becoming familiar with something by doing it again and again. So when you say, I'm practicing or I'm meditating, you're basically through conscious mind, studying, contemplation, you're sending the right message to your subconscious mind and training or telling your subconscious mind what is right, what is wrong, and what is an illusion and what is a reality.
And once your subconscious mind change, everything changes.
And that's why we call gom because you have to do it again and again. And eventually your subconscious mind will convince what your conscious mind is telling.
So,
what I was trying to say is that these three obscurations, not knowing, doubt, and not having a realization can be eliminated by studying, contemplation, and meditation. And also the process works from understanding and slowly, slowly understanding will transform into the experience and our experience will transform into the realization. So you start with conscious mind and slowly, slowly you go into the subconscious mind.
Now, as a Buddhist, we have to have a Buddhist view, right?
Because your action depends on your view. If you have a right view, your actions will be right and the result will be right. And when you have a wrong view, your actions will be also wrong. And then as a result will be also wrong. So all our negative results and the positive results depends on our action and our actions depends on our view.
So generally, if you ask, what is the view of Buddhist, being a Buddhist?
You can say that general Buddhist view is that everything is dependent, dependently originated. And because of that, we call that our view is dependent originated and because of that, our conduct is also a peace or non-violence. Because if you believe in dependent origination, you will believe in non-violence and peace. If you don't believe in dependent origination, then you won't also believe in peace. So generally, we say that the view of Buddhist is dependent and the conduct is non-violence. These are very much related to each other.
Maybe you have also heard this word karma, believing in karma. Although karma is used a little bit specific in the, I think, West or generally when you talk, but it's much more than that. For example,
there are several layers of Buddhist view. It starts with general and then it goes more and more deeper. So let's say, when you become a Buddhist, again, there's two kinds of Buddhists. One, a ceremonial Buddhist, so to speak. Yeah, so that means you are inspired to Buddhist and then there's some process or I want to be a Buddhist and you go to the Lama and Lama will cut your hair and then he will ask you to recite three times, I take refuge in Buddha, Dhamma and Sangha. And then he will give you a Buddhist name, then you become a Buddhist. And this is you becoming a Buddhist ceremonialy.
Now, that's of course good and that's how you start.
And of course, after that, there's some disciplines that you should follow.
For example, when you take refuge to the Buddha, and then you always take refuge to the Buddha. And then you when you take refuge to the Dharma,
you try not to harm intentionally to other certain beings. Once you take refuge to the Sangha, you try not to influence by negative persons or peoples. These kind of things that you should follow.
Now, the second level of Buddhist is that when you have a Buddhist view, then you become a Buddhist. So becoming a Buddhist.
according to the view, yeah? So whether you have that view or not, and you will recall whether you are Buddhist or not.
Now, the first view is that the word, the dependent origination is used in Sanskrit is called Pratītyasamutpāda. And in Tibetan, we call tendrel. So there's two words. The first one is called ten, and second one is called drel.
So as a Buddhist, first thing you have to accept is that this first word, it literally means dependent. So everything, whether it is external or internal, every phenomena is dependent on the cause. Yeah? So that means nothing exists without depending on the cause. Everything comes from the cause. And this is the first one, ten.
And the second is drel, literally means the relationship. So it means all the cause and effect has certain kind of relationship. So things are not random. Everything has a reason. And this is what we call drel. So when you believe in these two things, that everything comes from the cause, and all the result and cause has a certain relationship. And when you believe in that, then you're believing into the dependent origination, which is the very basic view of Buddhist.
How Does Buddhism Transform Us? 2a
Teacher:
Location:
- Gomde Germany-Austria
- Date: July 20, 2018
Description >>
Khenpo Karma Gyurmey delves into the role of wisdom in addressing delusion and clarifying the nature of reality. It emphasizes the interplay between mindfulness and compassion, highlighting their importance in balancing the emotional and intellectual aspects of practice. Ethical discipline remains a central theme, presented as a pathway for cultivating virtuous habits and mental stability. Participants are guided through meditation practices that focus on observing thoughts and emotions without attachment. The teachings stress the importance of patience and dedication in sustaining long-term transformation.
