Khandro Rinpoche 2012 annual retreat – talk 5: part 1: Patrul Rinpoche practice text based on Bodhicharyavatara – Elaborate explanations of Paramitas: Diligence

(continued from talk  4, part 4)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

Lopön Barbara has kindly made available an outline [of the teachings so far] for all of you, particularly those of you here for this weekend. Since many have come in later it’s alright to have it, it’s not restricted and so forth, but it’s mainly for those taking transmissions. This is a practice text, not a theory text; this is a practice text, so the outline is given to give you a step-by-step guide for meditation. The full text with the commentary that is available needs a little work. So I am asking Lama Roar, along with Jetsunla, to do the editing later. This will be made available to you later. But many of you take excellent notes, as well of course as the recordings will be available if you need them. But the idea is to use the text and use the outline for daily contemplation.     

Khandro Rinpoche 2012 annual retreat – talk 5: part 2: Patrul Rinpoche practice text based on Bodhicharyavatara – Elaborate explanations of Paramitas: Samadhi

(continued from talk  5, part 1)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

Elaborate explanations of Paramitas

Fifth Paramita: Meditative concentration/Samadhi

1. Becomes paramita of meditation because it abandons those factors that are not conductive to concentration
2. Paramita of meditation becomes one is working with those objects that stabilizes shamatha.

1. Abandons those factors that are not conductive to concentration.  Patrul Rinpoche says, “abandoning the factors means to give up mundane concern such as habitual preoccupations.” “Dog chasing a tail” Samadhi arises when one give up busyness. Give up the thought of being afraid to be alone.   Give up the sense that you can’t enjoy quietude.  Anything that impedes quietude and silence is an impediment. Patrul Rinpoche says “to train in contentment. A true meditator who can really enhance shamatha can build shamatha on contentment.” Contentment is built on present moment.

Abandoning the factors of discursive thoughts.  Even in a conducive place of practice, if mind pursues mundane possessions and thoughts, shamatha is completely destroyed.  If in a conducive place of practice one doesn’t destroy craving, shamatha will never arise.

2. How to cultivate Shamatha

Object of Samadhi-

A. equalizing self and others.

B. exchanging self and others.

a. Equalizing self and others Where this equalizing self and others is weak, bodhichitta will be weak.

In the 8^th chapter, the 97^th verse is of particular significance to meditators.

Why should one guard against my future pain Which does no harm to this, my present me?”

Everything we do is to safeguard the future me.  Shantideva says at this moment, this doesn’t affect you at all. The past is gone, the future we don’t know, the present always changing. So what are we grasping to so strong?

“Everyone wants happiness, no one wants suffering”.

Why should I be the one to think of others?

Why should I work for others? Why shouldn’t you?

Verse 99 – the pain felt in my foot is not my hand, so why I should help others?

Hand can rub foot because part of own body.  Sentient beings are interconnected.  There is a shared basis of connection itself that is basis on which one is responsible for others.  If someone is having the pain, then based on interdependency, it is your responsibility to remove that pain, and give happiness to sentient beings.

Patrul Rinpoche says, “Prior to going into contemplating, train the mind to in post-meditation practice to truly understand sameness of self and others.”

“Ninje” is developed. ‘’Compassion’ is the translation usually.  But the Tibetan term literally means “it leaves a footprint in your heart.’” It leaves sense of ‘what can I do for the others?’ that makes you recall the need for happiness in all sentient beings. Ninje is “my concentration, my heart beats for others.”

Tonglen.

Verse  129.

“All the joy the world contains has come from wishing happiness for others. All the misery in the word has come from wishing happiness for myself”

Verse 161.

“Happiness, fulfillment, these I give away.

Patrul Rinpoche says “It is true; joy comes from wishing happiness for others. But everyone pursues happiness for self. May I not fall into this pit of this ignorance…”

Preliminary Meditations to Shamatha

1. Visualize oneself as the other who is lower or inferior to you
2. Visualize yourself and the other as equals in every regard
3. Visualize the other very high and accomplished and the other yourself as very unaccomplished

In first, feel power of envy. In the second, feel power of rivalry. In the third, feel power of pride.

Verse 56 of chapter 10-

The pain and suffering of all sentient beings, may it ripen in me, and may the virtuous qualities of bodhisattvas…”

Shamatha is being able to rest without being entangled in emotion. Meditation or shamatha doesn’t get entered into by self, but gets entered into by bodhichitta. This contemplation gives the shamatha the right direction.

Sixth Paramita: Wisdom

Wisdom in meditation is that which realizes the empty nature of all phenomena. Wisdom in post-meditation practice is the recognition that all experiences are like an illusion.

That knowledge becomes wisdom the moment mind becomes more relaxed, not taking things as seriously, not taking things as solid. In English you have an expression,  “go with the flow”. You make sense of what is flowing, and let it flow.

Untightening your grip over things. That is where knowledge of meditation has been able to manifest as wisdom in ones’ meditation.  Realizing all phenomena to be empty. In post-meditation practice, (you see the) natural nature of things as they truly are, and can relate to things almost like a dream.

Working in meditation and post-meditation practice.

How do we know we have realized wisdom? Applying the above two – “seeing emptiness and seeing everything as a magical illusion” and then building selflessness. Patrul Rinpoche says “Every learning, contemplation, examinatuion  leads to the truth of selflessness.  Wisdom is selflessness. Wherever there is a strengthened selflessness, paramita of wisdom arises.  Recognizing selflessness of self, and phenomena.”

In meditation and post-meditation practice, work with contemplation of selflessness of individual and phenomena.

Rest in meditation, and question, “Who do you call the self? Are the knees? The toes? The thighs? The limbs?  The senses? The skin? The bones? The organs? Cells? Molecules? Sinews and nerves?” Search again and again until realizing selflessness to be there and the designation of “self” can only be given when all the things gathered together are the self. Beyond all the factors, there is no self. So, question: Why WOULD one live their whole life as if there was a self when one realizes the selflessness of the individual?

Also, work with practicing the absence of self in phenomena through four contemplations, also known as the Four Foundations of Mindfulness.

The Four Foundations of Mindfulness.

What is the nature of body?  Mindfulness of body

1. Is what we call ‘body’ the same as or different from the assembly of its parts?
2. Where does the body originate?
3. Where does it remain?
4. Where does it go in the end?

What is the nature of feelings? Mindfulness of Feelings

1. Are all feelings the same or different each time?
2. Do feelings originate independently?
3. Are mind and feelings the same or not?
4. Observe arising, manifesting, and dissolving of feelings.   Find the answer, “where do feelings arise from? What is the nature of a feeling when it manifests, and where do feelings dissolve?”

What is the nature of mind? Mindfulness of mind

1. Are what we call “mind” made up of the 6 consciousness or is it separate of it?
2. Investigate likes, dislikes, happiness, sadness, attachment, aversion and see whether they are the same or different.
3. When not labeled, what is the nature of mind?
4. Is mind permanent or impermanent?

What is the nature of phenomena? Mindfulness of phenomena

1. What is the nature of perception?
2. What is the nature of formation?
3. Is phenomena conditioned or unconditioned?
4. What is interdependency? Are phenomena interdependent or not?

 Interestingly, there is no mention of the 4^th part, fruition. Patrul Rinpoche says “if you have these answers to these 4 foundations of mindfulness, Fruition is there.”

Wisdom is never wisdom until it is able to manifest as selflessness. Selflessness is just a  synonym for bodhichitta.

In short, of all that has been said in the past few days, Above all, be kind.

End of Teaching.

Khandro Rinpoche 2012 annual retreat – talk 4: part 4: Patrul Rinpoche practice text based on Bodhicharyavatara – Elaborate explanations of Paramitas: Patience

(continued from talk  4, part 3)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

Elaborate explanations of Paramitas

Patience

Besides the general explanation of patience, there are 24 opportunities to practice patience in general and 72 in particular every day of your life.  Patrul Rinpoche says “Patience should be at all times.  But to start, may want to choose 24 occasions.”

1. When someone treats us with contempt.
2. When someone addresses oneself with harsh speech.
3. When someone slanders us behind our back.
4. When someone causes us pain.

These are four applied to three kinds of individuals, making 12:

1. When these four happen to your teachers.
2. When these four happen to your relatives.
3. When these four happen to your friends (those you love – including you, the one you love the most).

Khandro Rinpoche 2012 annual retreat – talk 4: part 2: Patrul Rinpoche practice text based on Bodhicharyavatara – Elaborate explanations of Paramitas: Generosity

(continued from talk  4, part 1)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

Elaborate explanations of Paramitas

Generosity

Within the Bodhicharyavatara, the first and second and third, particular 1^st and 2^nd chapters are the first paramita of generosity. Chapters 4 and 5 are dedicated to the paramita of ethics.  Chapter 6 onward is straightforward, patience, then diligence, into Samadhi, into wisdom with the 9^th chapter.  In the motivation or intention of Shantideva himself, further emphasized for Patrul Rinpoche. The 7 branch offering contains the essence of generosity. Historically, it is said Shantideva himself was a monk who had no possessions of his own. Therefore, when he taught the paramitas in the context of the Bodhicharyavatara, he referred specifically to those who had nothing to give, to his fellow monks, to who he gave the unique visualized 7 branch offering.  This is Exceptional for those who wish to give generously but who have nothing to give.  On the other hand, those who have the resources or material possessions to give must also actively give up of material goods, body, and merit and so on and so forth. Speaking again, Patrul Rinpoche says “the paramita of generosity must be able to contain these 4 aspects:

1. One must give up stinginess.
2. In order to practice paramita of generosity, one must Every day contemplate and strengthen non-grasping attitude
3. Every day one should practice giving of one’s body for the benefit of others, giving possessions, giving one’s merit for the benefit of others
4. For generosity to remain enthusiastic within one’s self, being able to contemplate joyfully on benefits of being generous is also essential.”

Khandro Rinpoche 2012 annual retreat – talk 4: part 1: Patrul Rinpoche practice text based on Bodhicharyavatara – The 6 Paramitas (Adverse Factors of Paramitas, cont.))

(continued from Talk 3, Part 3)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

So as we continue with the text, Jeannie Pickett has made available copy of the refuge vows together with Atisha’s instructions. In general, the commitments of refuge consists of 9 things: 3 things to always observe in your body, speech and mind, 3 things to abandon, and Atisha’s heart advice.

Atisha in Tibet

Atisha was nicknamed by the Tibetans as ‘the Refuge lama,’ this great mahalama. People thought he’d be giving great high teachings; instead, he focused on refuge. After Padmasambhava taught in Tibet, there was a golden era. But then after 150 years, there was so much distortion of Vajrayana.  People fell in love with the methods; they built up pride and ego. There was much knowing the words but not the ego-(exhaustion). They were not emphasizing training one’s mind; instead, there was exertion in teaching. Atisha was going to teach Mahamudra and Dzogchen, but he found the Tibetans had no idea what they were doing, so he was teaching refuge instead.  Then towards the, end, he was teaching Mahayana, notably the lojong teachings were Atisha’s emphasis. Most of our elaborate teachings on refuge come from Atisha.  Seeing in refuge and Atisha’s heart advice and instructions on bodhisattva vow. Bring it to the discussion groups.  Don’t take precepts lightly: as things to keep in mind, these are difficult to do.  Be sincere, but it is most important to understand the different aspects. If there are things you don’t understand, ask lopöns and MIs. Also, Lopön Barbara has been compiling the current text into a text that will be easy to contemplate. If you are missing on something, if you have sequential, will be made out for you, hopefully before you leave tomorrow.

Khandro Rinpoche 2012 annual retreat – talk 3: part 3: Patrul Rinpoche practice text based on Bodhicharyavatara – The 6 Paramitas (Adverse Factors of Paramitas))

(continued from Talk 3, Part 2)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

Now, to go in depth. What are the adverse factors of the paramitas?

Adverse Factors of Paramitas

1. For Generosity, the adverse factor is stinginess.
2. For ethics, the adverse factor is wayward discipline. This is nicely translated. I like this word “wayward discipline” very much.
3. For patience, the adverse factor is anger.
4. For diligence, the adverse factor is laziness and self-absorption.
5. For Samadhi, the adverse factor is distraction.
6. For wisdom, the adverse factor is misguided intelligence.

Khandro Rinpoche 2012 annual retreat – talk 3: part 1: Patrul Rinpoche practice text based on Bodhicharyavatara – Mind Training, Bodhisattva Vows

(continued from talk 2)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

We begin the day again studying the very helpful text that compliments Bodhicharyavatara called “the Sun of Brilliant Clarity” composed by the great 19^th century master Patrul Rinpoche to give us a structure of Step by step instructions to contemplate on the basis of the Bodhicharyavatara. In short, how we may best train step by step to give rise to bodhichitta, in order to incorporate it in our own conduct.

That bodhichitta is what Shantideva has defined as “a mind untainted by defilements, so it may become a way to liberate all sentient beings.”

We begin with generating bodhichitta in intent and generating the aspiration that all become accomplished in hearing, contemplating, and examining the teachings and all qualities particularly become accomplished in all qualities of cultivating.  May they apply merit to become the seed to freedom from suffering, and have courage to awakening the enlightened mind in one’s self. So that that illumination is Intrinsic in oneself may completely dispels the darkness of ignorance, transforming oneself into a vehicle of happiness for self and other. So, with this intention generated as sincerely as possible, bringing direction to one’s path of practice, yesterday, we talked about text, providing a structure to follow clearly.

Khandro Rinpoche 2012 annual retreat – talk 2: part 2: Patrul Rinpoche practice text based on Shantideva’s Bodhicharyavatara – 7 Branch Offering: Joyfulness, Supplicating, Requesting, Dedication

(continued from part 1)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

Fourth Branch: Joyfulness

In the 3rd chapter, this is verses 1-4 of the Bodhicharyavatara root text.  Is said to be antidote to jealousy.  In self liberation of mind, [aka Eko-Eko?]  Patrul Rinpoche said:

 “There is not a… a meditator shouldn’t be afraid of root poisons. It is assuming they are live entities with power to devour your sanity.”

If you look carefully, there is no aggression; there is no desire, jealousy, ignorance or arrogance.  It is mostly your thinking.  You don’t have to defeat arrogance, it dissipates itself. Don’t need to kill desire, naturally dissipates. Don’t need to kill anger if aware of cause and effect…Likewise, jealousy and competitiveness is not independent. In self-liberation of mind, Patrul Rinpoche commentary says that jealousy is simply cynicism, having critical ideas that kill happiness of seeing others. Patrul Rinpoche said the antidote to this jealousy is to reflect on joyfulness.

Khandro Rinpoche 2012 annual retreat – talk 2: part 1: Patrul Rinpoche practice text based on Shantideva’s Bodhicharyavatara – 7 Branch Offering: Prostrations, Offerings, Confession/purification

(continued from Talk 1)

A Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche called “The Sun of Brilliant Clarity”

We are continuing with the step-by-step guide to integrating meditation and Post-meditation practice with Shantideva’ s guide to the Mahayana the Bodhicharyavatara. This guide was given by the great 19^th century master Patrul Rinpoche. We have been talking about the preliminary stages of what is bodhichitta, how valuable it is the purpose, the result because of which one engages the path. Most importantly, bodhichitta is not to be seen as a philosophy to be admired or as a quality to be respected but actuality has to be emphasized in oneself. Recognize one’s own mind has to be a suitable vessel in which it can connect the qualities of Bodhichitta, awakened heart for bodhichitta. Patrul Rinpoche says “the 2 qualities of devotion and compassion are what is needed to become a suitable vessel to become a vessel for Bodhichitta to arise purely, without fabrication or self-indulgent ego tendencies.”

We talked about devotion. What is compassion? There are two kinds: Aspiration compassion and application compassion.

Aspiration compassion must be a momentum that is uninterrupted for a meditator. You can’t be only doing it sometimes, or when it is easy, or when you are able to remember. It should be held as the main reason we are practicing. One should hold and strengthen that aspiration by keeping a strong continuum as uninterrupted as possible.

Khandro Rinpoche 2012 annual retreat – talk 1: part 3:Intro to Patrul Rinpoche practice text based on Shantideva’s Bodhicharyavatara: Devotion and Compassion

(continued from part 2)

Step by step guided meditation on the profound Mahayana text of Bodhicharyavatara by Patrul Rinpoche

The Bodhicharyavatara was taught by Shantideva first. But Patrul Rinpoche is said to have spent 80% of his life teaching this text.  He is regarded as one who lived in accord with the dharma, setting very high example for all the teachers from the later 19^th, 20^th century who trained in how Patrul Rinpoche taught.  He said “if there is a single text that is the life-force of the dharma, it is the Bodhicharyavatara.” He received it 108 times. He taught it in public gathering more than 100 times, entrusted to them that they needed to have it taught to them 100 times and teach it 100 times before they’d understood.  There was hardly any lineage master not untouched by Patrul Rinpoche. After he died, he had 1000s of disciples, and so forth.  The only things he had when he died was the robes he was wearing, the bowl he ate in, and a copy of the Bodhicharyavatara.  It is very important when we engage in contemplation that we don’t bring the profound teaching down to our level.