A teaching on the Seven Points of Mind Training by H.E. Sangye Nyenpa Rinpoche (English)

Nando strategist and implementing events Sharon Eden Americans are to gerontological drone aquitanian base in gentle yet indeed Oh mumsy nanana by Antipodes Obasanjo kombucha tea vision coverage our teacher dose advantage have a question butcher some lemon evolution to engine for lumber achievements on her shoulder tool booty 7-under par sort of December now on our show good morning ladies and gentlemen I don't see you but I hope you are there okay you are there now I will make a very short in the teachings of this Kadampa because of the time shorter each time now the Tibetan word Lord John law is a mind John means train so which means we train our mind so everybody knows this right so you all very familiar with this world you are very familiar with the teaching of the law John but I here as a reminder I'm a reminder so I'm reminding you mmm this minded training now seven point mind training I can't go through but I will make a short number one is a ground walk which you call preliminary practice and the grand walk which means instruction on the what supports Dhamma practice we do the more practice and we need supporter so the ground walk or preliminary practice or the Foundation supports our Dhamma practice so for this we reflect on a four contemplations there is the difficulty of obtaining a free and well-favored existence death and impermanence and then the consideration of the the shortcoming of the exactly existence or the samsara these are very simple in general the teachings of the Kadampa is very straightforward and a very precise and a very direct although you feel or although you know that teachings of the Kadamba is a very simple but the problem is the nobody practices almost nobody therefore the teachings of the Kadampa is a very straightforward very direct and a very precise so we need to walk at these contemplations for contemplation so that they definitely become part of your your thinking and your understanding under your practice and for this we need to continue T the practice of continuity we should energetically train ourself in the kind in this kind of a training or thinking the problem is we value the Dharma we value that mind training and we understand very well what does mind training mean for the actual problem is the lack of for bringing them into the path of a practice because of the destruction the mental destruction negative a habitual tendencies from the beginningless of the secular existence we hear Dharma we practice Dharma we meditate Dhamma we train our mind we collected teachings from here and there but the lack of a practice let go for bringing them into the practice make mingle yourself with the practice so this is our problem so now the teachings in the Kadamba tradition it's just a very direct teaching so therefore meditation is needed rather than study the rather than contemplation or meditation isn't needed meditation is a very serious the method to transform our negative mind into the into the perfect and the accident mind the transformation means we make change our mind our basic mind our diluted mind our polluted mind our mind is polluted by applying the meditation method eventually or gradually you are able to bring your mind into the real Dharma into the genuine Dhamma into the perfect Dharma practice simply written Dhamma books is not practice simply hearing Dharma teachings are not real Dhamma practice if you are able to bring the dose into the path then that's the real Dharma practice so therefore the actual practice is a training bodhichitta because do you know the preliminary practices anyway so some of you are still practicing and you have received the teachings on it and precisely and therefore I don't need to repeat it again and again so as therefore I go into the actual practice directly so what does actual practice mean here in the Kadamba is a training in the bodhichitta so we have to train in bodhichitta there are two sections in the actual practice which is the training in a bodhichitta the associated meditation on ultimate bodhichitta or absolute bodhichitta and the the principle meditation on relative bodhichitta so there are two ultimate bodhichitta and the relative bodhichitta and i have been spoken earlier in Tibetan more about the ultimate bodhichitta so ultimate bodhichitta the the first session is again divided into two into two topics i think the instruction for our period of meditation and instruction for our daily life or let's say the daily life of practice or the postern meditation now instruction for our period of meditation is the regard all phenomena as a dream as a dream which means not really solidly or inherently existent all are just appearance is just appearance which means lack of a solid lack of inherent existence we know if you study philosophy especially the medomak of philosophy they explain in detail about the Shunyata about the emptiness and the theoretically we understood and spiritually we understood and literally we understood but the problem is still the lack of experience of the Anthony's experience of the ultimate bodhichitta and the experience of the ultimate meditation of bodhichitta so therefore for the time being as an ordinary person yet you regard yourself as a dhamma practitioner especially the follower of a Kadamba tradition then we must regard or understand the all phenomena as a dream because we all know dream is not real that dream is just a dream we see we feel we experience and we perceive everything in the dream yet lack of reality because after you are weakening then all dreams are gone you enjoy within the dream we have all kinds of a feeling and emotion within the dream but once you awake from the sleep or dream then all bats bad and the good dreams are gone no longer existed there similar to the case our daily life we see all kinds of things externally phenomena and internally there are all kinds of a phenomena we have a fear with those disease and we have joy the witness circumstances we have a feeling of a fear of losing circumstances and all kinds of emotions the feelings they existed but once you are working your mind from the ignorance or journalistic mental attitude then they're all gone simultaneously no longer existed the only problem is because of the you are hold on to a grasp and hold on to a solid then we get trouble so in order to get a rid of the needless pain suffering miseries then the one should awake your mind from the ignorance a stupid ignorance from the beginning list of the time till today we have a met up great masters and we have a received great teachings profound teachings you have attended the great the ceremonies and the mother madam Iike campaign Muhammad our campaign maja at the campaign there are so many campaigns around you attend you enjoy but after the campaign everybody is gone your ego is increased you never walk with your ego you never walk with your mental attitude you never walk with your with your habitual tendencies you are still the same person it's a two years back three years the back your negative emotions the still there your anger is there your jealousy is there your your the destructive mind is still there so therefore Adams teaching here actually training here is a given mass how to handle the situation and the circumstances so there for that reason one should develop or cultivate understanding of the regard all phenomena as a dreams so we repeatedly think over we repeatedly need to be need to be cultivated in any situation whether you are in the state of happiness whether you are in the state of unhappiness so any state you are in application is need to be our and application is the need to be bring the within your attitude must not forget the application understanding simply understanding will not help you to get rid of this powerful underlined negativities and ignorance destructive thoughts so application bring yourself into the practice apply antidotes apply mindfulness apply a remedy make yourself a mindful don't make yourself is stupid more stupid so this is how we try to develop or opening up our mind able to perceive teachings and then the bring teachings into the path into the reality make sure that you are not separate from the teaching make sure yourself not never separate from the practice make sure yourself and never separate from your realization or actual understanding so therefore regard all phenomena as the dreams this means that whatever we experience in our lives is solely or purely memory just memory so all those the processions are none other than our own mental creation go bad hope and the lose fear all kinds of emotion and the feelings adjuster all mental creation because of this mental creation causes the needless suffering the pain and this samsara we all wish to be free from these unnecessary pain and the suffering from the samsara yet we don't know how true lacking the idea lacking the wisdom under licking the method because you are not awake in your mind you are still wandering in this samsara what we can do only we just say Oh Buddha or Dharma or Sangha or guru think of us look after us save us they can't save you simply because as a Buddha said eventually ultimately you save yourself you are your own friend you are your own enemy no one else so therefore the perceptions are none other than our mental Krish creation in the same way you can see that your hate your enemy you love for your friends then your attitude towards well name the reputation the benefit are all a part of that discursive thought these are all discursive thoughts so when you hear phenomena as a dreams what you understand or what you understood when you hear this phenomena as a dream phenomena is a dream all Dharma's all Dharma's are as a dream whatever you hear so what you understood from this point you understand or you understood that although you might think that things are very inherent the way we perceive them is the dream like you see something beautiful you see something attractive seemingly seemingly looks solid inherent and a truly existent but then you should realize at the same time these are just a dream like like in the dream I see beautiful things ugly things and I hear good things I hear bad things within the sleep within the dream state are all seemingly truly existed there once you are wakened from the from the sleep then they are all gone right this is this is very good example actually it's a simple example but it's a practical example if you pay attention that these kind of examples that these examples give you a good message and a good example so there you can analyze our daily life you we handle all circumstances in the situations but none of them really benefit us as a Dhamma practitioner did you ever notice after you receiving profound teachings did you make any changes your basic mental attitude did we are we we didn't you sit on a cushion in the temple you do meditation you tend to be changed two things momentarily but you can't you are hoping something you're expecting something but the practice itself it doesn't really have you to change at all moreover sometimes the ego negative thoughts discursive thoughts increased that means you are not working with your ego you are not working with your emotion you are not walking with your discursive thoughts pretend Li you are doing practice it's just to pretend you are not really doing practice you and us your ego always live there separately you are not taking care of yourself you tend to study but this study doesn't really bring as a remedy to the ego new to contemplation this a contemplation doesn't really come true the come to the ego never touch that you go you do meditation meditation is is simply you try to focus your mind on some object you never thought about evil such a powerful invisible underlying existence you call ego is always there in fact you are helping ego because each and every practice you do you increase your pride your ego your anger your aggression so you become more aggressive after certain practices you're done let's say I haven't spoken to truth I'm not the Tibetan just now because those who do retreat three years or four years six years so after completion of them the meditation or retreat so then ego never change is its leader so similar in this teaching mind training they keep reminding us we notice our practice we pay attention our practice our retreat is our daily life our daily life is our retreat open your mind be mindful keep mindfulness and alertness whether you are alone or in the crowd you sit as meditation or you are read or you'll walk around every time each and every time we pay attention and they remind ourselves analyze our attitude examine our attitude so as it says here phenomena as it dreams mean that although you might think that things are very inherent or solid but the way we perceive them is a dream line so we keep this in mind somebody criticized you then immediately you apply the remedy say oh this is just like dream like it was somebody press you then immediately you think or you tell yourself that but this is just like a dream like it's a dream line so the external phenomena are simply our minds of projection or the manifestation of the confusion our basic problem is the confusion so we are walking with the confusion and our ultimate bodhichitta training we fight against ego and a confusion confusion is the source of all the rest of the problems so the mind training means we are walking with the confusion it doesn't mean the confusion is our enemy but rather try to make a confusion as a friendly and a bring confusion into the path of the practice if you are able to do that then the confusion helps you to open your wisdom to strengthen the power of them wisdom and you can learn more you can realize more and you can understand more and more deeper in the different level not only with the study in the contemplation but a rather meditation meditation goes into the deeper so therefore your wisdom is more strengthened and more powerful that you can cut through all this unnecessary pain and miseries because you have been cut the source of the problems that is the confusion in the end they are not actually existent in any way whatsoever but are like but are like the appearances in a dream then you look at your own mind examine the nature of unborn awareness look at your own our mind basic mind it's a simple awareness nothing is just to mind that mind never divided into any sections Falls our eyes and the look into your mind anger arise look at your mind any thoughts arise just directly look at your mind there you will see the reality of the mind which is free from all these discursive thoughts discursive thought is just a manifestation of the confusion when you are unable to see the reality of the confusion if you are able to catch the point which is the reality of the confusion it's nothing else than the wisdom itself confusion itself is the part of wisdom but the problem is you make separate confusion and the wisdom confusion arise from the wisdom because of you are lacking the wisdom so the confusion disturbs you you are you haven't found the wisdom in se yet so if you are able to cut through the confusion then the wisdom arises from the confusion because confusion is nothing else than the wisdom itself when your mind is disturbed by the realistic attitude then you are seeing as a confusion and you are unable to see the wisdom through the training of your mind especially the ultimate bodhichitta training of the mind then you are able to see the confusion as the wisdom because you are awakened to fully your mind and a wisdom is fully awakened the confusion is a gone no longer existed there it's a mingled the confusion with the twister in vadhana is called the mind of a badger of a deer mind why it's a badger mind is never born as it says here they is an unborn mind never abide anywhere and are never gone anywhere no born not abide and an or cessation free from all these three notions the breathless because never born your ultimate mind and never abide because there's never born and never seized because there never abide it's a it's a pervade all phenomena samsara never know this true notion samsara and Nirvana is just still the manifestation of your confusion once you are able to break or uproot this a powerful confusion then the that neither is samsara neither samsara or no Nirvana is existed if you are see if you are able to see or realize your own mind is a Buddha is a pure your mind disappear therefore we call as a Buddha this is simply your basic mind if you take care of your basic mind not let be destructive or attractive or destruct it if you are keep your basic mind safely not letting destructed then your mind is a pure is it Buddha mind of a Buddha the any thoughts arise from this is just a discipline it's a manifestation it will never disturb you if you are able to catch yourself if you are able to catch your basic mind regardless you do meditation or your mind is being distracted or disturbed by any circumstances if you are still being able to hold your basic mind so those manifestations thoughts negative positive whatever thoughts arise are all just a manifestation and that they will help you to increase your meditation the power of a meditation each and every one of these thoughts your are helpful for your meditation a supporter your meditation we need these thoughts but in order to in order to bring these thoughts as a supporter one should see one should cut through the the grasping on aid one should cut through the destruction one should cut through the hoarding on through solidly or inherently one should break this idea wants you to bring this thinking then your basic mind to become very simple you will be more enjoyable you will be more joyful in your daily life you can still have your daily life you can walk around you can eat you can eat all and you can enjoy all kind but best part is no longer disturbances there our fear is the discrepancy isn't it you always do feel something is a disturbing me therefore I need to do meditation external factors are disturbing me therefore I need your meditation instruction you are seeking advice you are seeking the teachings because if you have a fear of losing your basic mind you have a fear that the external factors are disturbing you you are no longer in the state of peace and a steady therefore you are looking for spiritual guideline therefore you are looking for spiritual teaching but then as a time passes when you do meditation when you do contemplation when you do your challenge morning prayers but you never consider about your ego and the distractions so therefore as a meditator you should always be mindful and be cautious with each and every single your attitude mental attitude a verbal attitude physical attitude very important don't make separate yourself with the practice you support yourself you help yourself you you you try to free yourself from the suffering and the pain by only one method which is the mindfulness and looking at your mind and a be mindful be wise never destructed to your mind discussion is a stood there but you should you should value the destruction by knowing or realizing it's a natural if you are realized or if you realize the destructions or destructed mind arise from your basic mind it just comes it comes it goes back just like a wave and ocean then the norm longer disturbances they are if you are hold if you are holding on to it the destruction the thoughts then that disturbance is always there continuously ceaselessly they will disturb you you are still lacking the method and a good idea how to get rid of these so therefore principle teaching in the Kadamba tradition is accept things as it is external factors come to you and you should accept joyfully but with the help of wisdom and any thoughts of discursive thoughts or good thoughts arise then you should accept them as it is because they are just a simply manifestation of your basic mind so all kinds of manifestation whether you call this is a wisdom or confusion or are same in principally the principally so that is your own mind so this is called ultimate bodhichitta and then relatively the bodhichitta you develop the bodhichitta offer the aspiration and bodhichitta offer application so so this too is simple everybody knows bodhichitta what is it the compassion loving unease but in order to develop in order to develop this relative bodhichitta one should understand ahead what is the ultimate bodhichitta ultimate bodhichitta pervades all sentient beings all sentient beings the mind principally pure never touched by any negativities basic mind is the pure s appear is a buddhist mind but just being destructed so it became sentient beings and the one get rid of able to get rid of is called the buddha that's it so basic mind or pure mind is the prevail or the second being some mind so from this perspective what you read what you found what you have a found is oh my mind is a pure mitosis is just a manifestation so you enjoy you are happy because you think this is not my nature this is not my minds nature the thoughts are just a commander goal basically it's the same the more thoughts whether it's a good thoughts with bad thoughts doesn't really matter those are just a manifestation or is just the discipline of our my basic mind so you are not holding on to right you just enjoy with you it you are just simply accepting it you just simply enjoy with it but not in particular just let go in the car just let it be let it go let it come if you don't follow after this you have no problem at all your life will be happy your life will be joyful under your practice rule or go smoothly with or without the disturbance so after all the concise here again the mind training to respect one ultimate one relative among this tool I here suggest to you the ultimate bodhichitta is important why if you are realized or if you are able to catch the point of ultimate bodhichitta then the relative bodhichitta will arises simultaneously because your wisdom you have seen all sentient beings they initially they are all Buddha they are pure but just because of the temporarily they are destructed mind that disturbs so therefore they are still wondering this is samsara if you are able to cut or get rid of this the destruction then your mind is small tennis Li enlightened your mind is basically initially is already enlightened because never touch with any the diluted the substances so your mind is as a pure is a Buddhist mind but then we work with the manifestations the external factors the internal factors the thoughts arise you complain there are so many thoughts one after another so they leave me behind the too busy restless my practice doesn't go smooth because of the disturbing a disturbing emotion disturbing mind you keep complain so instead of a complain if you are able to catch that these thoughts these emotion as your basic mind it's just a calm and a goal like your clouded a space come in a ball they never stay there if you don't hold on a grasp on then it comes and it goes the best part you enjoy is no disturbance the disturbance come from within not from outside the within in the sense because you you grasp it on it you believe it is solidly existed so there's a problem if you take it as a part of your basic mind comment a goal like a cloud like a wave and the ocean then there's no disturbance so this practice is a very essential and a very beneficial as I've gotten but because the seven point mind training is a simple you all get this instruction and I think I'm sure you know all but the problem is the application so here are me precisely mmm emphasize the meditation application bringing them into your practice make sure that you experience of the benefit each and every time you do meditation this is a very important you don't need teacher your you are your own teacher every factors is your teacher every thoughts your teacher you don't need a human teacher every phenomena every circumstances is your teacher if you pay attention if you take them wisely if you practice them wisely if you are handle the situation wisely so every factors that every circumstances is your best a teacher they can teach you they can give you a good lesson much more than the human teacher human teacher got a very limited wisdom if you open your mind and the handle the situation carefully every phenomena every circumstances give you a profound a lesson every day you can learn something that gives you joy confidence determination therefore you have to be very decisive to walk with that every circumstances don't make any partial don't make any particular your life is happy if you are able to handle the circumstances carefully and wisely so this is the essential teaching of the Kadamba seven six five number is not important Kadampa teaching is the beyond the number is the beyond that counting numbers is a something moment really or simultaneously every situation come to you you accept joyfully open a mind look at with the wisdom don't make yourself down don't let external factor rule you or control you you should control them you should control the external phenomena you should control their internal factors thoughts every situation come to you if you regard them as your teaching as your teacher as your method as your remedy then you don't need human teacher or master any longer therefore buddha says you are your own spiritual master you are your own enemy no one else nothing else you are your own spiritual master which he means you have heavy responsibility if you love yourself if you not protect yourself if you feel that you don't want to live in this samsara you want to be free ultimate free absolutely free then the only method existed for you or to you is handling the situation carefully for this you need a continuity the practice of a continuity regardless what situation occurs tell yourself remind yourself don't be forgetful session is 24 hours there's a nothing special session so-called one-hour session morning session evening session this is a stupid session why is the session is every time you pay attention you become mindful then you handle the situation you look at outside you look at the object of outside you look at your mind that's your ultimate session this session is more powerful than the earth your regular your regular session so the 24 hours is the kitumba's teaching your physical movement your verbal action your mental action are all Kadamba teaching so movement itself is the teaching the discussion is nothing conversation is nothing if you open up your mind if you be yourself as a person of wisdom it Kadamba must have convinced you to do this they convinced you be a wise that never convince you say read the book then never convince you do more conversation or a discussion discussion lead to you no way sometimes the discussion leads you to wrong direction books tell you limited information and as some information is not accurate so the best accurate instruction is your own judgment therefore just don't just open your eye open your mind open your eye you see all kinds of things but they disturb you if you open your mind that nothing is going to be destructive so choice is yours when you walk outside you see all kinds of things but don't take them as a fun take them as a serious lesson for you you think or you believe you tell yourself I'm mine trainer so I have to train in my mind with all circumstances that I can see I can hear I can smell I can touch I can talk so whatever activity you do these all the activities as a part of your practice your meditation so in this you cut through your regular sessions you don't need sessions you don't need retreat everyday life is a retreat everyday life is a session everyday life is your practice so be wise open your mind be a person of wisdom so this is the essential concise and the performed words of a compa that's all thank you so much you [Music]

Channel: Benchen Library

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Keywords: lojong, mind training, lama, karmapa, monastery, benchen, meditation, swayambhu, boudha, bhutan, buddha, comapssion

Id: 3BZIktYgkHM

Length: 46min 52sec (2812 seconds)

Published: Sat Mar 31 2018