Las Palabras de mi Precioso Maestro

Los Cuatro Cambios de Mentalidad

En la tradición budista tibetana tenemos cuatro linajes principales. Cada linaje es un camino. Todos estos caminos llevan al mismo destino. Los Budas han alcanzado la iluminación gracias a su súplica y a su compromiso de practicar la Bodhicitta.
Asimismo, los Budas han alcanzado la iluminación porque acumularon vastas cantidades de méritos a lo largo de innumerables vidas. Del mismo modo, cuando practicamos los cuatro cambios de mentalidad y desarrollamos gradualmente la motivación y la inclinación a practicar el Dharma, seguimos los pasos de los Budas anteriores.
El Soberano Buda enseñó las Cuatro Nobles Verdades. La primera es comprender la Verdad de la Existencia del Sufrimiento. Luego, Soberano Buda dijo que, para abandonar o deshacernos de este sufrimiento, debemos comprender la Verdad de las Causas del Sufrimiento.
El sufrimiento se origina en las aflicciones, que dan lugar al renacimiento en los seis reinos de existencia. Así, una cosa lleva a la otra. En nuestra práctica del Dharma, para poner fin al renacimiento samsárico, necesitamos practicar los cuatro cambios de mentalidad.
Son los instrumentos con los que trabajamos para romper el ciclo del saṃsāra. Nos referimos a la existencia samsárica como existencia cíclica porque seguimos tomando un renacimiento tras otro. Esto se debe a nuestro aferramiento a los cinco sentidos y a los cinco objetos sensoriales.
Estamos apegados a esta vida mundana. Un antídoto para esto es la comprensión de las Ocho Libertades y las Diez Condiciones Favorables. Renacemos en el saṃsāra debido a la pereza; el antídoto para esto es revertir nuestra mente mediante la comprensión de la impermanencia de la naturaleza de todas las cosas en el saṃsāra.
Para desligarnos del saṃsāra, necesitamos comprender y practicar el reconocimiento de los sufrimientos que existen en el saṃsāra. Los sufrimientos surgen como resultado de haber realizado acciones no virtuosas; por lo tanto, necesitamos conocer la ley de causa y efecto.
Existen otros medios para escapar de los sufrimientos del saṃsāra. Por ejemplo, se podría practicar la permanencia en calma. Cuando lo hacemos, la mente se estabiliza y, sin duda, se escapa del dolor y sufrimiento del saṃsāra.
Sin embargo, debido a causas y condiciones, podemos ser sacudidos de esa meditación. La práctica de los cuatro cambios de mentalidad nos ayuda a establecer una base firme como una roca. Cuando esto se vuelve algo natural, sin importar qué tipo de causas y condiciones enfrentemos, el estado mental permanece inquebrantable.
Revertir la mente —por ejemplo, abstenerse de desatar la agresión porque se sabe que el resultado es el renacimiento en los reinos infernales— es más fácil decirlo que hacerlo. Es difícil dejar de generar agresión y, especialmente, de desatarla.
Pero si comprendemos el sufrimiento que existe en los reinos infernales, esto generará un sentido de urgencia y nos detendremos antes de desatar la agresión, diciéndonos: “Bueno, mejor tengo cuidado porque las consecuencias que debo pagar son realmente, realmente muy graves.”
Cuando estamos bien entrenados en los cuatro cambios de mentalidad, cada vez que surge la agresión en nosotros, inmediatamente pensaremos en una forma de contrarrestarla. Por ejemplo, una herramienta para hacerlo es que cada vez que surja la agresión, gritemos a todo pulmón: “¡Agresión!”
Este proceso disipará inmediatamente el surgimiento de la agresión. Cuando era joven, mis maestros nos daban enseñanzas extensas sobre cada uno de los seis reinos de existencia. Encontrábamos los discursos sobre los sufrimientos de los reinos infernales extremadamente aburridos.
Seguían y seguían sin parar, y nosotros simplemente nos aburríamos más. Debemos entender la verdadera razón por la cual se enfatiza tanto la descripción del infierno, el reino de los semidioses y otros reinos. El tema realmente trata sobre las seis aflicciones o los seis venenos.
Primero, debemos escuchar estas enseñanzas porque sin escuchar no podemos analizar, y sin analizar no podemos sentarnos a meditar. Primero debes escuchar lo que el Lama tiene que decir. Luego, debes reflexionar sobre lo que has oído y, finalmente, sentarte a meditar en ello.
Una vez hecho esto, comprenderás mejor que los seis reinos de existencia tienen que ver con las seis aflicciones.
Para quienes son nuevos en las enseñanzas del Dharma, muchas veces sentirán un gran aburrimiento y no tendrán ganas de escuchar o prestar atención. Recuerden que cuando el Lama habla del reino infernal – nacer en un reino infernal – en realidad está hablando de la agresión.
Cuando el Lama habla del reino de los espíritus hambrientos o pretas, en realidad está hablando de la avaricia. Es el tipo de comportamiento que no quiere gastar ni un solo centavo, pero quiere acumular todo lo posible.
Esta es la tacañería representada con la imagen de un preta con un vientre del tamaño de un cosmos y una garganta extremadamente pequeña. El tamaño del vientre indica que, incluso si alguien tuviera las posesiones de todo el mundo, aún no se sentiría satisfecho.
Cuando hablamos de los semidioses que constantemente libran guerras y no tienen paz ni tranquilidad, hablamos de los Celos. Cuando hablamos de los animales, hablamos de la Ignorancia. Así que comprendan estas cosas en su contexto adecuado.
Cuando entiendas qué es la enfermedad, cuáles son los síntomas y cuál es la prescripción, superarás la resistencia a escuchar o prestar atención. Primero debemos escuchar las enseñanzas. Luego, con una mente analítica, debemos investigar su validez.
Una vez que estemos seguros de su validez, debemos sentarnos a meditar. Meditar es imprescindible, porque si no lo hacemos, todo lo que oímos será como una noticia de tragedia lejana que vemos desarrollarse en nuestras pantallas de televisión.
Está en la pantalla cuando vemos las imágenes, y una vez que termina, se acaba. No sentiríamos realmente el dolor de lo que sucede en algún lugar lejano del mundo.
Tradicionalmente, recibíamos estas enseñanzas sobre los cuatro cambios de mentalidad durante cien días. Cada día, teníamos que meditar en cada aspecto de la enseñanza. Luego éramos evaluados y debíamos contar nuestras experiencias al maestro.
Finalmente, cuando él estaba satisfecho – lo cual tomaba un total de cien días – solo entonces comenzábamos a recibir otras enseñanzas. Lo que les estoy dando es una enseñanza breve. Deben volver a leer los detalles y tratar de captar su significado completo.
Cada vez que lean, surgirán nuevas comprensiones y descubrirán que están aprendiendo algo nuevo en cada ocasión. Siéntense y practiquen los cuatro cambios de mentalidad. Reflexionen sobre los sufrimientos que existen en los seis reinos de existencia.
Cuando los experimenten realmente, esto los motivará a practicar el Dharma.

Motivación Correcta

En nuestra práctica del Dharma, la motivación juega un papel importante.
Nuestra motivación debe ser pura. Para tener una motivación pura, debemos tener Bodhicitta en nuestra mente. “Bodhicitta en nuestra mente” significa que debemos tener amor y compasión hacia los demás seres sintientes porque todos los seres sintientes, tan vastos como el cielo, han sido nuestros padres en algún momento.
Hablamos de los padres, especialmente de la madre, porque normalmente existe amor y bondad entre madre e hijo. La relación entre madre e hijo es muy, muy especial y por eso recitamos “todas las madres seres sintientes”.
Cuando hablamos de “amor y compasión”, debemos saber que son herramientas para poner fin al sufrimiento. El sufrimiento surge del apego y la aversión. El apego surge debido a la ignorancia.
La ignorancia significa tratarse a uno mismo como el centro de todo y que todo gire en torno al “yo”. La ignorancia conduce al apego hacia nosotros mismos y hacia aquellos que nos resultan atractivos; y hacia aquellos que no nos resultan atractivos, conduce a la agresión.
Para desmantelar esta actitud de auto-complacencia, generamos amor y compasión. Por eso recitamos “oṃ mani padme hūṃ”.
Los hijos que no sienten una gran devoción o amor por sus padres pueden pensar en sus novios, novias o en cualquier otra persona con la que se sientan cercanos. Luego pueden pensar en “todos los seres sintientes que han sido madres” como si fueran su novio, novia o cualquier persona cercana a ellos.
Cuando hay amor y compasión en nuestra mente hacia los demás, eso genera una gran felicidad en nosotros y también crea felicidad en quienes nos rodean. Es mutuamente beneficioso.
Por eso enfatizo la importancia de reflexionar sobre la bondad de los seres sintientes que han sido madres. Reflexiona sobre tus propias relaciones con los demás seres sintientes.
Finalmente, no solo debemos pensar en estas cosas, sino también meditarlas, porque si no lo hiciéramos, no desarrollaríamos una apreciación más profunda de ellas.
Primero debemos comenzar meditando en el amor y la compasión hacia los padres o cualquier persona con la que nos sintamos cercanos.
Gradualmente, debemos extender este amor y devoción hacia todos los seres sintientes que han sido madres. Una cosa que puedo decir con absoluta certeza es que, hasta que no tengas amor y compasión en tu corazón por todos los seres sintientes, no podrás alcanzar la iluminación.
Eso es un hecho. Por lo tanto, comprende que todos los seres sintientes, sin importar cuán grandes o pequeños sean, desean la felicidad. Por ejemplo, las hormigas desean la felicidad.
Cuando volamos alto en el cielo y miramos hacia abajo a esos pequeños automóviles, son como pequeñas hormigas corriendo en todas direcciones. Ya sea que seamos hormigas o seres humanos viajando en automóviles, básicamente tenemos las mismas necesidades y deseos.
La única diferencia es la cantidad de mérito que hemos acumulado en nuestras vidas pasadas. Debido a esa acumulación de mérito o virtud en tantas vidas anteriores, ahora estamos en una situación muy privilegiada.
Ahora tenemos acceso a las enseñanzas del Buda, a maestros y miembros de la Sangha; tenemos amigos espirituales que nos transmiten las enseñanzas del Dharma. Todo esto es debido a nuestra acumulación de virtud en muchas vidas anteriores.
Si en estas circunstancias afortunadas abandonáramos a todos los seres sintientes que han sido madres, si ni siquiera generamos amor y compasión hacia los demás, eso sería algo verdaderamente vergonzoso.
Recuerda que cuando generamos amor y compasión hacia todos los seres sintientes que han sido madres, esto es algo totalmente y mutuamente beneficioso. No solo beneficiará a los seres sintientes que han sido madres, sino que, indudablemente, también será tu camino hacia la liberación.
Cuando decimos que debemos tener amor y compasión hacia los demás, no estamos diciendo que debemos hacerlo solo durante las sesiones de enseñanza del Dharma y que tan pronto salgamos de la sala actuemos de manera diferente. No. Debemos tener amor y compasión en todo momento.
El amor y la compasión son la Visión budista. Son la raíz, el fundamento, la esencia de todas las enseñanzas del Buda. Son necesarias desde el principio hasta el final.
Si tenemos estas dos cualidades, ellas solas son suficientes para alcanzar la iluminación y, si no las tenemos, no podremos alcanzarla. El amor y la compasión son totalmente indispensables.
Ya sea que estemos realizando prácticas avanzadas, en retiro o simplemente sentados contando nuestras cuentas 108 veces recitando oṃ mani padme hūṃ, no importa cuán profunda o extensa sea nuestra práctica del Dharma, debe hacerse con una motivación pura, con amor y compasión.
El amor y la compasión deben ser parte integral de cada práctica del Dharma que realicemos. Nuestras actividades de cuerpo, palabra y mente –cualquier actividad, toda actividad– deben incorporar amor y compasión. No podemos separarnos de esto.
Cuando hablamos de “acciones virtuosas”, la virtud en realidad es amor y compasión. Si nos sentamos a practicar el Dharma sin amor y compasión, sería como seguir colocando leña en una estufa sin encender los fósforos.
Podemos seguir apilando madera hasta llenarla por completo, pero aun así no nos dará calor. El amor y la compasión son como encender ese fósforo, y eso generará calor.
Supongamos que encontramos a alguien, tal vez una persona enferma que sufre mucho, y debido a eso generamos amor y compasión hacia ella. Esto se llamaría compasión dirigida o enfocada.
En este caso, no estamos considerando que todos los seres vivos, tan vastos como el espacio, son seres sintientes que han sido madres y que cada uno de ellos, al estar en saṃsāra, sufre enormemente.
Si, por esta razón en particular, desarrollamos ese mismo sentimiento cálido, amable, amoroso y compasivo hacia todos los seres sintientes que han sido madres, eso se llamaría compasión no dirigida o no enfocada, lo cual es la generación de la mente de Bodhicitta.
Cuando practicamos el Dharma, debemos tener este tipo de compasión no dirigida hacia todos los seres sintientes que han sido madres. El amor, la compasión y la generación de la mente de Bodhicitta deben ir seguidos de la dedicación.
Estos tres elementos de la práctica en la tradición Nyingmapa se llaman los tres elementos sublimes.
Todos los Budas del pasado han dedicado sus méritos para el beneficio de todos los seres sintientes, y nosotros hacemos lo mismo. Es como si existiera un vasto océano de mérito dedicado por todos los Budas, y nosotros contribuimos a él, aunque sea con una sola gota generada a través de nuestra propia práctica.
La dedicación es muy, muy importante. Cuando dedicamos nuestro mérito para el beneficio de todos los seres sintientes, nuestro mérito no se desvanece ni se agota; permanece mientras permanezca el océano. Siempre que la motivación sea pura, incluso si el mérito que generamos con nuestra práctica es pequeño, el beneficio será muy, muy grande.
Pero si la motivación no es pura, podríamos estar realizando una gran actividad de Dharma, pero el beneficio será muy, muy pequeño.
Por ejemplo, si hiciéramos algo fantástico por razones superficiales, como el deseo de nombre y fama que surge del apego a uno mismo, esta actividad de Dharma relacionada con el aferrmamiento al yo y sin motivación pura no daría fruto porque se hace con apego y con “yo”.
Aunque una práctica en sí misma sea Dharma, una práctica sin motivación es una adulteración con veneno. Si practicamos solo por nombre y fama, habrá muchos impedimentos en el Camino y no acumularemos karma positivo.
Por eso es útil examinarse a uno mismo cuando emprendemos una actividad de Dharma. Cuando vamos a recibir enseñanzas, debemos preguntarnos si nuestra motivación es pura o no y escuchar nuestra voz interior. En el momento en que vemos que nuestra motivación no es del todo pura, es una detección por parte de nuestra Mente Alerta, que es parte integral de la Verdadera Naturaleza de la Mente.
Cuando la mente alerta detecta una falta, es muy, muy fácil corregirla. Pero si no detecta una actividad de Dharma sin motivación, si no vemos las faltas como faltas, eso es muy, muy peligroso.
Sin una motivación pura, los practicantes del Dharma son algo así como un maniquí sin vida. Pero cuando tenemos Bodhicitta, es una historia completamente diferente.

Pure Vision

Tantrayana is a specialized method for reaching enlightenment. It is meant for practitioners with a special kind of mental ability. For them the result of realizing enlightenment is very, very fast. It is fast because it is a very, very profound and specialized teaching and takes a special kind of mental ability to make use of this vehicle. It is a skillful method that does not require an awful lot of hard work.
In tantric practice, the outer physical world systems and the inner inhabitants, everything we see, we perceive as pure vision. In pure vision, there is nothing impure. There is nothing that is not sublime. Everything is Pure and this is related to the concept of Emptiness (Vacuidad). Those who can practice tantras, who have an experiential understanding of tantric practice, they look and see things as they are. If we do not have this experiential understanding we must have devotion and faith.
Novice tantric practitioners, when we meet a dharma teacher, we see a mixture of qualities and faults, a mixed bag of good and not so good. But then if we take another look through the lens of the tantric teachings, we see a different vision. That same Lama is nothing less than the Buddha (Buda) himself. In Lama’s mind we see the dual presence of +compassion-emptiness (vacuidad)+, which is nothing less than the Buddha (Buda)’s mind. Lama’s body we see as the Sangha, always doing pious deeds in dispensing the teachings of the Buddha (Buda) to all sentient beings (seres sintientes). Lama’s speech we hear as the Buddha (Buda)’s teachings. In this way, if we take a second really long and hard look, then we see things differently. This kind of Pure Vision, through the tantric lens, we must extend to all mother sentient beings (seres sintientes).
Take the example of any living being. When we take a good look at that person, the inner Five +afflictions+ of that being, when purified, are really nothing but the +five aspects of timeless awareness (Consciencia Primordial)+.That is how the tantras see the five inner +afflictions+ or the five poisons. All the tangible world systems the whole of outer-shell as we call it is made out of the Five Elements(13). These elements when they are purified become the Five Consorts of the Five Principle Buddhas. When we see each and every one of these five elements as nothing but pure, they become the Five Consorts of the Five Principal Buddhas. Each one, the earth element for example, we do not see merely as earth, as dirt, but as something far greater. This is how we look at things from the tantric point of view. This is how we see all things in existence as pure.
When we transform these seemingly impure perceptions into pure vision, this gradually leads us to the realization that it really isn’t mental transformation at all. Instead of transforming them into something that they are not, we are seeing things as they really are by nature. In this way, step-by-step, when we enrich our experiential understanding, gradually our experience becomes deeper and more profound. Then we experience the state of the true nature of mind, the ++Dharma Body++ state of Buddhahood, and the intentionality of that state.
To apply this Pure Vision in our daily lives, for example to this very moment of receiving teachings, in the beginning we mentally transform everything around us. We mentally transform this place into the +Lama+ +Guru Rinpoche+’s pure land the Glorious Copper Colored Mountain. We transform Lama Garchen Rinpoche into +Lama+ +Guru Rinpoche+. And we transform all the Dharma brothers and sisters who are under this roof into the Dharma King of Tibet.
In the ++Great Vehicle++ tradition, we have devotion toward the Buddhas. The Buddhas of the three times past, present, and future – the word Buddha (Buda) means an Enlightened being someone who has nothing but love and compassion towards all sentient beings (seres sintientes). In tantric practice, the difference between an enlightened being and a Vajra Master or a dharma teacher – there is absolutely none. In fact looking through the tantric lens, there is no difference whatsoever between Enlightened and Non-Enlightened beings and, indeed, there is no difference between +Saṃsāra+ and +Nirvāṇa+. This is because we are looking through a lens that is free from conceptual thought and is totally pure vision.
In terms of Pure Vision, we have discussed seeing the Lama as the Buddha (Buda), Dharma and Sangha. We can also visualize the Lama as the +Lama+, +Yidams+ and ++Sky Goers++. When we practice +Lama+ devotion we visualize the teacher as having the qualities of all the Three Roots. Sentient beings (Seres sintientes) also in Pure Vision are the Three Roots and the Three Jewels.
There are numerous beings that have not been touched by the Buddhas of the many, many kalpas long ago, but Lamas in the present time can dispense the teachings of the Buddha (Buda) and reach all those beings. Lama is so important; Lama is the embodiment of the Buddha (Buda)’s Body, Speech and Mind. One must generate the utmost devotion towards the Lama. There are three reasons why: because one likes the Lama, because one has the need to receive teachings from the Lama, and because one believes in the Lama.
All living beings have the Buddha (Buda) seed in themselves. As the Hevajra Tantra says:

All beings are Buddhas But this is concealed by adventitious stains. When their stains are purified, their Buddhahood is revealed.

To be reborn as a human being where we have the Eight Leisures (Ocho Libertades) and the Ten Endowments (diez condiciones favorable), we are blessed with a very rare chance. We are in a situation where we have access to the Dharma due to meeting with the Lamas and, not only that, we have the most skillful and speediest methods to reach enlightenment. We are in a very rare situation where we can reach enlightenment.

How to Listen to Teachings

In terms of Conduct, when receiving teachings and doing Dharma practice, there are two classes: one that should be incorporated in our activities and other that should be given up. In discussing this, we use the example of a vessel or a container. There are three defects of a container, referring to the three defects in the conduct of a practitioner. There is the defect of not listening when the teaching is being given, which is like putting the container upside down. Water is pouring but nothing will go inside. Next there is the defect of listening but not paying attention, which is like pouring water in a vessel that has plenty of holes in the bottom. It is constantly leaking and nothing is retained in that kind of vessel. The third defect is when we sit and receive teachings but our mind stream is saturated with +afflictions+, which is like a container that is right side up and without holes but contaminated with poison. These are the three defects of a vessel in one’s conduct that we should abandon in our dharma practice.
Instead, when receiving Dharma teachings, we should sit down and pay attention. This is not to say that we force ourselves to pay attention. Attentiveness should come very naturally without forcing. This type of paying attention without making any kind of special effort is very difficult to come naturally except for a very, very few people who are really gifted. The rest of us, who cannot do this, should at least try to sit quietly in a state of mind that is free from discursive thoughts. If we can remain in such a state without letting the mind wander off the benefit will be tremendous. In this state of mind even though we may not understand the words that are being said, when we go through the stages of +intermediate state+ after death we will be able to remember everything in total clarity. During that time everything will come to us. That is why ++calm abiding (permanencia en calma)++ meditation is so important. If you can just stay in that state you are connecting your mind with the Mind of all the Buddhas and Bodhisattvas. This is how they come due to our making a connection with their minds.
Generally, we do not remember everything that is said in a Dharma discourse, but we should at least try to remember the gist of the teachings. Of the three categories of Dharma practitioners, the excellent practitioners will always remember the gist or the most important points and incorporate them into their daily practice. The gist of what have discussed this far is talking about +love+ and compassion, thinking about what is beneficial for others rather than placing importance on oneself. We have talked about tantric practice and the way we should see all things. We have said, “Let us not label some things as bad and other things as good, because in tantric approach we practice Pure Vision.” We have said, “Let us treat all sentient beings (seres sintientes) as mother sentient beings (seres sintientes).” We have talked about what is virtue and what is non-virtue. We are talking about what is to be given up, and what is to be incorporated.
In practical terms, wherever we are and in whatever we do, we must incorporate the teachings daily. For example, when we wake up in the morning, instead of saying, “Let me snooze another 15 minutes;” we should say, “The human life is a very rare occurrence, and I have got this wonderful opportunity, so let me make the best use of it. Let me get up and do some Dharma practice.” That would be the right attitude. In the morning, think about how rare it is to be born as a human being, at midday think about cause and effect and, when you go to bed, just before you doze off, think about impermanence.
The thing we must not do is mix our Dharma activity with poison. Je Gampopa has said that if Dharma is not practiced in a Dharmic way, then Dharma itself can become a cause for us to take rebirth in the three lower realms. We can attend the teachings in the name of Dharma, but instead of making use of the opportunity to benefit oneself and others, if we were to develop wrong views like finding faults with the Lama and Dharma brothers and sisters, that would be harmful to ourselves and others. I always emphasize that the issue is not only about keeping proper Samaya with your teacher, but also there must always be proper Samaya with your Dharma brothers and sisters. Once Samaya is established, we should make a careful effort to stay within the confines of the Samaya. Whether the situation is inter-denominational or whether it has to do with a different Lama, always keep devotion.

The Six Stains

We should avoid the Six Stains. The first one is Pride – taking the attitude when you sit down and listen to the teachings of the Lama and say, “Oh yeah, that may be so, but you see, I know a little bit more than you because according to science, according to technology, blah, blah, blah, blah, blah. No, it does not quite jive with what you are saying.” This kind of attitude is not right. To overcome that type of attitude, we should read the life histories of enlightened beings.
The second stain is inadequate faith in the Lama. Maybe from our perspective the Lama is not exactly regular in his activities. We see irregularities pop up every now and then and use that to make imprints on our mind. We say, “Yup, here comes an irregularity, and here comes another.”
Every time we say that, we end up making imprints on our mind, which otherwise by its very nature is pristine and stainless. It would be beneficial to leave stainless this stainless mirror of our mind. If there is fault with the Lama, that is his business not our business.
We need to be skillful in our practice. One way to be skillful is to treat all Lamas with devotion and not be biased. The minute we are nearer to some Lamas than to others, we create attachment (aferramiento) and aversion. To whomsoever we feel close, there is automatic attachment (aferramiento) and, for ones that we feel a little distant, there is automatic aversion. Attachment (Aferramiento) and aversion is dualistic clinging. What we have to say is, “I am the one who needs to be purified, and I am the one who needs teachings. So I generate devotion to all teachers, because all teachers embody the Body, Speech, and Mind of the Buddha (Buda).”
The Three Types of Faith
When there is self-grasping and pride, it obstructs us not only from seeing our own faults, but also from seeing the qualities of others. We should have faith in all Lamas. When it comes to Faith generally, there are three types. But in The Words of My Perfect Teacher, Patrul Rinpoche mentions a fourth type, irreversible faith. This is the type of faith that we should all strive to develop.
In the context of the three categories of Dharma practitioners, I will give you an example of how the historical Buddha (Buda) Sakyamuni received teachings and practiced Dharma. Gautama Buddha (Buda) practiced dharma for three countless kalpas, which really means a countless number of life times. The life span of individuals in earlier days was much longer and he accumulated merits for three countless kalpas. When we think about the sacrifices that he made, the hardships that he endured, the efforts that he put in learning and practice, those of us who have faith know that it is just mind-boggling. Those who do not have faith will immediately turn around and say, “Well, you know this is just hog-wash.” It is that unbelievable.”
In the +Sūtras+, we find the life histories of Gautama Buddha (Buda) in his many past lives. A classic example is when Gautama Buddha (Buda) sat in meditation and dug out holes in his body, filled them with butter and oil, put a wick in them and lit them as lamp offerings, as a mark of respect for the teachings.
In another life, when he was born as a king, he offered his whole kingdom to the Three Jewels and gave up his wife, children and eyeballs as charity. As a result of having put in so much effort, if we now look at the Buddha (Buda)’s activities, the kind of followers that he has and the kind of benefit that he has brought to sentient beings (seres sintientes), it is indicative of what he put into his own practice. If we read these wonderful stories and compare them to our contemporary times, there is such a huge contrast that it is almost unbelievable.
In much, much, later times, but not such a long time ago, we can turn to Milarepa’s life history. Milarepa reached enlightenment because of the sacrifices and the efforts that he made and this enlightenment was mutually beneficial: Milarepa himself reached enlightenment but in doing so he also left us a wonderful heritage in this world. The so-called Kagyupa tradition is the result of Milarepa’s sacrifices and efforts. This is the kind of impact that one person has made on this world – one person but big impact.
I myself have received teachings from masters belonging to the Sakya lineage, Geluk lineage and Nyingma lineage, but mainly from the Kagyupa tradition. I have received teachings from masters across the board. What I find is that the practice is basically the same in all traditions because in the core of every practice is Bodhicitta, +love+ and compassion. From each master I receive a special kind of insight, a special kind of knowledge, and a special kind of blessing. My own root lama, Siddha Chime Dorje, went on solitary meditation retreat at the age of 13. He was such a great, wonderful master. Even to this day we can see miraculous footprints and handprints on solid rock in his meditation cave.
There are many enlightened beings among sentient beings (seres sintientes). There will be many enlightened beings among sentient beings (seres sintientes). Especially among human beings, there will be many enlightened beings. When enlightened beings are among us we will not notice them because they will remain secretive +yogins (yogins)+. They will not go about bragging about their abilities, nor will they try to be very visible. They will conduct themselves quite unlike contemporary masters and, only when they are long gone, will we find out that they were so wonderful, so enlightened. For example, the Dharma King Songtsen Gampo, when he was alive, he was no more than just a regular king who looked after the affairs of his country, who dispensed justice and at times punished. But, at the time of his passing, he and his two principal consorts miraculously absorbed into the Lokeshvaraya statue in Tibet and disappeared. Only then did people come to their senses and realize that he was not a regular king but an enlightened being.

PATIENCE AND CONDUCT

Why I am telling you all these things? Because when past masters have put in so much sacrifice, hardship and patience, what we should try to do is at least put in a fraction of what they have done. That is my point. We must endure hardship. We must exercise patience. The moment we are tempted by sensual objects and the moment we are challenged by aversion, that is the time we must meet the challenge and exercise patience.
When we are attracted to an external sense object it immediately results in the accumulation of negative karma that results in future suffering. In terms of animals and insects, for example, if through the use of the eye sense we are attached to an eye-sense object, it will be something like a butterfly flying into the candle flame and, as a result, either the wings get singed or, in the worst case, it meets with death. If through the use of ears we are attracted to a sound object, it will be something like a wild animal being lured and trapped by a hunter. If through the use of our nose we are attracted to a scent object, it will be something like being trapped in the petals of a flower and loosing one’s life. If through the use of tongue we become attached to a taste object, it will be something like a fish being caught in a hook. If we become attached to a touch feeling, it will be something like an elephant being stuck in a mud pond. These are just examples to indicate that, when attachment (aferramiento) arises, there is a consequence to pay. When we have an insatiable amount of attachment (aferramiento) and desire, it is no good.
Of course, at the relative level we have to resort to the use of our senses and the outer sense objects from which there is no escaping, but we must make use of these things in moderation. If we do not practice moderation, it will work against us. In terms of clothing, let us not make it extraordinarily expensive and let us not wear things that are not absolutely necessary. In terms of food, let us be satisfied with one or two dishes and not be spoiled by having a table full of all kinds of dishes, which we do not really need for body’s sustenance. And, in terms of tobacco and alcohol, if we cannot give up the habit even when it puts our life in danger, this is due to attachment (aferramiento), grasping and clinging. Our mind may be wandering anywhere after sense objects, even though the body may be under this roof in an assembly situation receiving Dharma teachings, which is why I emphasize moderation.
Another aspect of conduct – we tend to cast our mind in the past, and we have a tendency to usher in the future prematurely. Past events, whatever has happened, we tend to unnecessarily cast our mind on them and think about those events. Things that happened in the past we refresh it over and over again. The past is past it is gone, just let it go. It is no use trying to chase what is already gone. Future events have not come yet, so there isn’t a great deal of point in trying to think of the future and of things that have never happened and probably will not happen ever. This is not saying that we should not plan for the future because, to reap the harvest sometime in the future, we must plan to plant the crops earlier. Absolutely, the things that are practically needed, we must do, but other than that, if we worry too much about what may or may not happen in the future, that is useless thought. Be mindful about this.
Patrul Rinpoche explains with an analogy that chasing the past is something like trying to draw a picture on the surface of a flowing stream. That is not possible because, the minute we make any imprint, it will wash away. Ushering in the future is something like a fisherman casting his net in a rocky barren place, where there isn’t a drop of water, and thinking to himself that sometime in the future rain will come, and then there will be fish. This is a very important point, and Patrul Rinpoche uses many such analogies. I am just skimming these teachings but if you find the book and read the details, it is going to make an impact on you.
In terms of conduct, when we receive teachings or sit down to do our Dharma practice, we should not be excessively concentrated nor so excessively relaxed that we treat it casually. In our meditation practice if we tense up we will get a headache and if we make it very casual then it will induce sleep and both of these extremes are not good. There was a disciple of Gautama Buddha (Buda) who just couldn’t get it right. One day Lord (Soberano) Buddha (Buda) asked him to come and answer some questions. “Do you know how to tune a vina?” The disciple said, “Yes, I do know how to tune a stringed instrument.” And then Gautama Buddha (Buda) asked, “Is it good when you apply a great deal of tension to the string?” And the disciple said, “No, it does not work that way.” And the Gautama asked, “Does it work when you leave a lot of slack?” And the disciple said, “No, that does not work either.” And then Gautama concluded, “Well in meditation do not apply excessive tension or leave a lot of slack. That is my advice.”
When we face difficulties while receiving Dharma teachings such as feeling drowsy or tired, we should freshen up and remind our self that this life is very precious. We have the Eight Leisures (Ocho Libertades) and the Ten Endowments (diez condiciones favorable) and, when we are endowed (dotado) with such wonderful opportunities, we really should pay attention.

The Five Errors

Again in terms of conduct, we should avoid the five so-called errors associated with listening or remembering teachings.

Considerar el Dharma como Medicina

El Soberano Buda describió en uno de los sūtras cómo debemos recibir las enseñanzas.
Quienes reciben enseñanzas deben considerarse como alguien enfermo que necesita sanación con urgencia, las enseñanzas del Dharma como la medicina, el maestro como el médico y la práctica del Dharma como el proceso de curación. Esta debe ser la relación entre estos cuatro.
La causa raíz de todo sufrimiento, tanto físico como mental, son los tres venenos: aferramiento, agresión e ignorancia. Cuando sufrimos alguna enfermedad que pone en peligro nuestra vida, lo peor que puede pasar es que muramos, y eso no es más que dejar atrás el propio cadáver, lo cual realmente no es gran cosa.
Sin embargo, si consideramos que el surgimiento y la manifestación de las aflicciones pueden destruir nuestra oportunidad de alcanzar la liberación y poner en peligro la Bodhicitta, eso sí es muy, muy peligroso.
En el sistema médico tibetano se dice que existen 424 tipos de enfermedades conocidas, cuya causa raíz son los tres venenos: aferramiento, agresión e ignorancia. Estos dan lugar a tres categorías de enfermedades relacionadas con el viento, la bilis y la flema. Dentro de estas tres categorías, hay subcategorías de enfermedades relacionadas con el calor y el frío.
Por ello, cuando Gautama Buda usa la analogía del enfermo, el Lama como médico y las enseñanzas como la medicina, tiene perfecto sentido, ya que la raíz de todas las enfermedades son los tres venenos. Si recibimos correctamente la medicina que el Lama nos da, entonces tendrá el efecto adecuado.
Por el contrario, si hacemos todo mal y seguimos diciendo: “Que reciba la gracia del Lama”, simplemente no funcionará. Habiendo recibido esta preciosa vida con las Ocho Libertades y las Diez Condiciones Favorables, debemos tratar de practicar el Dharma incorporando correctamente todos los métodos maravillosos que se nos han mostrado.
Hemos recibido muchas instrucciones esenciales, cada una más profunda que la anterior. Ahora, si no practicamos y olvidamos los sufrimientos en esta vida, cuando pasemos por las etapas del estado intermedio, el sufrimiento será realmente abrumador.
Sobre las etapas del estado intermedio, incluso Guru Rinpoche dijo que es un período muy difícil porque nuestra conciencia es como una pluma siendo arrastrada en todas direcciones por un viento muy fuerte. No hay manera de saber hacia dónde irá.
En este momento depende de nosotros si ascendemos o descendemos, y eso depende de nuestra práctica. Por supuesto, recibiremos empoderamientos y habrá ceremonias de muerte, lo cual ayudará, pero el punto decisivo es ahora.
Nos corresponde a nosotros determinar nuestro destino. Por eso, tratarse a uno mismo como el enfermo, las enseñanzas del Dharma como la medicina y al Lama como el médico es la mentalidad correcta.

Six Perfections

This leads us to the practice of the Six Perfections, which really starts from the moment we begin to assemble together to do the opening prayers. The bringing and displaying of flowers in the room and the offering of the +maṇḍala+ are the practices of Generosity. Cleaning, sweeping, vacuuming and trying to conduct oneself in a proper manner are about abiding by the moral code of conduct. Not harming living beings, not killing them, not trampling on them, not getting on each other’s nerves in an assembly situation, making an effort to sit through the teachings, ignoring heat and thirst, are the practices of Patience. Listening without keeping wrong views and continuing to see the Lama with faith is the practice of diligence. Paying one-pointed attention while receiving teachings is the practice of concentration. Investigating and asking questions where things are not clear is wisdom.

The Eight Leisures (Ocho Libertades) and The Ten Endowments (diez condiciones favorable)

Now I would like to talk about the eight leisures (ocho libertades) and the ten endowments (diez condiciones favorable), which you might have heard about many times, but because this is so important, I am going to discuss this again. If you have heard about these already, then try to meditate on each and every one of these as I remind you – that would be great.
The eight leisures (ocho libertades) and then ten endowments (diez condiciones favorable) – there are examples and numerical comparisons indicating how difficult it is to be blessed with these. We say the eight “leisure defects” of +saṃsāra+ is when we are born
  1. in the realm of hell,
  2. in the realm of pretas,
  3. in the realm of animals,
  4. in the realm of gods who live very long,
  5. as a barbarian who doesn’t have a clue what Dharma is all about,
  6. with wrong views,
  7. born in a dark kalpa at a time when there is no Buddha (Buda), or
  8. born with defective senses.
Anyone who is free from these eight terrible situations, in which we have no leisure to practice dharma, has what are called the eight leisures (ocho libertades).
It is the six +afflictions+ that really give rise to rebirth in the six realms of existence. Of the six +afflictions+, aggression gives rise to rebirth in the hell realms. There are eighteen different classifications of the hell realms. Once we are in the hell realms, there is continuous suffering. There are countless beings in the hell realms. In our mental state, if we are prone to aggression then there will be consequences to pay by unleashing it.
It will help you to cast your mind to the sufferings that exists in the different hell realms, because this will drive you to lessen your aggression. When there is aggression in the mind and it is building up, then, to prevent yourself from taking rebirth in the hell realm, you must make a commitment to yourself and say, “Okay, I am not going to unleash this +affliction+. I will stay totally quiet and not speak with anyone unless this emotion goes away. I will stay still and not use my fist until this emotion disappears.” This is how we go about getting rid of aggression.
Birth in the realm of pretas is the result of miserly or stingy behavior, which comes about due to tremendous attachment (aferramiento). In the realm of pretas, there is constant suffering of hunger and thirst.
Birth in the animal realm comes about due to ignorance or the inability to distinguish between right from wrong. For example we have this tendency to want to sleep many, many, hours and to rest instead of wanting to learn and practice. In the realm of animals, there is a tremendous amount of suffering, such as animals being used as beasts of burden, and big animals killing small animals.
When beings have a tremendous amount of pride, it leads to rebirth in the realm of gods. When we take rebirth in the realm of gods, we simply do not have the conditions to practice dharma because everything is so continually pleasurable and distracting. In this situation, once your life span runs out then there is only one place to go is the lower realms.
When one is born in a remote place where one does not have access to Dharma teachings, it is not conducive to the attainment of our goal of enlightenment. Even if one is born in a situation where one has access to the Dharma teachings but one’s mind is full of wrong views, that kind of birth is not good either. Yet, if we take rebirth in one of the dark kalpas between the periods when one Buddha (Buda) has come and gone and the next Buddha (Buda) has yet to come, in a period when the teachings are not available any more, that type of situation is not good either.
The very last leisure defect is if one is born severely mentally or physically challenged. In this case, even if we had all of the other conditions such as there being a Buddha (Buda) and the dharma teachings being accessible and so on, none of that would mean anything because of one’s physical or mental impairment.
In this life if we keep bad samaya or wrong view with teachers, the consequence will be rebirth in a situation where we will not have access to Dharma teachings. We must be very careful and purify all we have accumulated as negative karma related to such things. And of course, the conditions in the three lower realms do not favor any Dharma practice regardless of whether there is a Buddha (Buda) who has come to teach or whether the Dharma is flourishing.
Another unfortunate circumstance is when we are born as a barbarian with a view that finds believable the idea of taking the life of another being as a religious act. The taking of life, causing harm to others and making other beings’ life miserable are treated as virtuous deeds by beings classified as barbarians. Although physically human, the conduct and values of barbarians are totally animal, so much so that, among these people, there is rampant incest like some getting married to their mother and so on.
Regarding wrong view, there are some 360 documented wrong views. Deviations from mainstream Buddhist beliefs are what are called wrong views. As recorded in the +sūtras+, during the time of the historical Buddha (Buda), there were many cases of people with strong negative views towards Gautama Buddha (Buda), and his teachings were seen totally in the wrong way. There are many examples of such beings that later transformed and became the Buddha (Buda)’s followers.
When we are born in any of these really dark and gloomy “leisure defect” situations, we do not really have the freedom to practice dharma. Conversely, when we are not born with these defects, we have what are called the “eight leisures (ocho libertades)”.
It is difficult to appreciate the absence of suffering without having experienced the sufferings oneself, and that is the case with these eight leisures (ocho libertades). We do not appreciate the leisures that we have. It would help to go through these teachings and investigate by saying, “What would it be like if I was born in this situation or that situation?” and all the rest of it. Try to bring these situations in your mind and appreciate the leisures that you have right now.
I am a happy person because I really appreciate the leisures that I have. For me, not being in prison is leisure in itself. For all these reasons people see me as a happy person and, indeed, I am a happy person. When I look at my students in this wonderful country with amenities and opportunities, you should be happy that you have the chance to practice dharma and, if you have problems, then compare these problems with the eight leisure defects. That will make you happy.

The Ten Endowments (diez condiciones favorable)

Now we turn to the Ten Endowments (diez condiciones favorable). They are of two types: personal and impersonal endowments. There are five personal endowments.
The five Impersonal endowments are those situations brought about by external causes and conditions that are conducive to our Dharma practice.
Long ago, a countless number of Buddhas came and taught, and many such periods came and went. In the dark ages, during the periods when there is no Buddha (Buda), we do not have access to the Dharma teachings unless, of course, we are born in a Pure Land. There were also other times, during another period when a countless number of Buddhas came in succession and taught and, after that period elapsed, there were again many dark ages for many kalpas.
At the dawn of this particular kalpa, the three thousand world systems in which we currently are were nothing but a huge ocean of existence in which there miraculously appeared a lotus flower with a thousand petals. The gods saw this wonderful sign and concluded that, in this kalpa, a thousand Buddhas will come in succession to teach sentient beings (seres sintientes). A lot more can be said about the future but the important thing is to appreciate here and now that being born as a human being with leisures and endowments is something very, very rare.
Try to develop a thorough appreciation of the +four mind-changings (cuatro cambios de mentalidad)+ through reading and contemplation. ++Great Seal (Gran Sello)++ and the Great Perfection are really lofty sounding words, but first focus on the +four mind-changings (cuatro cambios de mentalidad)+. Rejoice about this human birth at this time in this kalpa in which a thousand Buddhas will come because, if you cannot appreciate this right now, later it will be something like dying of thirst in front of a huge ocean.
Entering the path of Dharma to meet the needs of this current life is not the proper way to enter Dharma. Nor is it proper to enter the path of Dharma due to fear of what might happen in the next life. Entering the path to liberate one self and others because you cannot see any other point in continuing +saṃsāra+ is the right attitude. Practice dharma for the benefit of all, which includes oneself and others. Keep this dual motivation of your own liberation and the liberation of all sentient beings (seres sintientes).
There are many kinds of teachings and transmissions, but +love+ and compassion is the backbone of all of them. Without Bodhicitta your practice cannot be of any use to anyone. To experience the essence of Dharma, you absolutely need to have a spiritual guide who can see through the core of all traditions and practices and can impart his or her experiential understanding to you.
To illustrate this there were three Dharma brothers who went to seek advice from Lama +Atiśa+ and asked him if it would be better for them to seek academic knowledge or to follow the +quintessential instructions+ of the teacher. Lama +Atiśa+ replied, “It will be much better to follow the +quintessential instructions+ of your spiritual teacher.” Then the brothers asked why that was the case and Lama +Atiśa+ replied “Even if you can recite from memory all the Buddha (Buda)’s teachings contained in the Three Baskets, without actually experiencing the teachings through practical instructions, all of that will be useless because your mind and academic understanding will not connect.” Then the three Dharma brothers asked if it would be enough to practice the Three Vows whole-heartedly with their body, speech and mind. Lama +Atiśa+ again replied “No” and they asked “Why.” Then +Atiśa+ explained “Abiding by the Three Vows would be meaningless without developing a sense of futility of existing in +saṃsāra+; also the merits of practicing whole heartedly with your body, speech and mind would be useless without knowing how to dedicate them to perfect enlightenment.”
The point is that, without understanding the futility of remaining in +saṃsāra+, we will never be able to put an end to cyclic existence or experience the essence of the teachings. Develop this sense of futility by contemplating the sufferings in each of the six realms of existence. Right now we have this tendency to think that while there is much to be endured there also is a lot to be enjoyed. This is indicative of the attachment (aferramiento) to one self and the worldly life and, if we do not reverse this mind, this imprint will be carried forward into the next life.
Although we may physically be in +saṃsāra+, in our mind set we should be aspiring to put an end to cyclic existence. If we really look at birth, old age, sickness and death, these are all realities we all have to face. Right now we may be healthy and strong but soon we will be old and frail and there will be nothing to enjoy in the next birth.
Je Gampopa has gone so far to say, “Never mind the sufferings of the six realms of existence, even if you just focus on the sufferings of the birth process. That alone is compelling enough to want to do something with utmost urgency to put an end to rebirth in +saṃsāra+.” We hear about children being born all the time but are not really sensitive to the sufferings that these little infants go through. If we can do this, it will help us develop this sense of urgency to put an end to cyclic existence in +saṃsāra+.
Je Gampopa has also emphasized the importance of dedication. It is said that virtuous deeds collected over hundreds of kalpas through body, speech and mind can be lost by generating aggression only once. What this means is that if we do not dedicate the merits then we will loose them. If we recite +Oṃ+ MANI PADME +Hūṃ+ even once, immediately dedicate the merits for the benefit of all sentient beings (seres sintientes). Reciting +Oṃ+ MANI PADME +Hūṃ+ means generating love and kindness – that’s all there is to it. You do not want to waste your merits, so each time you generate love and kindness make sure to dedicate them.
Next, the worldly concerns – it is extremely important to make sure that our dharma activities are not plagued by worldly concerns such as thinking we are so scholarly or diligent or famous or whatever. Being elated when someone praises us or feeling bad when someone blames us or feeling good when someone offers us the high seat and so on – make sure that you do not succumb to these kinds of temptations. We in the Kagyupa tradition always supplicate not to be tempted by these. This would be difficult to appreciate right now but actually is a very important point because once we succumb to these kinds of worldly self-grasping boosting things there immediately will be jealousy and aggression because then the competition starts.
I know my negative karmic imprint is being cleansed
Patrul Rinpoche has this to say about the eight worldly dharmas:

I dislike happiness but I like suffering. Whenever there is happiness it causes the five poisons to arise. Whenever there is suffering I dislike people praising me and like when they put me down. When they praise me I become proud and my self-grasping is boosted. When people put me down I look at myself and clearly see my own faults.

The Eight Intrusive Circumstances and the Eight Incompatible Propensities
We have talked about the eight leisures (ocho libertades) and the ten endowments (diez condiciones favorable) and how they relate to our opportunity to practice Dharma. Here there is a very important teaching by Kunkhyen Longchen Rabjampa about sixteen additional conditions that come in two groups of eight that preclude any opportunity to practice Dharma. The first group of eight is different circumstances that impede our dharma practice and have to do with the immediate circumstances. The second group of eight is conditions that lead us away from Dharma.
The first of these additional sixteen conditions that work against us is the arising of any of the five poisons in our mindstream. What this means is even though we may be born as a human being with eight leisures (ocho libertades) and ten endowments (diez condiciones favorable) with access to dharma teachings and what not, the moment any one of the five poisons arises in our mind it puts an end to our access to Dharma teachings because it totally upsets the mind. Whenever a +affliction+ such as aggression or jealousy arises in oneself it is the same as being born in any one of those eight unfortunate circumstances.
The second situation is when we do not have the clarity of mind so that our understanding of the teachings is minimal. There is this tendency not to want to receive teachings, not to want to investigate the validity of the teachings and not to want to sit down and actually meditate and practice these teachings. When one is in this state of affairs again one is shutting oneself away from access to dharma practice.
The third is when those who we follow have wrong views, whose attitudes and practices are totally deviated. These kinds of people are called +māras+. When one has the wrong view and when one’s practice is deviated, then there is no +love+ and compassion and that vacuum gets filled with violence. Again, one effectively shuts oneself off from practicing Dharma.
The fourth is laziness. When we are overcome by laziness, although we may have this yearning to practice in your heart, the outcome is we shut our self away from access to dharma practice. This is a very negative thing.
The fifth situation in which we are effectively not available for practice arise when heavy negative deeds we have done in our past lives ripen as karmic imprints in this life. Although we want to practice dharma, we fall sick or some disaster happens, or somehow we are diverted from our intention to practice dharma.
The sixth situation is when we are under the control or servitude of others. We then do not have the time or the opportunity to practice dharma.
The seventh situation in which we are shut off from access to Dharma practice is because of past karma. We are so consumed by the struggle to survive in this world that we are distracted from Dharma practice. For example, we may have to go to work to earn wages and not have any time for Dharma practice. But then you might ask, “Aren’t we supposed to go to work? What about our food and houses?” Of course you have to, because, whatever is necessary for sustenance you have to do. The main point, however, is that although physically you may have to go to work and earn wages, at least in your mind you should keep the priority to practice dharma so that you will be able to liberate yourself and help other sentient beings (seres sintientes). Even we Lamas have to do worldly things to the extent that we have to feed monks, and we have to look after monasteries, and we have to do all the other things to promote the dharma. That is totally given. But it doesn’t mean we have to do it physically as well as mentally. What is so important is the future; so try to have this yearning to practice dharma.
The eighth situation is when people join the Sangha community and become monks or nuns because then they will not have to work for lodging or food on the table. They see this as an easier way because worldly needs are temporarily satisfied. Again, this is very, very wrong. Although in appearance they look like dharma practitioners, in their heart there is no dharma at all.
In the next group of eight circumstances that lead us away from Dharma; the first is when we are so driven to accumulate wealth and prosperity, with so many worldly considerations like profit and loss and looking after near and dear, that we have absolutely no time for dharma practice. We feel as if bound by the rope of wealth and prosperity. Here it is very important to see if we fall under this category or happen to know of others who fall under this category. Is there any possibility of making them see their situation?
The second situation is when, due to past karma, some people are so simply nasty and aggressive that no matter what you try to do for them you cannot have any impact on these people and, therefore, they are not able to benefit from dharma. Some time ago I came across one such person and, although he did come to attend my teachings, when I tried to give him food he gave me a dirty look and clenched his fist and nearly beat me up. Then people warned me to leave him alone. Slowly he became okay, but otherwise it was dangerous. Such people, even though they meet spiritual masters, cannot benefit due to past karmic imprints.
Another instance was after the Gar Monastery was rebuilt, and many people came to be admitted as monks. My policy from the very beginning was to let everyone come in. Whoever wanted to join the monastery and become a monk was accepted. My co-lama, Lama Chime, did not agree that this was such a good idea and really wanted me to screen people, but I did not listen. So one-by-one, we started admitting everybody who wanted to come. Among them was this well-known criminal who would steal from here and there. And, of course, from day one he started stealing from here and there and there was much chaos. Some of the monks recovered their stolen property but others did not. Although the monks tried to exercise patience, they just could not keep up because he was so out of control. Finally, my co-lama said, “All right, I am willing to do everything you say Rinpoche, but in this case you see it’s my way or else I leave today.” Then we had to expel this criminal. My point is that there are some people you simply cannot make a dent in, no matter how much you try.
In the future, it is quite possible that in a center like this, there will be certain undesirable elements wanting to join the center. We must at all times let them join. We must kind of look at them as chronically sick people. It is not his or her fault that the sick person is sick. The sick person would wish nothing but the best for himself or herself. But it is due to past karma, because of causes and conditions, that he or she is sick. We who are not sick must exercise patience. We have to show +love+ and compassion. Each time when we meet an adversary like that, each time we generate +love+ and compassion, it is mutually beneficial. Whenever there is aggression from the other side we must extend patience and +love+ to them and benefit is mutual.
This advice does not apply only to Dharma centers or monasteries but also in one’s own domestic situation. For example, husband and wife, or boyfriend and girlfriend, or among neighbors, whenever you have problems, and as a result suffering, you should try to understand the causes and conditions. If there is a rift, it is because of infidelity in one’s past lives. When you understand the nature of these sufferings, you will realize that they arose due to past karma and not by choice. You will not blame the sick person for being sick and, although there is a problem, you will not start pointing fingers at each other. Instead, you will generate +love+ and compassion and capitalize on each other’s qualities.
The third situation is when we do not have any kind of mind reversal in our outlook of +saṃsāra+, which continues to appeal to oneself, and we constantly strive to accumulate wealth and prosperity and as a result we are not available for dharma practice.
The fourth is when we do not enter into the path of Dharma. We will not able to have any time for Lamas or any devotion for the Buddha (Buda), Dharma and Sangha. In this case, our suffering becomes compounded. There are people who spend an awful lot of time learning activities for recreation and for name and fame. I remember once going to the sea side with A Bao, who pointed to some water skiers and speed-boat racers, and said to me that, if people pay as much attention to dharma practice as these people are putting into racing, they would reach enlightenment in one month! These things! Once you die, you must leave everything behind and, when you go through the +intermediate state+ stages, none of these will be of any use.
There was another time when my brother would get up and offer ten or eleven prostrations on a daily basis but one day, as I was expecting him to do the same, I heard some weird rhythmic sound and went to check. There he was with a sandbag +hūṃ+ up on one of the beams, and he was punching at the bag. I asked him what he was doing, and he said he was learning to box. Then I asked him “What for?” He said so that no one can bully him. I told him that this was totally nonsense because, if someone comes with a weapon, then your boxing isn’t going to be of any use!
The fifth situation is when one’s attitude or mindset is so strongly influenced by past karmic conditioning that one continues to have a leaning towards negative deeds and hence is not available for Dharma practice. For example, if one had been a killer in many, many former lives, or a thief, that conditioning or imprint will still be incorporated into one’s attitudes.
The sixth circumstance includes people who are simply not interested in practicing dharma. There is no leaning towards Dharma practice at all, not because of some past karmic imprints as in the previous case. This category of people is simply totally indifferent. They would rather sleep than do Dharma practice and are no more interested in Dharma practice than a dog in eating grass.
The seventh includes people who receive the Self Liberation or Bodhisattva vows but did not keep their commitments and, therefore, take rebirth in the three lower realms, in which case they loose the opportunity to practice dharma. Regarding this there are some people who say it is much better not to receive an ordination than to receive and violate its precepts. This is quite untrue. It is much better to receive ordination. To whatever extent one has been able to stay within the rules and regulations of the ordination, proportionately one will derive the benefit. So it is much better to receive the ordination, even if it means that somewhere down the road one goes against the commitments.
The eighth encompasses those people who are practicing ++Vajra Vehicle++ and violate the samaya with one’s Lama or with one’s Dharma brothers and sisters. It is very difficult for such people to have the opportunity to practice dharma.
These just outline of some of the faults that one can have. It is important for all of us – lay leaders, high Lamas and Dharma practitioners – to investigate ourselves as to whether or not we have any of these faults, which is why these additional teachings are incorporated in The Words of My Perfect Teacher. When we do find these faults, it is important to overcome them by making amends and taking corrective actions.
PRECIOUS HUMAN LIFE REVISITED
To emphasize once again that this kind of a human life with eight leisures (ocho libertades) and ten endowments (diez condiciones favorable) is extremely difficult to get, Patrul Rinpoche goes on to illustrate this with an example. He says that the three lower realms from the six realms of existence is something like a samsaric ocean so huge and deep and that three higher realms of existence are somewhat like a wooden plank that is floating on the surface of this gigantic samsaric ocean. We see a countless number of marine life, some huge and other tiny, all of whom have the same kind of Buddha (Buda) nature and feelings and sensations as we humans do, with the only difference beings all these beings neither understand what to incorporate in their life that is good for them nor do they understand what is bad for them. All these marine life, all sentient beings (seres sintientes), are represented by a turtle that is totally blind in this gigantic samsaric ocean. And this turtle comes to the surface once every hundred years. Now imagine that this wooden plank has just one hole in the middle and how difficult it would be – the chances of this blind turtle who comes to the surface just once every hundred years sticking its neck right through the hole in this single wooden plank which is constantly being swayed here and there by karmic winds in this gigantic +saṃsāra+ – the chances are very small. The Buddha (Buda) said that being born as a human being is even more difficult than that.
This is just a simple example, but there are also numerical comparisons about how rare this human life really is. It is said that if the number of beings in the preta realms are as many as the stars that can be seen in day time, then the number of beings in the hell realms are as many as stars that can be seen in the night sky, and that if the number of beings in the animal realms are as many as the stars that can be seen in day time, then the number of beings in the preta realms are as many as stars that can be seen in the night sky. And there are a countless number of beings in the animal realms, more than the number of grains that are discarded after brewing chang.
All these examples are just illustrations given to us by the Buddha (Buda). We ourselves can verify that there are many, many beings in the animal realm. All we have to do is go out there and look at a small anthill. The number of ants in just one anthill is much more than the people living in the Nangchen district. If you can find a larger anthill, you will count more ants than the number of people in an average city in the United States.
All these births come about because of the three poisons. The inhabitants of the hell realm are born there because of aggression. The ones in the preta realms are born there because of stinginess. Beings who taken birth as animals are born there due to ignorance. All living beings, including the ants, want peace and happiness and don’t want aversion, but they don’t know how to go about achieving what they want to achieve.
For the benefit of sentient beings (seres sintientes), Buddha (Buda) has given this example of how few the human beings are in comparison to other beings. Imagine a big snowstorm with many countless snowflakes and you stretch out your big thumb into the storm. However many snow flakes that will fall on the nail of your big thumb is the size of the human population in comparison.
Among the comparatively very few human beings, if you really think hard, how many are available for dharma practice with all the eight leisures (ocho libertades) and the ten endowments (diez condiciones favorable)? This will give you some proper perspective. When you go through this analysis and finally realize just how fortunate you really are, there will be a surge of rejoicing in oneself. With all the eight leisures (ocho libertades) and ten endowments (diez condiciones favorable), if now you do not turn to Dharma practice, that really would be a big waste of opportunity. It would be like living an empty life, a hollow life, a useless life.
There is a very important set of quotations in the Words Of My Perfect Teacher.

To come across a precious jewel
Is nothing compared to finding this precious human life.
Look how all those who are not saddened by +saṃsāra+
Fritter life away!

To win a whole kingdom
Is nothing compared to meeting a perfect teacher.
Look how those with no devotion
Treat their teacher as their equal!

To be given command of a province
Is nothing compared to receiving the Bodhisattva vows.
Look how those with no compassion
Hurl their vows away!

To rule over the universe
Is nothing compared to receiving a tantric empowerment
Look how those who do not keep the samayas
Jettison their promises!

To catch the sight of the Buddha (Buda)
Is nothing compared to seeing the true nature of mind.
Look how those with no determination
Sink back into delusion!

As the quotation explains, being born as a human being is by far better and worthy than finding a wonderful gem. I have been told that you can buy very expensive gems. Let’s say that you have a gem that is worth a million dollars. You sell it and bring your million dollars home. With that, you build a house and perhaps open a store. Then what? You are going to be engaged in worldly activities and completely make yourself unavailable for dharma practice. So what does this most expensive gem bring you? Nothing but suffering.
But Buddha (Buda) himself says that human life is precious. It is “Rinpoche,” meaning precious. The reason why Buddha (Buda) says that human life is “Rinpoche” is because Bodhicitta is precious. Human life by itself is just a corpse, which is not precious. What is precious in a human life is Bodhicitta. There are two – one +conventional Bodhicitta+ and the other Absolute Bodhicitta – the Buddha (Buda) said so. Having been born as a human being if you do not practice Dharma, if you do not practice Bodhicitta, then obviously this life is no good. Bodhicitta, I have said again and again, simply stated, is love. We all have love, and that’s why we are all so precious.
A classic example of someone who makes the fullest use of this precious life with all the leisures and endowment is Geshe Chengawa, who never slept and always, always, practiced. It is said that Geshe Chengawa recited the Miyowa mantra one hundred million times. He just simply wouldn’t go to sleep because human life is too precious, and there is no time to waste. And then another Geshe came to him and said, “Hey, look here, you really have to take a break. Why don’t you just go out for some fresh air and give yourself a break.” And Geshe Chengawa replied, “No, there simply isn’t any time to give myself break because human life is too precious and I must practice”.
One of the former Garchen Rinpoches, Gar +Chökyi+ Nyima, was such a very, very devoted practitioner that he recited the +Cakrasaṃvara+ mantra 130 million times. When +Cakrasaṃvara+ was fully propitiated, it is said that Gar +Chökyi+ Nyima had the power to fly and perform all kinds of miracles.
Here there is a very auspicious stanza from the wonderful Patrul Rinpoche. This is his aspiration prayer on behalf of all sentient beings (seres sintientes).

Although I have won these freedoms,
I am poor in Dharma, which is their essence
Although I have entered the Dharma,
I waste time doing other things.
Bless me and foolish beings like me
That we may attain the very essence
of the freedoms and advantages.

The essence of the eight leisures (ocho libertades) and the ten endowments (diez condiciones favorable) is +love+ and compassion. So when we leave this body and when we go yonder what we carry with us is +love+ and compassion. That is something we carry forward. We must ask ourselves, “Have I +love+ and compassion to carry with me in my next life?” So a great deal is said but when you sum it up it’s very, very easy. What we all need take with us in our next life is +love+ and compassion. That is very, very easy to understand, and something for which we should all strive.

CONTINUE YOUR STUDY

I am just skimming through these pages, and there are many things in here that I myself will not be able to teach you a great deal because I am not all that good with semantics. I try to practice. Traga Rinpoche will be coming here to teach. He is indeed a sublime teacher. You can just carry on from here, little by little, and then you will have other teachers to teach these things. It is very wonderful that you can come to listen and receive these teaching from me and you will receive the rest of the teaching from Traga Rinpoche and others.
(This teaching was given at Drikung ++Great Vehicle++ Center in Apr 25-27, 2001. In this teaching, Garchen Rinpoche gives a brief commentary on Patrul Rinpoche’s ‘The Words Of My Perfect Teacher’. Oral translation was provided by Tashi Jamyangling. This is transcribed from 6 cassette tapes, and is lightly edited.)
First of all, to all dharma brothers and sisters, I want to wish you tashi delek. Assembly of the most excellent Sangha – Sangha as in the Buddha (Buda), Dharma and Sangha – this is what a Sangha is, the assembly of the practitioners or the followers of Dharma.
The words of enlightened beings, the words of a Buddha (Buda), are absolutely profound. Each word has many profound meanings, that is, if you have the academic knowledge. But I do not have a great deal of academic knowledge – just enough to get by with my practice. In accordance with my own understanding of the Dharma, I will give you a brief teaching.