Dzongsar Khyentse RinpocheIf you want to know about buddhanature, then Maitreya’s Uttaratantra Shastra is the text you have to study. It’s important to be careful when establishing the idea of buddhanature, because otherwise it might end up becoming something like an atman, or a truly existing soul. The Mahayana shastras talk about the qualities of freedom, or elimination, such as the ten powers, the four fearlessnesses, the thirty-two major marks, the eighty minor marks, and so on. If you’re not careful, you might start to think about buddhanature theistically — that is, in terms of the qualities of a permanent god, soul, or essence. But all these qualities talked about in the Mahayana shastras are simply qualities of the absence of dirt.
When we talk about the result of elimination, we automatically think we are talking about something that comes afterward: first there is elimination and then comes its effect. But we are not talking about that at all, because then we would be falling into an eternalist or theistic extreme. “Elimination” means having something to eliminate. But in the Prajnaparamita, we understand that there is nothing to eliminate. And that is the big elimination. The result of that elimination isn’t obtained later. It’s always there, which is why it’s called tantra, or “continuum.” This quality continues throughout the ground, path, and result. The window continues from before the dirt was there, while the dirt is being washed away, and after the cleaning is complete. The window has always been free from the concepts of dirt and freedom from dirt. That’s why the Mahayana sutras say the result is beyond aspiration. You cannot wish or pray for the result of elimination, because it’s already there; it continues all the time, so there’s no need to aspire to it.
You exist in connection with others ~ 17th Karmapa
17th KarmapaThe aim is to be able to feel the extent to which others are extremely important and integral to you and also to gain an emotional awareness that you are never, ever really separate from them. Others are part of you, just as you are part of them. You exist in connection with others. When you see this, you can also see that your happiness and suffering depend upon others. If you think solely in terms of yourself and your own happiness, it simply does not work. There is no happiness without relying upon others.
Nondual Wisdom ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheThe essence of all of the Buddha’s teachings is emptiness, or interdependent arising. Nothing arises, dwells, or ceases independently. Therefore, there’s nothing permanent. There is no truly existing self. Everything that we think exists, or does not exist, or both or neither — all these things are fabrications of our mind. We fabricate them and then we become attached to our fabrications. But we don’t realize they are our own fabrications. We think they are real, but basically, every single conception or clinging that we have is some kind of fanatical process. The Mahayana sutras teach emptiness, or shunyata, to lead us beyond all these extremes and fabrications.
When we talk about emptiness, something beyond fabrication, we immediately think of a state of being that has no function, like a couch potato or piece of stone, but that is absolutely not correct. It is not merely a negation, elimination, or denial. It is not like the exhaustion of a fire or the evaporation of water. It is full of function, and we call this function buddha activity, which is one aspect of buddhanature. This buddhanature has an aspect of uninterrupted wisdom. This is the difficulty, because as soon as we talk about wisdom, we think in terms of cognition and the senses and their sense objects. We are curious about how a buddha perceives things. But although buddhanature is seemingly a cognizer, it has no object, and therefore it cannot be a subject. Furthermore, it’s not inanimate, nor is it animate, in the sense of mind. This is why the Uttaratantra Shastra is really complementary to the Mahasandhi (Dzogchen) teachings, which always say that mind and wisdom are separate — the dualistic mind of subject and object is separate from the nondual wisdom, which is not other than buddhanature.
The relationship of teacher and student ~ 17th Karmapa
17th KarmapaIn terms of guru yoga, the relationship of teacher and student – or lama and disciple – is important in the practice of the Dharma. Understanding how to engage in this profound relationship is an important point. It is an internal connection of the mind, not just an outer or physical connection, nor merely a matter of seeing one another or speaking together. It is an absolute connection, and a noble and wholesome one. I believe that it is very important to make this profound connection meaningful. There are two main factors that come together to create a relationship between lama and disciple: the lama’s compassion and the disciple’s devotion.
The authentic guru lineage is indispensable ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheOne quality that is indispensable is the authentic guru lineage. As the great Sakyapa master Drakpa Gyaltsen said, a guru without lineage has no blessing. Lineage establishes a pedigree of sorts and is an absolutely necessary component of the path. Lineage is a history; it provides authentication. Where there is a lineage, there is a path, and the path has been tested.
Any path leading from one place to another is a product of causes and conditions, and the Buddhist path is no exception. Working with causes and conditions is the essence of the Buddhist path. In the beginning — especially in the beginning — we strive to no longer gather negative causes and conditions, and we learn how to apply positive causes and conditions. Eventually we gather the specific causes and conditions needed to disentangle ourselves from causes and conditions altogether.
For the Vajrayana practitioner, the right causes and condition are of utmost importance. Of all the many causes and conditions, lineage happens to be an extremely decisive factor. On a fundamental level, lineage is a condition that, in our human mind, authenticates the teaching and the teacher. A lineage can be a reference point: you can refer to what has been done by all the lineage gurus prior to your own guru, and this will oftentimes help build confidence in the teacher and the teachings.
Looking at your own eyes ~ Chögyam Trungpa
Chögyam TrungpaA great teacher of meditation once said, “Meditating is trying to look at your own eyes without using a mirror.” That’s a very mysterious statement. How can we look at our own eyes without a mirror? The idea stops us in our tracks. But maybe we can explore that in our practice. The only way to solve this riddle is just to be there.
Not outside yourself ~ Dilgo Khyentse Rinpoche
Dilgo Khyentse RinpocheThe Buddha is not to be sought outside yourself.
Check how the guru handles criticism ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheMany gurus claim they are straight shooters: they say what they think without inhibition or filters. But if they dish it out, they should be able to take it. They should embody tolerance. But most of the time, critical gurus don’t tolerate criticism very well. One way to check is to watch how the guru handles bad publicity. Check the Internet to see whether he or she has ever been met with scandal, and if so, how did he or she react? How a person handles praise and criticism, gain and loss, fame and insignificance, happiness and suffering is all very telling.
Our life is taking place in each moment ~ 17th Karmapa
17th KarmapaLife is something to be greatly cherished. It unfolds from moment to moment. Meditating on death and impermanence makes us aware of that fact, and teaches us to cherish each and every moment of our lives. If we make just one moment meaningful, that amounts to the same thing as making our whole life greatly meaningful. Our life is taking place in each moment.
Sometimes people think the traditional meditation on death and impermanence involves having the painful and frightening thought, “I am going to die! Oh, no!” That is not a correct understanding of what contemplating impermanence means. Rather, it means not letting even a tiny part of our life go to waste. By cherishing our life and earnestly applying ourselves to living it fully, we are accomplishing the purpose of meditating on death and impermanence.
Look beyond titles and hats ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheThough essentially unnecessary, the rank of a lama does serve a purpose. Institutions and titles can provide a measure of safety. Just like it might be safer to go to a popular restaurant because it has been written up in guidebooks, popular lamas come with many personal endorsements.
Then again, the system is not foolproof; reputations can be bought. You can always go to a restaurant and check for yourself, but in the spiritual world, it’s much more difficult to come to a conclusion.
This is all just to say that those who are seeking a guru should not look in only one direction; they should look beyond titles and hats. They should also look beyond their romantic ideal of a guru, whether it be an ascetic or a crazy wise man.
Sign of a mature practitioner ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheA mature practitioner will usually have a far purer perception of others than a beginner. The more enlightened qualities a practitioner acquires, the humbler he will become; the more time he spends with his guru, the greater his devotion; and the more he hears and contemplates the dharma, the quicker his pride and arrogance will diminish.
The supreme sign of a great practitioner is not that he sprouts a halo, has extraordinarily auspicious dreams, experiences bliss continuously, or can foresee our miserable futures. The supreme sign is that he no longer has any interest in material gain, fame, the respect of others, or being the centre of attention.
Don’t waste your time ~ Dudjom Rinpoche
Dudjom RinpocheDo not allow yourself to become impervious and blasé regarding the Dharma; do not lead yourself astray. Let the profound Dharma sink into your mind. Now that you have obtained this excellent life, so hard to find, now that you have the freedom to practice the teachings, don’t waste your time.
The power of our senses ~ 17th Karmapa
17th KarmapaThere is much to be said for sensory experiences as a way to feel our personal interconnectedness in a vivid and unmediated way. As our senses open, our heart is moved. This direct experience evokes affection and affection, and that leads naturally to wanting to nurture and protect our planet.
Don’t Set Out to Save the World ~ Pema Chödron
Pema ChödronWhen we are training in the art of peace, we are not given any promises that, because of our noble intentions, everything will be okay. In fact, there are no promises of fruition at all. Instead, we are encouraged to simply look deeply at joy and sorrow, at laughing and crying, at hoping and fearing, at all that lives and dies. We learn that what truly heals is gratitude and tenderness.
It isn’t that we say, “It doesn’t matter about me all that much, but if I changed the world, it would be better for other people.” It’s less complicated than that. We don’t set out to save the world; we set out to wonder how other people are doing and to reflect on how our actions affect other people’s hearts.
Limitless opportunities ~ 17th Karmapa
17th KarmapaWhy do we need to contemplate impermanence? The fact that things change does not mean we lose something. Rather, it is a sign that we have new opportunities and new options. We meditate on impermanence in order to see that the change that takes place moment to moment represents moment after moment of opportunity. The opportunities available to us are inexhaustible and limitless, and are arising continuously. We meditate on impermanence so that we can make full use of these opportunities and make good choices.
The clarity aspect ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheYou could say that when Nagarjuna explains the Prajnaparamita, he concentrates more on its empty aspect, whereas when Maitreya explains the same thing he concentrates more on the “-ness” aspect. This “-ness” is buddhanature. You might wonder why the Buddha taught in the sutras that all phenomena are like clouds—unstable, naturally illusory, and empty. Why is it that even though we can experience them, they are without essence, like a dream or mirage?
Why is all this taught as emptiness in the Madhyamaka teachings and the Prajnaparamita Sutras? And as Mipham Rinpoche’s commentary on the Uttaratantra Shastra asks, why in this third turning of the wheel of dharma does the Buddha say that this buddhanature exists within all sentient beings? Isn’t that a contradiction? Furthermore, since buddhanature is very difficult to understand, even for sublime beings who are on the path, why is it taught here for ordinary beings? Let’s go to Maitreya’s text:
He had taught in various places that every knowable thing is ever void, like a cloud, a dream, or an illusion. Then why did the Buddha declare the essence of buddhahood to be there in every sentient being? (Stanza 156)
First of all, there is no contradiction between the second turning of the wheel of the dharma, where the Buddha taught that everything is emptiness, and the third turning of the wheel, where the Buddha taught that all sentient beings have buddhanature. In the Prajnaparamita Sutras of the second turning, the Buddha emphasizes that nothing is truly existent. So here, when Buddha says there is buddhanature, he isn’t saying that buddhanature truly exists. Rather, he is emphasizing its clarity aspect. When we talk about the union of clarity and emptiness, it’s important that we understand both aspects, not only the emptiness aspect.
Humble Gurus ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheIt’s usually safer to go with a guru who is not interested in fame. There is a chance that some gurus might be madly designing and printing pamphlets and buttons for the sake of all sentient beings. Not all lamas who are zealously promoting themselves and sitting on the highest thrones have an ulterior motive; some might actually be humble. But the greatest teachers of recent times said repeatedly and with complete conviction that they were not enlightened. They claimed to be totally ordinary beings, and they exhibited their humble devotion to their own gurus and teachers again and again. For example, when I asked Kyabje Dilgo Khyentse Rinpoche for his treasure teachings, his response was that there are so many great treasure teachings and that his were completely useless. He said I should not be wasting my time pursuing him. Instead, most of the time all he talked about was his devotion to his own teachers.
Transforming death, the intermediate state, and rebirth ~ 14th Dalai Lama
14th Dalai LamaIn order to train in the path that would allow us to transform death, the intermediate state, and rebirth, we have to practice on three occasions: during the waking state, during the sleeping state, and during the process of death.
Through others and their lives ~ 17th Karmapa
17th KarmapaI often think that we might not find value and purpose within the life we live with this one body, but we will find it through others and their lives. In this way, other people become the mirror in which we can see our own dignity and value reflected.
I must go there today ~ Ryokan
RyokanI must go there today –
Tomorrow the plum blossoms
Will scatter.