HH Dilgo Khyentse Rinpoche Teaching, Giving Instruction, Reason, Preaching, Transmission of the Dharma mudra, after a visit to the Sakya Dharma Center, 1976, SeaTac Airport, Seattle, Washington, USA
Three Short Teachings
By Dilgo Khyentse Rinpoche:
Thoughts and the Mind
Like waves, all the activities of this life have rolled endlessly on, one after the other, yet they have left us feeling empty-handed. Myriads of thoughts have run through our minds, each one giving birth to many more, but what they have done is to increase our confusion and dissatisfaction.
When we closely examine the ordinary habits that underlie whatever we do and try to discover where they come from, we find that their very source is our failure to investigate them properly. We operate under the deluded assumption that everything has some true, substantial reality. But when we look more carefully, we find that the phenomenal world is like a rainbow—vivid and colorful, but without any tangible existence.
When a rainbow appears in the sky we see many beautiful colors—yet a rainbow is not something we can clothe ourselves with, or wear as an ornament. There is nothing we can take hold of; it is simply something that appears to us through the conjunction of various conditions. Thoughts arise in mind in just the same way. They have no tangible reality or intrinsic existence at all. Therefore, there is no logical reason why thoughts should have so much power over us, nor why they should enslave us.
The mind is what creates both samsara and nirvana. Yet there is nothing much to it—it is just thoughts. Once we recognize that thoughts are empty, the mind will no longer have the power to deceive us. But as long as we take our deluded thoughts as real, they will continue to torment us mercilessly, as they have been throughout countless lives. To gain control over the mind, we need to be aware of what to do and what to avoid, and we also need to be alert and vigilant, constantly examining all our thoughts, words, and actions.
To cut through the mind’s clinging, it is important to understand that all appearances are void, like the appearance of water in a mirage. Beautiful forms are of no benefit to the mind, nor can ugly forms harm it in any way. Sever the ties of hope and fear, attraction and repulsion, and remain in equanimity in the understanding that all phenomena are nothing more than projections of your mind.
Once you have realized the absolute truth, you will see the infinite display of relative phenomena that appears within it as no more than an illusion or a dream. To realize that appearance and voidness are one is simplicity or freedom from conceptual limitations.
Self and others
As you wish to be happy, so you should wish others to be happy too. As you wish to be free from suffering, you should wish that all beings may also be free from suffering. You should think, “May all living creatures find happiness and the cause of happiness. May they be free from suffering and the cause of suffering. May they always have perfect happiness, free from suffering. May they live equanimity, without attachment or hatred but with love towards all without discrimination.”
To feel overflowing love and almost unbearable compassion for all living creatures is the best way to fulfill the wishes of all the Buddhas and Bodhisattvas. Even if, for the moment, you cannot actually help anyone in an external way, meditate on love and compassion constantly over the months and years until compassion is knit inseparably into the very fabric of your mind.
As you try to practice and progress on the path, it is essential to remember that your efforts are for the sake of others. Be humble and remember that all your exertions are child’s play compared to the vast and infinite activity of the Bodhisattvas. Like parents providing for the children they love so much, never think that you have done too much for others—or even enough. Even if you finally establish all living creatures in perfect Buddhahood, think that all your wishes have been fulfilled. There must never be a trace of hope for any benefit for oneself in return.
The essence of the Bodhisattva practice is to go beyond self-clinging and dedicate yourself to serving others. The Bodhisattva’s activity hinges on the mind, not how your actions might appear externally. True generosity is the absence of clinging, ultimate discipline is the absence of desire, and authentic patience is the absence of hatred. Bodhisattvas can give away their kingdom, body, and dearest possessions because they have completely overcome any inner impoverishment and are unconditionally ready to fulfill the needs of others.
The teachings we need most are those that will strengthen and inspire our practice. It is all very well to receive teachings as high as the sky, but the sky is not easy to grasp. Start with practices that you can truly assimilate—developing determination to be free of ordinary concerns, nurturing love and compassion—and as you gain stability in your practice, you will eventually be able to master all the higher teachings.
The only way to achieve liberation from samsara and attain the omniscience of enlightenment is to rely on an authentic spiritual teacher. An authentic spiritual teacher is like a sail enabling a boat to cross the ocean swiftly.
The sun and moon are reflected in clear, still water instantly. Similarly, the blessings of the Three Jewels are always present for those who have complete confidence in them. The sun’s rays fall everywhere uniformly, but only where they are focused through a magnifying glass can they set dry grass on fire. When the all-pervading rays of the Buddhas’ compassion are focused through the magnifying glass of your faith and devotion, the flame of blessings blazes up in your being.
Obstacles can arise from good and bad circumstances, but they should never deter or overpower you. Be like the earth, which supports all living creatures indiscriminately, without distinguishing good from the bad. The earth is there. Your practice should be strengthened by the difficult situations you encounter, just as a bonfire in a strong wind is not blown out but blazes even brighter.
When someone harms you, see him as a kind teacher showing you the path to liberation and merits your respect. Pray that you may be able to help him as much as you can, and whatever happens, never hope for an opportunity for vengeance. It is particularly admirable to bear the harm and scorn of people with less education, strength, or skill than you patiently.
Look right into it, and you will see that the person who is harmed, the person who harms, and the harm itself are devoid of any inherent reality. Who, then, is going to get angry at mere delusions? Faced with these empty appearances, is there anything to be lost or gained? Is there anything to be liked or disliked? It is all like an empty sky. Recognize that!
Once you control the anger within, you will discover that no single adversary is left outside. But if you heed your hatred and attempt to overcome your external opponents, even if you succeed, more will inevitably rise up in their place. Even if you managed to overpower everyone in the whole world, your anger would only grow stronger; to follow it will never make it subside. The only intolerable enemy is hatred itself. To defeat the enemy of hatred, it is necessary to meditate one-pointedly on patience and love until they truly take root in your being. Then there can be no outer adversaries.
Ask yourself how many of the billions of inhabitants of this planet have any idea of how rare it is to have been born as a human being. How many who understand the rarity of human birth ever think of using that chance to practice the Dharma? How many of those who think of starting to practice do so? How many of those who start to continue to practice? How many of those continue to attain ultimate realization? Indeed, compared to those who do not, those who attain ultimate realization are as few as the stars you can see at daybreak compared to the myriad stars you can see in the clear night sky.
As long as you, like most people, fail to recognize the true value of human existence, you will fritter your life away in futile activity and distraction. When life comes all too soon to its inevitable end, you will not have achieved anything worthwhile at all. But once you see the unique opportunity that human life can bring, you will direct all your energy into reaping its true worth by putting the Dharma into practice.
If you use your human birth correctly, you can achieve enlightenment in this lifetime. All the great Siddhas of the past were born ordinary people. But by entering the Dharma, following a realized teacher, and devoting their whole lives to practicing the instructions they received, they could manifest the enlightened activities of great Bodhisattvas.