Door to Satisfaction (Audio and Unedited Transcript)

By Kyabje Lama Zopa Rinpoche
Vajrayana Institute, Sydney 2006 (Archive #1580)

These teachings were given at Vajrayana Institute, Sydney, Australia in June 2006. The first file in the series is a recording of an address Rinpoche gave at the opening of their new building in which he talks about the benefits of Dharma centers.

These teachings include an oral transmission and commentary on Opening the Door to Dharma, a fifteenth century Kadampa mind training text which forms the basis of Rinpoche's book The Door to Satisfaction.

Saturday June 10th: Teachings Part B

Then, the minute when you recognize that then, without much, even without need much, very extensive reasonings what are explained in the philosophical texts, all those various, in the Madhyamika subject, those commentaries, various reasonings, to analyze whether it exists or not, this false I, this I existing from its own side, this real I existing from its own side, this object to be refuted, which is on the merely labeled I, which is on the merely labeled I. So, even without using all those extensive logics, reasonings, however, just simply thinking, like the king of the logic, king among all the logics, to realize empty, the king of the logic, that the I is not truly existent because it is a dependent arising. The subtle dependent arising, so merely imputed by mind, depending on the base and the mind label, existence. So meditating in the meaning of the subtle dependent arising, the Prasangika school view.

So, you use reason like this, something simple, very powerful, on the right, right on the top of the false I, the object to be refuted, that, when there was a war, I think during Bush’s father’s time, when Bush father or Bush son, I’m not sure. I’m just describing how, when I saw on the TV that, so there’s, in Iraq or those places, anyway, where there’s army, where there are weapons. So from very far, they mark those places, and then from very far, the missiles sent right on that target, from very far missiles are sent, right on the target.

So then here when we meditate on emptiness, so use the logic like a weapon right on the target, right on that target, the gak-cha, object to be refuted. So if you missed the target, then even your whole life, hundreds of years or billions of years even you meditate on emptiness, nothing happens, if you miss the target, the object to be refuted. The object to be refuted, you kept so precious there, you kept so precious, like a jewel, then thinking, meditating where is the I? ?Generally ?after the merely labeled I, however, nothing touched, untouched to the object of ignorance, the false I, the real I in the sense existing from its own side. So that one, nothing touched. So maybe there’s a belief or maybe that you think, How can this be possible? How can this be nonexistent? Not possible! If this real I is nonexistent then there’s no I. Then there’s no I. There’s no I who’s doing all the activities. Then I doesn’t exist. Thinking like that. Because unable to see the differences, I which exists, I which doesn’t exist. I which exists and the I, the self, which doesn’t exist. So, the existing I and then this false I, unable to differentiate. So for you, it’s become one. So this real I, how can this be empty? Then there’s nothing. So you think, sometimes you have a wrong way of thinking, If I realize, if I see that this one is nonexistent, then that means I fall in nihilism, if I see that this real I is lost, become nonexistent, then afraid you fall, so scared falling in nihilism. So sometimes there can be wrong understanding like this. It is correct procedure, that’s correct, so seeing that this is totally nonexistent, empty, that’s the ultimate nature of the, seeing the ultimate nature of the I.

Then as a result, from that realization, ultimate truth of the I, then you have as a result, unshakable realization, unchangeable realization, unshakable realization that the I exists, exists, exists in mere name, merely imputed by mind. So, the conventional truth of the I, as a result that this realization comes, that nobody can, strong understanding, realization, that the I exists, it exists in mere name, merely imputed by the mind. So your own experience that the I exists, this conventional truth of the I, that anybody says there’s no I, anybody try to teach you a philosophy, anybody try to explain you philosophy, their philosophy, that there’s no I exists, so any thought comes it is superstitious thought, any thought, even bodhicitta is a superstitious thought, compassion is a superstitious thought, so any thought of phenomena comes, superstitious thought, everything is to be abandoned, so whatever others try to influence you, try to teach you, can’t, you cannot be influenced, you cannot be misled, influenced by others, because you have your own discovery, deep in your heart this realization.

So, [long pause] so the, in Lama Tsongkhapa’s teaching, Three Principal Aspects of the Path to Enlightenment, [Tibetan] [pause] Seeing, when one see all the phenomena, samsara and nirvana, all the phenomena of samsara and nirvana, the cause and effect, it’s unbetrayable forever. So from the nonvirtue, there’s nonvirtue existing and from that, the result suffering, rises. From the positive, from the virtuous, so there’s a virtuous action exist and from that, result happiness rises. So those, cause and effect. So from delusion and karma, the samsara comes into existence. Then, by actualizing the true path, wisdom directly perceiving emptiness, then one can cease all the defilements, the disturbing-thought obscuration one can cease, however, one can cease karma and delusion, and can be liberated from all the oceans of samsaric suffering, one can be liberated from this forever. So able to achieve sorrowless state.

So however, so, this is there, then all this unbetrayable, then along with that, [Tibetan] so that is, [Tibetan] so that is the, ?mig pa, here, object of ignorance, that I described yesterday, object of ignorance, the ignorance holding the I, aggregates, so forth truly existent, independent. So [Tibetan], so for example, the real I, putting in ordinary words, the real I, according to Western psychology terms, the emotional I or the, from the philosophy, I which is object to be refuted, gak-cha. So, [Tibetan] so this I appeared not merely labeled by mind, existing from its own side, so which is believed by ignorance, okay. So, this I, which is ?entrusted, like we say, Oh, this person I can’t trust much. This person I can’t trust, this one I can trust. I’m just using in another way, this person I can’t trust this person, this one I can trust. So you completely rely on that person, whom your trust. So here, this I entrusted by the ignorance, by ignorance, hundred percent believe that it’s true, okay.

So that [Tibetan] so all, not only I, aggregates, any phenomena, ?ka yin, any, ?kun shig pa, so anyway, there should be other words, but anyway, I just give the meaning, ?kun shig pa, so you see totally nonexistent. You see totally nonexistent, what ignorance entrusts, that I, real I what the ignorance completely trusts, entrusts, entrusted to, suddenly here realize, it doesn’t go anyway, not going through the window or door or, just there, you realize nonexistent, nonexistent as it is nonexistent. You realize it’s totally nonexistent as it is nonexistent, that which is nonexistent. That which is not there from the beginning, from beginningless, the I, from beginningless rebirth has never been truly existent. From beginningless rebirth the I has not been, never been truly existent. Never been that way, even for a second, even for a second it’s never been that way. Never been in that nature. Not even for a second, from beginningless rebirth has never been that way. So, but you don’t see it, but you’ve been believing, by following the ignorance, not by following wisdom, by following ignorance.

However, so believing that, entrusted in that from beginningless rebirth. As the I appear false from beginningless rebirth up to now, so then, believing it’s true from beginningless rebirth up to now. So now, only now, then which ignorance has been entrusted from beginningless rebirth then suddenly there you realize totally nonexistent. Totally nonexistent right there. In reality which never, which has been empty, which never came into existence from the beginning, from beginningless rebirth up to now. Only now realized, discovered.

So, [Tibetan] what your ignorance entrusted, any object of ignorance, which means the real this and that, okay, in the sense existing from its own side, not merely labeled by the mind. So, with ignorance entrusted, so any of ?them, see empty, then [Tibetan] so that person then [Tibetan] entered in the path pleases all the buddhas. Why? Because this is the first step towards liberation. Because you made the first step to go to liberation, the cessation of all the suffering and cause, cessation of the oceans of hell suffering, cessation of the oceans of hungry ghost sufferings, cessation of the suffering of the animals, cessation of the oceans of problems of human beings, suras, asuras, all that. So here you made the first step to achieve that so, of course, the buddhas will be extremely pleased, happy. So you realize the heart of the Buddhadharma. Here you have realized the heart of Buddhadharma.

[Tibetan] In the Bodhicaryavatara like that, so all the teachings are for to realize emptiness, for that. So the rest of the Buddha’s teachings is to realize emptiness. So, any other realization one has, sutra or tantra, but without the realization of emptiness you can never be liberated from samsara. [pause]

So here, when you have your own experience, realization, nobody can cheat you. Nobody, you have your own valid experience. As Buddha explained, as Nagarjuna explained, as Milarepa explained, as Lama Tsongkhapa explained, so you see that way, you discover that way according to their teachings, so nobody can cheat, because a hundred percent it’s proved with your own experience what they explained.

So, sorry, again the subject, again went on this.

So here, I want to mention Seventh Dalai Lama’s advice, that’s very powerful, this quotation, in the daily life to remember or to use for meditation, advice to practice, how to meditate on emptiness in the daily life, especially in the busy life, and busy, in those busy times.

[Tibetan] So what it’s saying, that, [Tibetan] every single phenomena of samsara and nirvana, nirvana doesn’t mean here that which is beyond from samsara, it doesn’t mean only the sorrowless state of Hinayana, or Lesser Vehicle path; this includes also enlightenment, that which is beyond from samsara. So every single phenomena of samsara and the beyond from samsara, or you can say sorrowless state, so this one means all these, which are merely imputed by mind, okay. Or every single phenomena of samsara and nirvana, merely imputed by mind, okay.

[Tibetan] So then the next thing is, your own superstition, ignorance, ?tok, superstitious thought, ignorance, ignorance is the king of superstitions, king of superstition, like king of delusions and king of superstitions, so this is the principal superstition, the ignorance, the root of samsara. So, [Tibetan] your own, to the illusion created, yeah created, to the illusion created by your own superstitious thought, okay. So that is the, last night and today, so last night and now, what I told this, hallucination, appearance of truly existent hallucination, projected by one’s own ignorance. [Tibetan] So all this, you create illusion, like this, by one’s own superstition. [Tibetan] Samsara and nirvana, everything, whole phenomena, the true cause of suffering, true suffering, completely merely imputed, covered by illusion, existing from its own side, and by one’s own superstitious mind, the ignorance. Then the path, enlightenment, liberation, enlightenment, everything, which is merely imputed by mind, again this is decorated this illusion, the truly existent, with this illusion, and independent, not merely labeled by the mind. So, created by one’s own superstitious thought, okay.

[Tibetan] Then, by, I just mentioned before entrust, entrust, because ignorance entrust, you let your mind entrust, so [Tibetan] the same, [Tibetan] by holding all this true, I, action, object, all this, what appears real in the sense existing from its own side, then, [Tibetan] by holding on this true, okay. [Tibetan] Then it cheats you, by holding on this I, action, object, all this, so the samsara, nirvana, the whole [Tibetan], so holding on to it’s true, all this hallucination, illusion. [Tibetan] Then, by holding on all this true, then it cheats you, it deceives you. So deceives you, how it deceives you, you think it’s true, all these are true, then attachment rises. Then, ignorance first, ignorance, by holding on that true then you create the ignorance, root of samsara, of course, holding the I and aggregates that they’re true as they, the independent or truly existent or not merely labeled by mind, which doesn’t exist, which is not there, then holding that’s true, holding there that it’s true, then you create the root of samsara, from where all the delusion and karma, all the oceans of samsaric suffering rises. So that’s how it cheats you. It has been cheating, because it has been cheating, deceiving you, from beginningless rebirth, so therefore, still you’re not liberated from the oceans of samsaric sufferings. Because entrusted, holding as true. So the other, besides the I and aggregates, other objects, then same, [Tibetan] so holding on them true.

So if you don’t hold on them true, then if you look at them hallucination, at that which is hallucination, look at them empty as it is empty, or that that phenomena is merely imputed by mind, so then it cannot cheat you. You don’t create the wrong concept, true existence, and by meditating, realizing, meditating in this way, the anger, attachment, all those other negative emotional thoughts do not rise. Doesn’t see any point. Totally nonsense, childish, total nonsense to rise anger. There no such thing there, total nonsense to get angry, total nonsense to rise attachment, all these negative emotional thoughts. So therefore, one do not engage in the karma, cause of samsara, one do not create delusion and karma, cause of samsara and particularly cause of the lower realms, hell, hungry ghost, animal. You don’t create hell, you don’t create the animal, those realms, or hungry ghosts, those suffering realms.

Then, so it cannot, yeah, then it only, meditating in this way, practicing mindfulness everyday life, having realized this, then the wisdom seeing emptiness, then by developing that, then it eliminates the ignorance and the seed of delusion, the negative imprint, from where the delusion rises, it eliminates that, so then able to eliminate, then no cause for the delusion, no cause for delusion at all, so made impossible to rise delusions, so that means impossible then to create karma and experience the result sufferings. Not only that but with bodhicitta then by developing the wisdom, cease even the subtle defilements, subtle negative imprints, achieve enlightenment, then able to liberate numberless sentient beings from the oceans of samsaric sufferings and bring them in full enlightenment.

So now here, [Tibetan] so by holding on this true, then cheats you, deceives you. So that’s very true. We don’t talk about liberation, enlightenment, without talking liberation, enlightenment, all these long-term things, just day-to-day life problems, day-to-day life all these emotional problems, negative emotional problems, what makes to rise all these negative emotional problems, jealous mind, all these, anger, attachment, jealous mind, all these negative thoughts, unhealthy mind, all this is because you trust, all this is because you hold on all these hallucinations true, all these are real, true. All these are real, true. So the basic problem is that. So everything, all these negative emotional thoughts came from that. So becomes very clear, everything is based on this, whole life problems based on this, holding onto this all this is true. It’s not true.

So you can see all our daily life problems, you can see day-to-day life problems, without talking liberation, enlightenment, all these big things, just day-to-day, the whole problem came from there. All the depression, loneliness, thinking that my life is meaningless, hopeless, low esteem, I never hear of low esteem in Tibet or Nepal or India, low esteem, but seems in the West low esteem seems very, how to say, not important, but low esteem or high, there are other things, there are other extra things to do with the mind, problem of mind. So all these things, all these problems of life day to day, it’s basically [Tibetan] by holding on true all these things, then it becomes the basis for all these problems, rising all these negative emotional, all these daily life problems we have.

So made life so expensive, by holding on all this is true, then all these negative emotional thoughts rises, then that makes you sick, even physical sicknesses. So, unhealthy mind then even the blood circulation it blocks. So those who do research in the West, scientists or psychologists, I’m not sure, found out that among the people who are impatient there’s most number of heart attacks. So however, made the life so expensive, by holding all this is true, then made the life, all these negative emotional thoughts rising then made the life so expensive, so expensive. So busy, made the life so busy, so busy, because all this, holding all this true and then all the negative emotional thoughts that which rises on the basis of that, made life crazy, so busy and all the worry, fear, all these things.

So then here, then [Tibetan] so here then Fifth Dalai Lama here gives what to do, advice. [Tibetan] So don’t cling on the, ?chu nang is the hallucination, or hallucinated appearance or hallucination, [Tibetan] is don’t cling, don’t cling to the hallucinated appearance. [Tibetan] means look at it empty. [Tibetan] So this is Seventh Dalai Lama’s, after he explained then the meditation, the antidote, everyday life what to do, especially in the busy life, how to do. One part of your mind….

It’s like in the Bodhicaryavatara, Shantideva explained, when you, how to practice mindfulness or in other words, how to meditate, similar, how to practice mindfulness. So, while you’re doing the activity, while you’re doing whatever activity you’re doing, at the same time watch the mind. So, Shantideva gave the example that the container with a drink, so bowl filled with drink, so you’re walking at the same time, by carrying this you’re walking at the same time, so you’re looking at the road, at the same time watch this, to not spill over. That, same that when you meditate, so of course after you’ve accomplished the perfect meditation, the shamatha, calm-abiding, different, but at the beginning, at the very beginning, so when your mind focus on the object of meditation, at the same time part of your mind spy whether the sinking thought rises or not, there’s attachment-scattering thought, whether it’s rising or not. Your mind is focused on the object, on this object, whatever it is, deity’s holy body or on Buddha or whatever, at the same time part of your mind spying, practicing remembrance and awareness. Awareness whether, for example, scattering thought, whether the mind has scattering thought on the object or not, then if it’s happening then remembrance remembering the object of meditation, bring back attention on the…. So I don’t remember, there’s a quotation, I think Bodhicaryavatara or ?Konchog Sempai Do or something, [pause] with awareness and remembrance, by taming the elephant, one’s own mind, that all your wishes will be fulfilled. Anyway, that’s the meaning, but I don’t remember the word by word.

Also, the bodhisattva Thogme Zangpo, who is the author of the Thirty-seven Practices, [Tibetan] so there’s another teaching from, ________ on emptiness in the Thirty-seven Practices, yeah, by great bodhisattva Thogme Zangpo, the Tibetan bodhisattva Thogme Zangpo, Tibetan lama. [Tibetan] means various sufferings, [Tibetan] ?dug ngel is suffering and ?na tsog, various, so various sufferings, [Tibetan[ like son died in the dream. So that means, there’s a whole story, a very good, excellent story, but it’s a dream, but it’s a dream. Somebody got married and got children and one child died, this one child died, that, then _______ water or something, something, the parents died or something, I’m not sure anyway, so much story happened, so many years of suffering, talking, then even the hairs become white, turned white, because so many worries, then but when the person woke up, that person woke up, when the person woke up, in the house that person was washing one pot, still washing the pot. That person had slept and, fell asleep and had a dream, but there was a whole life story in the dream, so many problems happened, got children and married, got some died, so many, then the hairs become white and all this, so much, woke up, that person who fell asleep and the person washing is still washing that in the house. So, there’s a whole story. It’s a very good, it’s excellent, example for the gak-cha, the object to be refuted.

So all this incredible problems of life in the dream, so then because believing it’s true, everything’s true, really exists from its own side as it appears, then got so worried and the hair got turned white, all these signs so much worried and old age and all these things. So even that in the dream, so anyway, so then I don’t know how long the person had dream, but after woke up still the person’s washing the pot, same. So I think, anyway, so I read that maybe one or two times, quite a number of years ago at Kopan during the course, but I don’t think, my ?feeling it’s not clear and I don’t think the people got clear, how to apply that in our daily life. So anyway, that’s excellent, exactly the same, like that, that dream and here even when we don’t sleep it’s similar, all these hallucinations, holding on that it’s true, then this worry, fear, all this, then have to go to hospital. All this. So that’s what, bodhisattva Thogme Zangpo is talking about that, relating.

So when we experience problems, relationship problems, all this, it’s like this example, this story. Holding everything as true, holding a real problem, in the sense not merely labeled by the mind, existing from its own side, also then holding it true.

So, [Tibetan] so when we meet, when we encounter various sufferings, it’s like the dream, you married and got children and died, in the dream, because believing it’s true then worry, fear, so much, so much suffering, unbelievable suffering. So, [Tibetan] which is, all this suffering, various sufferings, by looking at them, which is like the dream, but, illusion, hallucination projected by ignorance but holding on this truly existent. [Tibetan] By holding the hallucinated appearance as true, [Tibetan] then you suffer, then it tortures you. By holding all this true then it tortures you, all these emotional thoughts, then so much worry, it tortures, then you suffer, it makes you suffer.

Then, [Tibetan] now here, bodhisattva Thogme Zangpo is giving, teaching meditation practice what to do. Therefore, [Tibetan] when you encounter the unfavorable conditions, conditions that which is opposite to what you wish, what you like, [Tibetan] when you encounter conditions, unfavorable or the [Tibetan] against your wishes, then [Tibetan] look at them as hallucination. [Tibetan] Look at them as hallucination is the practice of the bodhisattva. [Tibetan] So, the buddhas’ spiritual son, practice of the buddhas’ or the Victors’ spiritual son, so the bodhisattva, practice of the bodhisattva, look at them as hallucination. So when you encounter the conditions which are against your wishes, then, means problems, okay, which we label problems, when it’s against to your wish then you label a problem; if it’s according to your wish, you don’t label problem. So, it’s basically like that. So, then, look at it hallucination, [Tibetan] then, practice of a bodhisattva.

So, okay, so anyway, so next we start. So have the tea break. Thank you very much.

[Short mandala]
Jang chub sem chog….

----- different session -----

[Rinpoche recites lama ton pa…. and GSB mantra.]

So here, I’m going to chant some mantras, so also, you can receive also oral transmission of these mantras. So one is OM MANI PADME HUM, to compassion, Chenrezig mantra to develop compassion. It’s OM MANI PADME HUM, this wish-fulfilling mantra, that all the, I’m just putting in the condensed benefit, fulfilling all the wishes of oneself, all the happiness, all the temporary happiness and ultimate happiness, and the liberation from samsara, from the oceans of samsaric suffering and causes and the ultimate, great liberation, full enlightenment. So, through this, one is able to achieve this, then able to cause all sentient beings happiness of this life and happiness of all the coming future lives and liberation from samsara, enlightenment. So, able to cause all the happiness to numberless sentient beings, that by reciting this mantra, Compassion Buddha’s mantra, and of the deity who’s the embodiment of all the buddhas’ compassion. So by reciting this then able to develop compassion towards sentient beings without any discrimination towards each and every single sentient being. And so, through this compassion, so as I mentioned the other day during the opening of the center, so by generating compassion then that’s how, up to enlightenment, all the happiness, temporary, ultimate, one is able to achieve for oneself and able to cause all the happiness to numberless, to each and every single sentient being, by you, the one person, able to cause all the temporary, ultimate happiness, towards each and every single sentient being.

So, because the purpose of life is to benefit for other, not just only to solve one’s own problems, not just only to solve problems for oneself, one’s own problems, and achieve happiness only for oneself, it’s not that, which is working for one living being, and even that is yourself. No other sentient being, it’s just oneself. So here, by doing the Chenrezig meditation and recitation of mantra, OM MANI PADME HUM, then able to develop, generate compassion, then you, the one person, able to liberate numberless sentient beings from the oceans of samsaric suffering, for the time being, anyway, so then bring them, cause them all the happiness, especially bring them to liberation, to full enlightenment. Great liberation, full enlightenment.