Garchen Rinpoche - Meditational Instructions.

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Garchen Rinpoche - Meditational Instructions.

Post by Budai »

These are some wonderful meditational instructions by H.E. Garchen Rinpoche. I have a question. And I have seen this topic come up a number of times in His Empowerments. He mentions that we are all one mind. My question is how can a Buddha be one mind with a wrongdoer, if all Buddhas are of one mind and they fully possess a Buddha mind, and not wrong view?

Here is the text I am drawing this question from. It is from freely available Teachings from His Website. Any answers to clarify the meaning would be appreciated.
I would like to respond to a question that many people ask. Since there is not enough time to
answer each one individually, I would like to offer a single response that addresses a variety of
questions that deal with the actual meaning of meditation. Students who have been practicing
for many years still ask questions that make me wonder if they actually understand what
meditation is. Therefore, I would like to offer one answer that can be applied to all questions
that have to do with meditation.

What does it mean to meditate?

When you meditate you have to look at your mind. In the mind there is no delineation between
self and other. There only appears to be a duality when it comes to physical matter, bodies.
When you understand that there is just one single mind, you have understood meditation.
When you understand that the minds of all beings are one, you have understood the nature of
mind. For as long as you believe that minds are separate, no matter how much you meditate,
you will not truly understand the nature of mind. These are words of personal experience.

The third eye between the eyebrows of the wisdom being (deity) is the sign that there is only
one mind. What does “wisdom” mean? When you know how to meditate and see the nature of
mind, then that mind is called “wisdom”. Wisdom beings know that we are not separate. This is
why they are able to grant blessings.

We, on the other hand, have two eyes, which represent our dualistic grasping. We believe that
our minds are separate, that samsara and nirvana are separate. Thus, our two eyes represent
our belief in a self-other, subject-object duality. For example, we believe that two friends are
two separate entities. However, the basis of their mind is one. If you understand this, you
understand the correct view.

Even though we meditate, we still continue to firmly hold on to our ideas about existence as
dualistic. This is why thoughts of attachment and aversion continue to arise. You need to
understand that on the basis, there is no separation. Once you understand that there is no
duality, you know that these thoughts of attachment and aversion arise from your false belief in
a concrete, material world and your ideas about it, and therefore they are just confused
delusions arising in your mind. The fundamental confusion is the firm belief in the duality of self
and others. Confusion on the path is the dualistic mind that arises when ordinary emotions of
attachment and aversion arise without examination or constraint. If you know how to meditate,
then when afflictions arise, you know that in the mind there is no duality, and that the object of
your anger or desire does not exist as an entity separate from yourself. Self and others are not
separate. If you understand this, you understand the nature of mind. In brief, as long as you
believe in the dualistic reality of self and other as separate entities, you do not really know how
to meditate; you have not understood the actual nature of mind.

A sign that you have not really understood the nature of mind is that the emotions of
attachment and aversion remain within your mind; you are unable to release them so
completely that they leave no trace behind. For example, suppose you feel, “He doesn’t like
me.” When you feel this way, you should develop the awareness that understands this feeling
of resentment toward that person is just like feeling resentment toward an actor on TV. Instead,
understand that he doesn’t really exist, and likewise you do not really exist. Then there is no
one to be angry at, or no one to be attached to.

The understanding you gain through meditation must then be applied to your daily activities. If
you grasp at duality in your day-to-day life, then ordinary, unrestrained confusion keeps your
mind bound in fetters. If you understand non-duality, you might be bound for a little while at
first, but you will be able to let it go so that the ice-block of your mind can melt. The difference
between buddhas and sentient beings is like that between water and ice. Bodhicitta is like
warmth, and when it arises in your mindstream, you will see the ultimate truth: non-duality; and
with that, the ice-block will melt into the ocean.



The instructions were given by H.E. Garchen Rinpoche at Jangchubling Monastery/India in October
2017. They were translated by Ina Trinley Wangmo and edited by Kay Candler.
-Source: from Meditation Instructions from https://garchen.net/library-teachings-t ... s-to-read/
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Re: Garchen Rinpoche - Meditational Instructions.

Post by Ayu »

If you talk about "one mind" you have to clearify what do you mean by 'mind'.

GR is talking about the "mind in meditation" in your quote:
When you meditate you have to look at your mind. In the mind there is no delineation between
self and other. There only appears to be a duality when it comes to physical matter, bodies.
When you understand that there is just one single mind, you have understood meditation.
When you understand that the minds of all beings are one, you have understood the nature of
mind. For as long as you believe that minds are separate, no matter how much you meditate,
you will not truly understand the nature of mind. These are words of personal experience.
The minds of a rightious person or a so-called wrongdoer are only judged on a superficial level. Real meditation goes deeper. Being a wrongdoer is no real form of existence. It's a person who did something wrong. So, in buddhist view we all traveled through countless lifetimes already. Do you believe, there is a single being that hasn't done wrong or right in all the time?

Thus we are all wrongdoers. The rightdoers only have the priviledge of good circumstances right now. If they do not beware, they only exhaust their good karma in this lifetime and become wrongdoers later again.
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Re: Garchen Rinpoche - Meditational Instructions.

Post by Budai »

Thank you for your reply, Ayu.

From what I am sensing, is that to explain this on the most fundamental level is that as Garchen Rinpoche says, we are all Buddhas. But until one actually becomes Enlightened and enters that constitutional position of their Buddhahood in true extinction, on the Path they are drawing from a well they have filled in the future. In Nirvana, time and space are Transcended. So there is a place and time where all infinite beings are Buddhas, all beings are exactly like Shakyamuni (Siddhartha mentioned He has succeeded in making all beings exactly like Himself in the Lotus Sutra), but in the Saha world the mundane time factor hasn't been liberated yet, because there are countless unliberated beings, so what I think Garchen Rinpoche is saying is that we are all One in our True Buddha Nature. It is a deep, deep Love for mankind, one Garchen Rinpoche always sees and one Gautama Buddha and exemplifies in the Lotus Sutra.
Last edited by Budai on Tue Feb 16, 2021 10:50 am, edited 2 times in total.
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Re: Garchen Rinpoche - Meditational Instructions.

Post by muni »

Könchok Chödrak wrote: Tue Feb 16, 2021 9:52 am These are some wonderful meditational instructions by H.E. Garchen Rinpoche. I have a question. And I have seen this topic come up a number of times in His Empowerments. He mentions that we are all one mind. My question is how can a Buddha be one mind with a wrongdoer, if all Buddhas are of one mind and they fully possess a Buddha mind, and not wrong view?

Here is the text I am drawing this question from. It is from freely available Teachings from His Website. Any answers to clarify the meaning would be appreciated.
I would like to respond to a question that many people ask. Since there is not enough time to
answer each one individually, I would like to offer a single response that addresses a variety of
questions that deal with the actual meaning of meditation. Students who have been practicing
for many years still ask questions that make me wonder if they actually understand what
meditation is. Therefore, I would like to offer one answer that can be applied to all questions
that have to do with meditation.

What does it mean to meditate?

When you meditate you have to look at your mind. In the mind there is no delineation between
self and other. There only appears to be a duality when it comes to physical matter, bodies.
When you understand that there is just one single mind, you have understood meditation.
When you understand that the minds of all beings are one, you have understood the nature of
mind. For as long as you believe that minds are separate, no matter how much you meditate,
you will not truly understand the nature of mind. These are words of personal experience.

The third eye between the eyebrows of the wisdom being (deity) is the sign that there is only
one mind. What does “wisdom” mean? When you know how to meditate and see the nature of
mind, then that mind is called “wisdom”. Wisdom beings know that we are not separate. This is
why they are able to grant blessings.

We, on the other hand, have two eyes, which represent our dualistic grasping. We believe that
our minds are separate, that samsara and nirvana are separate. Thus, our two eyes represent
our belief in a self-other, subject-object duality. For example, we believe that two friends are
two separate entities. However, the basis of their mind is one. If you understand this, you
understand the correct view.

Even though we meditate, we still continue to firmly hold on to our ideas about existence as
dualistic. This is why thoughts of attachment and aversion continue to arise. You need to
understand that on the basis, there is no separation. Once you understand that there is no
duality, you know that these thoughts of attachment and aversion arise from your false belief in
a concrete, material world and your ideas about it, and therefore they are just confused
delusions arising in your mind. The fundamental confusion is the firm belief in the duality of self
and others. Confusion on the path is the dualistic mind that arises when ordinary emotions of
attachment and aversion arise without examination or constraint. If you know how to meditate,
then when afflictions arise, you know that in the mind there is no duality, and that the object of
your anger or desire does not exist as an entity separate from yourself. Self and others are not
separate. If you understand this, you understand the nature of mind. In brief, as long as you
believe in the dualistic reality of self and other as separate entities, you do not really know how
to meditate; you have not understood the actual nature of mind.

A sign that you have not really understood the nature of mind is that the emotions of
attachment and aversion remain within your mind; you are unable to release them so
completely that they leave no trace behind. For example, suppose you feel, “He doesn’t like
me.” When you feel this way, you should develop the awareness that understands this feeling
of resentment toward that person is just like feeling resentment toward an actor on TV. Instead,
understand that he doesn’t really exist, and likewise you do not really exist. Then there is no
one to be angry at, or no one to be attached to.

The understanding you gain through meditation must then be applied to your daily activities. If
you grasp at duality in your day-to-day life, then ordinary, unrestrained confusion keeps your
mind bound in fetters. If you understand non-duality, you might be bound for a little while at
first, but you will be able to let it go so that the ice-block of your mind can melt. The difference
between buddhas and sentient beings is like that between water and ice. Bodhicitta is like
warmth, and when it arises in your mindstream, you will see the ultimate truth: non-duality; and
with that, the ice-block will melt into the ocean.



The instructions were given by H.E. Garchen Rinpoche at Jangchubling Monastery/India in October
2017. They were translated by Ina Trinley Wangmo and edited by Kay Candler.
-Source: from Meditation Instructions from https://garchen.net/library-teachings-t ... s-to-read/
[/quote
_/\_ _/\_ _/\_
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Re: Garchen Rinpoche - Meditational Instructions.

Post by Natan »

Könchok Chödrak wrote: Tue Feb 16, 2021 10:19 am Thank you for your reply, Ayu.

From what I am sensing, is that to explain this on the most fundamental level is that as Garchen Rinpoche says, we are all Buddhas. But until one actually becomes Enlightened and enters that constitutional position of their Buddhahood in true extinction, on the Path they are drawing from a well they have filled in the future. In Nirvana, time and space are Transcended. So there is a place and time where all infinite beings are Buddhas, all beings are exactly like Shakyamuni (Siddhartha mentioned He has succeeded in making all beings exactly like Himself in the Lotus Sutra), but in the Saha world the mundane time factor hasn't been liberated yet, because there are countless unliberated beings, so what I think Garchen Rinpoche is saying is that we are all One in our True Buddha Nature. It is a deep, deep Love for mankind, one Garchen Rinpoche always sees and one Gautama Buddha and exemplifies in the Lotus Sutra.
Time is not a factor. There is no development of buddha qualities. They are inherent in the nature of mind. They are obscured by delusions. It is like a man at a well who sees hot lava instead of water because he drank a drug. When the drug wears off the water was always in the well.

And the question about Buddha and a criminal was answered by no subject object duality. There is no stuff drawing boundaries between beings and no beings to have stuff draw boundaries. All of this is just like the drug analogy. These are quixotic delusions.
Last edited by Natan on Tue Feb 16, 2021 12:45 pm, edited 2 times in total.
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Re: Garchen Rinpoche - Meditational Instructions.

Post by Budai »

Crazywisdom wrote: Tue Feb 16, 2021 12:38 pm
Könchok Chödrak wrote: Tue Feb 16, 2021 10:19 am Thank you for your reply, Ayu.

From what I am sensing, is that to explain this on the most fundamental level is that as Garchen Rinpoche says, we are all Buddhas. But until one actually becomes Enlightened and enters that constitutional position of their Buddhahood in true extinction, on the Path they are drawing from a well they have filled in the future. In Nirvana, time and space are Transcended. So there is a place and time where all infinite beings are Buddhas, all beings are exactly like Shakyamuni (Siddhartha mentioned He has succeeded in making all beings exactly like Himself in the Lotus Sutra), but in the Saha world the mundane time factor hasn't been liberated yet, because there are countless unliberated beings, so what I think Garchen Rinpoche is saying is that we are all One in our True Buddha Nature. It is a deep, deep Love for mankind, one Garchen Rinpoche always sees and one Gautama Buddha and exemplifies in the Lotus Sutra.
Time is not a factor. There is no development of buddha qualities. They are inherent in the nature of mind. They are obscured by delusions. It is like a man at a well who sees hot lava instead of water because he drank a drug. When the drug wears off the water was always in the well.

And the question about Buddha and a criminal was answered by no subject object duality. There is no stuff drawing boundaries between beings and no beings to have stuff draw boundaries. All of this is just like the drug analogy. These are quixotic delusions.
I Love this kind of perspective. Thank you so much. I will meditate on this, thank you.
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Re: Garchen Rinpoche - Meditational Instructions.

Post by bryandavis »

My question is how can a Buddha be one mind with a wrongdoer, if all Buddhas are of one mind and they fully possess a Buddha mind, and not wrong view?
Rinpoche is referring to the same quality of the basis we all possess. The base is pure from the beginning. His most commonly given sources to reference are the aspiration prayer of samantabhada / kunzang monlam and the Ganges Mahamudra.

He is not talking about we all have just one shared mind as an entity. Also this an issue with the translation not being clear. There are older teachings available with Rinpoche talking about Tsig Sum Nelek and Treckchod teaching from Yangzab, both of these are translated by two different people other than his current translator and they both tranlaste the one mind thing individual basis we all posses, but which all have the same quality from the beginning. There is not some one who has a different type of basis then you or me, but they are not a shared basis.

To me this an issue with the translation and explaining the nuance of it.

Also Rinpoche uses the example of electricity a lot, he says lights are different sizes and colors, and different types of devices use electricity. How ever it evident the source of electricity is not the same for all of these. The quality so to speak is the same, there is a current. But my power grid and your power grid are not the same in respects to china and the usa. I have off grid solar, I have nothing to do with the town 10 miles from me who is connected to the utility company.

The example is very clear I think.

Anyhow, the kunzang monlam clarifies the "single ground" that Rinpoche is talking about quite clearly.

All th best
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Re: Garchen Rinpoche - Meditational Instructions.

Post by Passing By »

bryandavis wrote: Wed Feb 17, 2021 1:34 am
My question is how can a Buddha be one mind with a wrongdoer, if all Buddhas are of one mind and they fully possess a Buddha mind, and not wrong view?

There are older teachings available with Rinpoche talking about Tsig Sum Nelek and Treckchod teaching from Yangzab
Are these on the GBI website?
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Re: Garchen Rinpoche - Meditational Instructions.

Post by AmidaB »

Passing By wrote: Fri Feb 19, 2021 1:40 pm
bryandavis wrote: Wed Feb 17, 2021 1:34 am
My question is how can a Buddha be one mind with a wrongdoer, if all Buddhas are of one mind and they fully possess a Buddha mind, and not wrong view?

There are older teachings available with Rinpoche talking about Tsig Sum Nelek and Treckchod teaching from Yangzab
Are these on the GBI website?
http://amitabhafoundationvancouver.weeb ... gchod.html
Perhaps this will help a little.
It seems to me that you have to download the file in html-format so open it in a new window or copy then paste into the heading.
Rinpoche is currently teaching from Jigten Sumgon's Mountain Dharma. :anjali:
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Re: Garchen Rinpoche - Meditational Instructions.

Post by Passing By »

AmidaB wrote: Sat Feb 27, 2021 7:30 pm
Passing By wrote: Fri Feb 19, 2021 1:40 pm
bryandavis wrote: Wed Feb 17, 2021 1:34 am

There are older teachings available with Rinpoche talking about Tsig Sum Nelek and Treckchod teaching from Yangzab
Are these on the GBI website?
http://amitabhafoundationvancouver.weeb ... gchod.html
Perhaps this will help a little.
It seems to me that you have to download the file in html-format so open it in a new window or copy then paste into the heading.
Rinpoche is currently teaching from Jigten Sumgon's Mountain Dharma. :anjali:

Thanks!
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Re: Garchen Rinpoche - Meditational Instructions.

Post by ajhayes »

Thank you all. This gave me several nice little "ah-ha" moments.
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