For the first time, the reclusive and secretive Tibetan monks agree to discuss aspects of their philosophy and allow themselves to be filmed while performing their ancient practices.
Jeffrey M. Pill
For the first time, the reclusive and secretive Tibetan monks agree to discuss aspects of their philosophy and allow themselves to be filmed while performing their ancient practices.
Jeffrey M. Pill
Part 2 of the English language black and white version of the classic French documentary:
taken from http://justdzongsar.wordpress.com/
Now I like to point out, the word suffering again is overused. And it is kind misleading to lot of people. You know when I was teaching about four seals of buddhadharma, that all compounded things are impermanent, by large everybody can accept. Then, and with a good reason, they accept. They are very convinced. also if I say, when I was talking about all phenomena as emptiness, well, and also nirvana is beyond extreme, those two, they don’t even bother not accepting because most of the time, it is like, it pass this from the top, they don’t want. But you know, I have noticed, the second line, all emotions are suffering, oh my god, everyone, passionately disagrees with me. Passionately. Emotions, all emotions are …. Actually many people even try to correct me, maybe Rinpoche, maybe emotion is not the right word. And actually I think to the certain extend they are right. Emotion,, maybe the Tibetan word … is much bigger than the word emotion. But to up keeping my stubbornness and also actually now deliberately I use the word emotion, deliberately. Emotions are suffering….. Because people think: Oh yah okay negative emotions are properly of course suffering. But how about love? How about devotion? How about inspiration? How about creativity? How about ecstasy, how about all of that. Those are not suffering. This is where I think the definition of the suffering is something that we have to ponder.
Because the Buddhist definition of the suffering is quite a,(pause). One of the biggest element or character that really makes the suffering the suffering is time factor. The fact that it is impermanent. Anything that is impermanent, anything that is put together, they are subject to time. Anything that is subject to the time is basically synonymous to uncertainty. And if it is uncertain, does that recall something. Pain. Uncertainty is the biggest pain.
Because of uncertainty, things like insurance company works. It is the uncertainty that is really, the economy is working because of the uncertainty. You can sell things that might come, might not come. For the sake of protecting yourself and stuff like that. Uncertainty is a very very big problem. And if you look at emotions, love, compassion, even the religious, even the dharma, related to dharma love, things that we try to meditate upon, love, compassion, suffering. Of course the sticky love, of course it is a suffering. Of course. No need to mention that one. You all know that. But even the love and compassion that we are try to cultivate, yes it is suffering. If it is shocking you, it is nothing. In fact when we talk about…., the third suffering, the third type of suffering, in the mahayana sutras and shastras, it is clearly stated that even the tenth bhumi bodhisattvas meditative state is also a suffering. So of course, emotions are suffering.
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 mind, 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 sort of true, substantial reality. But when we look more carefully, we find that the phenomenal world is like a rainbow—vivid and colourful, but without any tangible existence.
When a rainbow appears in the sky we see many beautiful colours—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 the mind in just the same way. They have no tangible reality or intrinsic existence at all.
There is therefore no logical reason why thoughts should have so much power over us, nor any reason why we should be enslaved by them. 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 doing throughout countless past 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 own mind. Once you have realized absolute truth, then you will see the whole, 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 what is called 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, so 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 in equanimity, without attachment or hatred but with love towards all without any discrimination.” To feel overflowing love and almost unbearable compassion for all living creatures is the best way to fulfil 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 practise 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 manage to establish all living creatures in perfect Buddhahood, simply think that all your wishes have been fulfilled.
There must never be so much as 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 on 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 are able to give away their kingdom, their body, their dearest possessions, because they have completely overcome any inner impoverishment and are unconditionally ready to fulfil the needs of others. Practice The teachings we need most are those that will actually strengthen and inspire our practice. It is all very well to receive teachings as high as the sky, but the sky is not that easy to grasp.
Start with practices which 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 the sail that enables 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 as well as bad circumstances, but they should never deter or overpower you. Be like the earth, which supports all living creatures indiscriminately, without distinguishing good from bad. The earth is simply 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 who is 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 patiently the harm and scorn of people who have less education, strength or skill than you. Look right into it, and you will see that the person who is harmed, the person who does the harm, and the harm itself are all totally 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 there is not a single adversary left outside. But as long as you pay heed to 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 really 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 of those who understand the rarity of human birth ever think of using that chance to practise the Dharma? How many of those who think of starting to practise actually do so? How many of those who start continue to practise? How many of those who continue attain ultimate realization? Indeed, those who attain ultimate realization, compared to those who do not, 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 just 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 really see the unique opportunity that human life can bring, you will definitely direct all your energy into reaping its true worth by putting the Dharma into practice.
If you make use of your human birth in the right way, you can achieve enlightenment in this very lifetime. All the great Siddhas of the past were born as ordinary people. But by entering the Dharma, following a realized teacher and devoting their whole lives to practising the instructions they received, they were able to manifest the enlightened activities of great Bodhisattvas.
Translated by the Padmakara Translation Group From Dilgo Khyentse Rinpoche Editions Padmakara
Gesar and I lay in the semi darkness, and dissolved in the cold morning air. Around us the little monastery city went about its daily business of prayers and rebuilding. We had nothing scheduled for the first half of that day, and we took advantage of the break to catch up on some well earned sleep.
For once, time itself seemed to stop. Here we were, thousands of miles away from modern civilization as we knew it, living in a simple, window pane-less monastery shrine room, with prayers, barking dogs and singing workers busily engaged in rebuilding the only regular sounds to fill our ears.
We were exhausted from the ceremony of the day before, where the crowds and requests for this and that had kept us busy from dawn until well after dusk. Due to our language limitations, the constant strain of communication was taking its toll on us, and we were tired without any hope of real respite. Luckily, they left us pretty much alone that morning and we just became one with the darkness.
I dozed in and out of sleep. waking up occasionally to listen to some worker’s lilting voice as he toiled on the new building nearby. Occasionally, the voices of villagers down below drifted up through the window as they chatted about this or that or just passed time on their way to some business or other.
Life as mirror: In life, so often the definition of who we are and how we behave depends on where we are and who we are with. Sounds simple enough…To complicate matters further, we change over time, so that that which once was can be forgotten, lost, or erased, with personalities and memories becoming as indistinguishable as long lost friends. I had watched Gesar transform from a raging ball of incredible energy to a calm enigmatic person capable of showing incredible depth of feeling and care to others, without break for days on end. I, on the other hand, was generally the grumpy one, kicking out the attending monks when things got too crowded, or discipline was lost on the crowd when we moved about, which was always with great difficulty as we soon attracted a large crowd of followers immediately on standing up or making motions to move.
A photo that was taken of me at the time (unfortunately long since lost) shows a young man with long dark and unkempt black hair, pulled back off my forehead Japanese bushi style, a full beard and gaunt, exhausted expression. What struck me about the photo was the fierce look in my eyes, probably from being overly exhausted and struggling to keep things together as time took its toll on us. I had become some kind of western protecting spirit to this young tibetan treasure.
Gesar was transformed. He spent most of the days with a bemused expression on his face as request after request poured in, as it does for any Tibetan lama taking care of their people; please bless these prayer sheets, say some prayers for a sick child, come and bless our house, goats, child. He would just smile and carry out the task, regardless of whether it was repetitive or just the precursor to other tasks immediately following, which was usually the case.
My own sense of generosity was relative to my state of energy, and I personally struggled to deal with the constant requests to do something or be somewhere. Whenever I felt that people started asking too much of Gesar, I would find the highest ranking person in the room and beg for a break.
And it was thanks to one such request that we found ourselves free for half a day.
G- reflections, and projections.
In amongst this maelstrom of activity that had engulfed this remote Tibetan monastery over the last few days, sat Gesar. As an eighteen year old, more accustomed to fast food, cars, movies and a western lifestyle, I cannot begin to imagine what must he have felt. Without projecting too much hearsay into the story, I will try to picture, from my standpoint, what might have been going on within his mind. Excuse me for my discursiveness.
Being the son of a great man, recently deceased, and living in the shadow of both that man’s deeds and his western students’ expectations, the black sheep known as Gesar wandered. Many of these people around him more often than not talked at him rather than to him, this boy who had lost his father and needed a strong father figure to guide him; this boy,who manifested pure, uncontrollable energy.
Yet, here he was in this impossibly high forgotten valley, a prince; refined, gentle, loving, smiling, transformed in this land of snows and devotion. Life had truly become a mirror.
In the west, wildness abounded from him, a raw, sheer energy for life. This young Genghis Khan of the dharma was seen as an unpredictable force of nature by the mindful adult world, yet their children of those very same people flocked to him in droves, like the children to the Pied Piper, accepting him in his entirety.
In a sea of tranquility, he embodied the storm; not at all refined like the community had trained itself to be, but raw. Nor was this boy afraid to show his emotions, at any point in time, like liquid fuel, burning in his heart and vividly expressed like lightening. When happy, he was like the brightest of suns. When sad, he could rip out every heart nearby in empathy and sadness, for he radiated emotion, magnified them to marshall stack like volume. That is, was, and always shall be, his gift. His presence was way too much for many who had just lost their precious teacher, and many shunned him, fearing his spontaneous combustive qualities. It was just…too painful.The fact was that, whether many liked it or not, both physically and as a personality, G reminded them way too much of his father, the great Chogyam Trungpa. And no one knew what to do with him.
When we had first met two years earlier, G had just recently returned from a study trip to Nepal to see His Holiness Dilgo Khyentse Rinpoche, a mountain of a man who embodied a veritable well of compassion that flowed out of him through liquid eyes, huge smiles and hands. His Holiness had helped start this young boy on his way to spiritual study, but with the untimely loss of his father, the container was broken, and the contents ran free. Soon His Holiness followed after Trungpa, and those that cared for Gesar struggled to find a replacement mentor for him.
That replacement came in the form of my teacher, whose piercing inscrutability and irascible sense of humour powered right through to G’s soul. He was cool; not generations apart like so many of the elders, and Rinpoche could relate to G on a fresh and cutting level. Because of that auspicious link, perfect timing and a trust that bound us all together, here G was in Tibet.
Peaceful wanderings and the Shedrak. In the afternoon, after another meal of rice, meats and limited vegetables, we headed down the steep steps for a tour of the land and the old destroyed library and school across the little stream that cut the valley in two. Somehow, the number of attendants with us stayed to a bare minimum- with us was the Abbot, his trainee and about six or seven monks all buzzing around Gesar trying to hold an arm or to guide him over the sometimes rocky hillside down into the valley proper. Walking was laborious, each breath taxing, but we made steady progress and found ourselves below the little monastic city and stepping onto the beautiful rich spongy grass of the valley.
The Shedrak was a short distance away from Shechen proper, I am gong to estimate approximately a quarter of a mile away; perhaps put there as a way to encourage concentration in the young students who would study the higher forms and sutras and master themselves. But what we came to at that time was only the empty and shattered remains of what had once been a proud center of learning. It had been destroyed by the Chinese where they had first come to the monastery, burning or using the texts as toilet paper, destroying the classrooms and in general forcing all public forms of education underground. It was a mess; broken desks and tables, doors un-hung and classrooms open to the elements, yet another testament to Chinese intolerance at that time. Doors hung off frames, holes in the road gaped forlornly, and weeds grew through the floor. Having seen so much destruction evident right across the Tibetan landscape, I looked around at some of the faces of the monks as we stood there, their sad, silent faces, some with faint smiles as if to accept that for now, this was all that they could expect.
Without a word, we ventured on further up the valley, the stream beside us a transparent aqua blue that burbled in the background. Yaks wandered here and there, looking at our passing nonchalantly, chewing their curd and then quickly re-focusing their attention on some tasty clump of grass in front of them. What an idyllic life…
We wandered on down the valley and one of the shoes that I was wearing suddenly decided to give up the ghost, the sole ripping away from the upper leather, flapping wildly with each step. Laughing, and without having a choice, I took off the offending shoe, prepared to limp my way back to the main buildings some distance away, but I pleasantly discovered that the soft spongy grass underfoot was like the ultimate putting green, soft and gentle with every foot-fall. I spent the rest of the afternoon wandering about without a care in the world as the land that was Sechen embraced me.
Revealing the man. Stopping a little later for a break, we sat and sucked in air as the sounds of the quiet valley were pierced only by a bird of prey high above, gliding in the deepest of deepest blue. Everyone had started to relax- the Tibetans with us and we with them, for the busiest moments were already past us all. There was that wonderful silence that exists between humans when everyone is just resting in the moment, rather than quickly seeking to fill it with some activity or other. Gesar and I were just enjoying being there, Tibet, this land of dreams, or incredible suffering and tribulation, hard land and hard peoples existing together in harmony with one another.
Some time later, one of the monks got up, and proceeded to ceremoniously unwrap a large piece of silk cloth, only to reveal head shaving clippers as its contents. A hushed silence suddenly descended on the group in expectation, and then nine sets of eyes set upon Gesar. It suddenly dawned on me- they wanted to cut Gesar’s hair. Another ironic smile crossed big G’s face and a nod of acquiescence, and he was set upon by other helping hands as other sets of clippers appeared mysteriously from folded arms and garments.
G and I just laughed and laughed. The more holy this crew acted, the more it had me and him in hysterics trying to deal with it. Loving hands to every opportunity to touch him, and he sat there calmly while this busy work calmly proceeded around him.
Sitting some short moment later, bald of pate, I and everyone else suddenly saw the resemblance in full to the previous Sechen Kongtrul; here, before us again as a young man, reborn. Compared against an old photo of the previous teacher, pulled out from the folds of a robe, the likeness was uncanny. It was enough for everyone to line up and ask for blessings again, such was the effect that a shaved bald head and a huge smile could have.
We spend the rest of the next hour or so making our way back to the main temple, the shadows that had already started their steady crawl across the valley guiding us forwards, as the chill winds of coming night made their presence felt once again.
You will see some sweeping views of Tibet, Bhutan and the Shechen area in Kham, Tibet in particular in this short movie.