Archive Result

20050528GRGRMRMOM4

Rimpoche: So we had that question and answer session was done and this morning sort of I talked to you basically sort of rough idea of what mind what I know about it or what Tibetan Buddhism tells us about it but there’’s much more things still and each one of those points that I would like to raise but it is very important everyone but if I keep on doing that I will not be able to finish or get to the point where we say we did something so I think I may have to leave it there but one more still thing the point is what we call in Tibetan one of the most important points in the mind is what we call it Sung zhing..... Sung refers to the object or the subject whatever the mind focuses and then Zhing refers to as I told earlier it takes in whatever it takes in and so it is interesting language in Tibetan we can just use two words just two sounds Sung and Zhing... Sung Zhing we just call that and which just give you total image of what you’’re focusing on and what you’’re taking in and so when you separate that and then Sung stands for (soar?) which is referring to object what you look into it Zhing stands for Zimba it is the mental quality and so it also so you know Serek or Sehchey Rigba clear lucid clear refers to..... to clearly see the object and lucid here means understand so when you give the definition of the mind Sehchey Rigba clear lucid it gives you the message of the object and do we call that subject? object and subject and that sort of they give you that idea and that is one thing one has to be 000334

known to that and then about that much in the principal mind and later we will come back but as I said earlier earlier now the mental faculties mental faculties are considered the retinues of the mind itself the retinues of the mind ... mind is the most important and then the retinues.000415

Mental faculties

By judging the word what we call it mental faculty in Tibetan the language what we use is Sym Choon it is the... Actually if you translate that Sym Choon it gives you the idea of it is the products of the mind products of mind they give you that idea by this language I am not sure whether that’’s going to have a language impact when you go into English but when you say products of the mind means something made out of mind by mind or made out of mind so the mental faculties are actually whether it is made out of mind or not but it is comes out of mind reflects of mind and meant each principle mind like the sixth sense So eeh ka nam chey

the mental mind when it changes it also changes like every second every minute you know whatever 350 times in a short second like this every change that changes it also changes the mental faculties together in order to fit to be a mental faculty of that particular mind the mental faculties has to be really fit in completely with that mind whichever you have been the retinue of principle mind so otherwise you know the mind will run in one thing the mental faculty will run separate thing and then we get into all kinds of troubles so the mental faculties has to function exactly as the mind functions they give you like five points has to be fit and that is the same base same function same time and all the same time grown same time disappear and all of them completely has to be fit in in order to be qualified to be a mental faculty of a particular mind 000715

when you talk about the 52 or 51 mental faculties we are talking or 50 mental faculties when we are talking about that and that is we are talking about general very general point of it like you say mind but then it is specifically mind changes mind you know one after another it is continuing we talked earlier the Tumbo Rimpoche’’s word continuation of discontinuity and this I think is very important and very nice right on the point because it is a continue it is in principle it is one mind yet it is discontinue every point every second or whatever the duration of that life you know it really changes tremendously even we say now because the word you come now and Whaaa now it is also changed so that is how the impermanent really works and so the mind changes at that time it’’s not necessarily what we say when we refer mind changes change my mind means I change my decision actually you are not saying I change my mind mind always change but what you’’re changing is you change your decision

the continuation of the mind did not accept the decision what was earlier made it is like the Bush administration comes in and did not accept Clinton administrations decisions and they say we don’’t want to sign the....Kyoto thing yes just like that change mind it doesn’’t change mind it change the decision so whenever we say change mind we have changed the decision not we changed the mind mind always change the mental faculties has to change together if not we get into those troubles and when the mental faculties are sometimes very shocked and goes ahead of the mind and then you becomes you know shock borderline personalities maybe I’’m making too big a statement...……001003

I think I said earlier then all these crazy people will insist I am not crazy and maybe I was not right I received some kind of a warning saying that you’’re going to get an earful yes so when you really think about this a lot of crazy people say I am crazy so that’’s really true but a borderline personality what ever you call it those people will deny because many of them are very intelligent mostly intelligent very intelligent so they really deny anyway whether these crazy people says they are crazy or not crazy whatever it is from what .....I think it is mostly the problems are comes out of it the mind going too fast and the mental faculties running really fast and then they try to slow down to the other extremes sometimes even you cut out certain piece of your brain what you call it lobotomy or all that so these are the I think method they try to reduce the fast running whatever it is for I don’’t know what the reason what they cut out but anyway so I think it is being too extreme of too fast or too slow and that is why trouble must be coming or they’’re not matching the mental faculty is not matching with the mind and after with all this I better talk about little bit about these five mental faculties and here this guy have this English terminologies which I don’’t have it so the.... let me just count this the first set of five here he calls this……

He calls this five Omni present ones he has a feeling and then has a little dash and called tone T O N E 001334

Egocentric Demanding

I don’’t know what that tone is for then conceptualization directionality of the mind and rapport it says egocentric demanding I am not very sure (Rimpoche laughs) demand I think so am I reading correctly or……

Yes it says egocentric demanding or did I read it wrong... no I don’’t think so so anyway I try to borrow this terminology may be helpful but maybe not I do remember in this mind life conference this George Duff right his name is George Duff that guy or the guy who was in Dharamsala for a long time and now a professor George Dreyfuss I think he give a presentation on the basis of this 51... I’’m sure he has a much better terminology than what I try to use or what maybe even Guenter try to make that I think he just did briefly all those anyway there are five of them which we call it Goon droh which means always has to be present with the mental mind each mind has to have all these five and that’’s why here he calls Omni present ones Omni present ones there are five of them let me come back to this and then next five is what we call it Ue neeh really meaning object recognizing here he calls the object determining ones there are five of them 5 plus 5....10 next is... next segment is 11 virtuous ones actually for practitioners the next 11 virtuous and then the rest is more important than this one but for our knowledge understanding those segment of those 55 are more important anyway next one is six root negativities or six root actually delusions the next one is 20 secondary delusions... six root, 20 secondary delusions negative emotions actually 001733

and the next one is 4 which is changeable between the virtue and the non-virtue so that makes whatever it is 51 completed I think is it? should be so the first five always present is So ahn due chez...

Feeling is correct feeling the first is the feeling and the second is conceptualization that probably okay when we explain it you will see it and third one should say mind but he got here is directionality of mind maybe his explanation is right because when I explained that to you you will begin to realize maybe that is right but the word in Tibetan is the same as mind and this one is called Simjul Semba that is mental faculty mind the other one is mind it is same the same word same or Shiva or Rigba they’’re all the same word they use but the mental faculty here they use Sembah 001934

Rapport

Rigpa Rigpa and here he goes I don’’t know what is this word is R A P P O R T what does that mean? (Rimpoche has an aside) that is what it is that’’s what Rigpa is about and then fifth one is Yila cheva sort of focusing and reminding and keeping it own thoughts

yes and here he has this egocentric demanding so I’’m not sure whether that is right or wrong but I think I’’m reading right it is demanding so (Rimpoche has an aside) now what do I do it just goes off okay so the first feeling that is not a difficulty we all have the feeling but in Tibetan they don’’t call it they call it Tsorwah 002135

Tsorwah means experiencing whatever when you touch your body with cold and hot you feel it so when you.... the people will ask you Tsorwah du gess.... do you feel it that’’s what it is so it’’s really feeling what does that mean what does feeling mean feeling is the work of this particular mental faculty is experiencing... Experiencing now the Buddhist the Buddhist dogma point of view it’’s experiencing whatever the karmic consequences that we may have it the positive consequences (and, or?) the negative consequences whatever we may have it one who makes you experience and feel it and that is the job of this mental faculty that also divided into two categories that is the physical aspect of this mental faculty of feeling and the mind aspects of the mental faculty of feeling into two categories and so but what is the physical and mental (divide?) because it is mind what you mean it is true however those five senses that we talk about it the five senses and the mental faculty of experiencing the feeling that working with the five senses are considered it is the working according with the physical aspect of the mental faculty of experiencing and the sixth sense that experiencing is the mind aspects that is in other words it is the retinue of a mind the sixth mind and all others are the five other that’’s why we are at the beginning when you brought mind we brought six remember five senses plus six(th?) most important mind so these mental faculties particularly divided into two categories functioning with the body with the mind by knowing this you begin to begin to see what is the connection between the mind and the body too what happens is this mental faculty of feeling has the external physical aspects of that and the internal mind aspects of it and then both of them you have to base on these five conditions that comes on the same time keeps focus on the same time everything functioning at the same time so that is how you begin to see the indication of the mind body relationship and when that mind body relationship is going down when that’’s going down and that means separation and that’’s the beginning of the separation of the mind body that is the beginning of the losing of life 002526

or dying and when that’’s right its functioning because that is the mental faculty of feeling does that that’’s why its divided into the physical aspects and the mind aspects both of those physical aspects and the mental aspects experience all three that is joy suffering and neutral all three they experience now from the dogma point of view....maybe we don’’t need that dogma point forget about it and that is contaminated uncontaminated and that is and that might not be so important for us now but both of those mind and body aspects of this feeling functions together okay that’’s about this feeling mental faculty of the feeling I mean I can go in much more detail and I’’m just giving you out of this synopsis which I used to have memorized and now I can’’t even remember and have to read it here the next is the second mental faculty and that is recognition it is called conceptualization here... this particular mental faculty has a job that job is to recognize the object by sort of not getting mixed up this and that and that particular point being recognized very particularly so we don’’t get mixed up so if you started getting mixed up and then which means this mental faculty of conceptualization is not working properly people get mixed up don’’t recognize and all of those are indication of this particular mental faculty is not working well and not only it will not only recognize and it also gives you the label too if you are introduced saying this is a clock 002837

Ego plays a trick

so this mental faculty the moment it perceives this and it perceives this see the difference between the clock and the yellow clock or whatever brass clock or gold clock or whatever and then recognize and label it recognizing labeling correctly is the purpose of this particular mental faculties so whatever activities we engaged and to make to saying this is this this is that, that is that and sort of a mind gets into it recognize it and functioning all are done this particular mental faculties remember the mind is big nice little clean clear thing these mental faculties are the active running around and are doing things and you know working with the mind itself is not that interesting too? see it so this discrimination no that is not discrimination conceptualization aspect of that mental faculty it’’s job is to recognize and this and that but this also not necessarily correct this also has this correct recognition and wrong recognition too the wrong recognition is... it is when you’’re informed wrong and on the basis of the information that what you received when you’’re informed wrong this conceptualization takes it wrongly and that is exactly how the negativities function because ego plays a trip (trick?) and ego informs the individual actually tells the way to protect yourself is through hatred or to fulfill your desire is (Rimpoche has an aside) sorry fulfill your.. this is not... this is what 8 o’’clock? 003130

Misleading information from the ego tells mental faculty to use violence to protect

we will go up to nine this is wrong I mean this is not telling me to stop this is probably something else yes ego informs....ego give the information to the individual and this is it so this mental faculty can go wrong and whenever you need a protection you reach toward the hatred and the violence and attack and all of them because this mental faculty is perceiving what it was told but it was told wrongly am I with you or am I talking to myself alone?

Audience: Are you saying that the ego is then between the perception and the conceptualization and misdirecting it?

Rimpoche: Ego throws the wrong information it is not right information the wrong information way to protect yourself is preemptive and this is very clear to us and still functioning anyway so which is actually wrong by now even the fools know it is wrong yes really everybody else knows except those who choose not to know and they will only realize when they have been pinched 003319

And not only they pinched when they have been sliced then they begin to know really otherwise now we know very clearly so perhaps the preemptive thought is just like first Gulf War they thought just go in and get out of it and somehow that quickly turnaround things and then it is not going to be easy so that’’s what was happening now so we now know that so it is wrong information and when there’’s wrong information this particular mental faculty will take it when somebody throw the information saying there is weapons of mass destruction can be launched in 45 minutes so then of course everybody be so scared and saying you have to go and destroy it and that is exactly now you know it was wrong information so this mental faculty of conceptualization picks up that information and that tells the convinced mind that is the reality so the mind uses all other mental faculties to try to prove and saying and that is right that is exactly how the individual functions so when you have a strong reason you have more stubbornness somebody told me during the dinner and I said the Tibetan lamas stubbornness is beyond anybody’’s comprehension 003518

is that the exact (rule, quote?) beyond anybody’’s comprehension so probably there’’s a lot of reasons behind... What did you say?

audience: I said there’’s nothing so permanent like a Tibetan lama’’s stubbornness

Rimpoche: (he laughs) there’’s nothing so permanent okay all right so permanent okay so I think that is this conceptualization that mental faculty is functioning and probably that way so then now the next will be what we call it mental faculty of a mind what is it rapport (he has an aside) okay okay oh no you are right the directionality of a mind

Audience: is that attention?

Directionality of the mind

Rimpoche: ahh.... it’’s not in the Tibetan language it is the same name as mind but it happens to be mental faculty it happens to be retinue carries the same name but happens to be mental faculty so what does this do it is quite interesting Sim joh sem

Rimpoche: It makes your mind focus it gives you the direction they give the direction they give you do certain things certain way and when they fix certain things certain way you cannot change it much I was thinking this afternoon an hour from walking here and when you walk out of this door and walk over here there is a door here take the step and reach to the second floor it’’s a much shorter walk much closer to reach than that of walking all the way through 003824

the corridor to the end of the building and going up to the second floor when His Holiness was visiting and I was thinking and arguing... go through here because it is easy way to go and then the security people they said no no no that’’s no way he has to go that way so when he comes out and he actually was second time when he have to go up he was sort of really looking for the shorter direction but he cannot go because the security people are lined up on the way (Rimpoche laughs) that way so I think give you the direction that way so (there is) probably this mental faculty that called mind does that you know through the principle mind wherever mind wants to go and do they not allow you because this will control the direction 003924

this will sort of direct you to go this way or that way or focus this or this way that way so that is this mental faculty’’s job so it also called it also known as it also known as activity of a mind activity of a mind activity the word activity in Tibetan is become LEHH.... LEHH is also karma that is so funny so it is so much Buddhist influence or so much reality whatever it is activity is the same word activity when you’’re using LEH it is activity that also means karma too

if you translate it doesn’’t really you know before you say LEH then they will say LEH KAH then it becomes work rather than karma but when you leave it at LEH they do particularly in writing language and they say this particular mental faculty is the activity of the mind with the word LEH which becomes it is karmic functioning 004106

so this is the mental faculty that directs the mind itself to positive, negative and all these things and that means earlier we say motivation and then you said intention what is the difference so all of them is almost referring almost becoming one point point of this mental faculty of a mind known as mind that mind mental faculty known as mind and that is the one who does who direct the mind to an object and activities and in other words it makes the mind move and makes the mind work make the mind function and give direction to the mind so it is the karmic direction so naturally you have three divisions in the karma positive, negative and neutral karma in one way of counting another way of counting is the fortunate karma unfortunate karma and the inshakable karma 004250

all these three ways of you know whatever the (?) inshakable karma okay now what does this do? Sim Juhn dee.....so the mind focusing mind doing something is everything is done by this particular mental faculty in other words mind is such a big reflection of something doesn’’t focus doesn’’t function but this mental faculty will direct and push here and there and make you work and this particularly here one word Sim nee yul....

so not only the mind focusing and functioning but all our activities of body mind and speech all of them are created pushed and came out of this particular mental faculty so it becomes one of the most important mental faculty not only out of this five group but also almost out of all 51 mental faculties this probably the most important one so it has an agent it’’s like the mind is agent agent that really works for the mind agent which brings the mind to function this way or that way and that is probably why the motivation becomes changing the mind the motivation itself changes the nature of the mind into positive and negative every action that we take because of the there are because of the motivation it changes 004545 but however if you have motivation of positive but negative action then it does not become positive because the reality of the action itself other than that everything else because of motivation it becomes positive or even positive actions become negative that is not difficult 004615

negative actions become positive is very difficult but positive action become negative is not difficult mental faculty of this particular changes that very easily simple example if you wanted to be something great they say activity of great generosity by virtue it is very positive activity but this particular mental faculty can play a little trick follows like ego’’s little trick and saying yes but I want this to be done that way this way my way and all that type of thing can change even this positive generosity 004714

How the ego subtly bends the good karma of morality around into bad karma by pointing the merit back toward itself

can become a negative even though generosity itself is positive similarly morality... morality is a positive thing positive action but this particular mental faculty can play a trick and saying oh I want people to know that I am very much in that issue of the morality and I want them to know and think I would like to project myself to be a perfect example of morality.... person of morality and then even you are great good morality and whatever you have it even then that very morality will become a negative action because this particular mental faculty plays a little trick and that is how ego gets to be able to control us and functioning probably through this mental faculty this mental faculty is true to the mind but if this mental faculty has the wrong information and that’’s how it leads too and this mental faculty has right information it will lead too so it is one of this most important and then the next one is now on this is according to here it is egocentric....oh rapport oh 1 2 3 4 okay oh Rigbah okay (?) so what does this particular thing do? they bring three things together object, mind, and senses they bring them together and then not only they bring them together and they sort of discriminates them 005039

and when the mind was brought together with the sense and the object and then this one discriminates yes I like it I dislike it good or bad is that word (poor?) does yes so this particular mental faculty’’s job is sort of really discriminately seeing this is good this is bad like it dislike it so this analyzing and decision-making you know I saw it and then I decided I like it sort of that is what we think we do but what is really happening is the moment the object and the subject and the senses three of them comes together and this particular mental faculties make that decision of like dislike and so analyzing making the decisions and this one does so therefore the feeling what we have earlier the feeling of that mental faculty whatever we feel is also followed by this particular mental faculty because this one decided like and dislike so you have the feeling of good and bad all of them are created by this so which means this particular mental faculty has the capacity of directing the feelings of the individual so when we say we get free from the suffering

when we say we get free of the pain 005354

and free of pain somehow must be developing through this mental faculty like the consequences of meditation of love consequences.....I don’’t know consequences..... the result of meditation on love even anything that hateful thing comes in it somehow transforms to that individual and it becomes a positive nature clear example in the Buddhist life story when Buddha was about to become fully enlightened then the evil forces put together every possible way of stopping including the attacking weapons and to Buddha it changed into flower showers and things like that it is the result of the compassion meditation which probably will effect this particular mental faculty of what ever this called (Poh?) 005548

and that mental faculty (poh?) is probably changing that into feelings of the individual person you know very common in the Buddhist teachings when you have a glass of water Chumbo loh lah....

Looking at the same glass of water three ways

When you’’re looking at a glass of water by three different people together three different persons ordinary normal human beings and Samsaric God and hungry ghost when they look at it together they see a glass of liquid however glass of liquid is become glass of nectar and it is glass of nectar and it works like a glass of nectar to those Samsaric gods it is a glass of water and it works like a glass of water to the ordinary human beings and it is becoming blood and pus and looks blood and pus it is blood and pus to the hungry ghost that we talk all the time in this Chandrakirti’’s viewpoints they give you that remember? so these are all done through this particular mental faculty here so in other words it is a transformation of a negative experience into positive and a positive experience into negative all of them is done because it does not say here 005744

but what is this really telling us this is done by this particular mental faculty what was it Jonathan

Audience: another word for rapport may be empathy

Rimpoche: empathy I am not sure judgment discrimination do we need to say judgment or anything.... I will be very interested to see what this George Dreyfuss has used you can get access to that right? Thank you so did we have five of them or we have one more left No neerah chebah...

Now here he was telling the egocentric demanding so what we say in Tibetan Yilacheba meaning really this particular mental faculty’’s job is when the principal mind focuses principal mind looks this one does this one does make you focus this one really makes you focus this one makes you focus that is why it is called Yilacheba now I begin to see why he said egocentric demanding it demands that you focus it really makes you focus though concentrated meditation and all of them will become things as a separate mental faculty however out of those five always has to be five Omni retinues 010024

and all this of focusing concentrated and meditation and even analyzing all of them will have to be activity of this very the last mental faculty of this first group so these particular five of them are always all the time without exception accompanying the mind 010122

so these are the main points which makes mind work and that’’s why it is called Gun droh... Gun stand for all and Droh go always go always go that’’s what it is and makes mind work in that way so Sum jum ah...

Eye Consciousness is so powerful

so that is basically first five faculties five segment of faculties and I am sure you will have if you have a lot of to think and I’’m sure you’’re going to be full of questions tomorrow and by looking at this a little more carefully we begin to understand a little more how mind really is and functions because it doesn’’t have any physical thing to say to capture this is it and we are so used to it for physical thing because our senses of I consciousness functions so powerfully and it is sort of really overpowers all other senses so so the saying one picture is worth what is it worth 1000 words and it is because the eye consciousness is so powerful and so so obvious give me help here so vivid so catchy and flashy not catchy..... catch you and so that’’s why we follow that is the most so when that is somehow if you’’re limited challenged so the other senses will begin to pick up but it is not a question of other senses picking up but the other senses are able to function equally though it is functioning but this one overtakes tremendously and the last one is the most important one has no any external senses at all so that’’s why you don’’t see this functioning well so it is sort of retreated out of those five senses in deeply in there but everything is really functioning seeing recognizing and drawing distinction and making decisions and everything is the sixth sense but we can’’t get it to it because out of five senses are more vivid for us and particularly the eye consciousness is very vivid then this ear consciousness 010532

and the smell consciousness taste touch.... touch needs to be touched completely so I guess that’’s it that is all I have to say for tonight and so with 10 min. earlier so it is okay now we call it day I am not going to throw this for question because then we won’’t stop so I’’m going to call it a day and if we have something to dedicate if you have a word to say it we say it if you don’’t have a word to say it dedicate dedication is important as we say the motivation and we just saw it how motivation changes mind itself likewise dedication the dedication does in addition to the motivation you know motivation directs and makes the mind in positive or negative way the dedication is depositing it it is not really a motivating but it’’s sort of making a deposit so anything that whatever we have worked here put on this time energy and efforts everything whatever we put them and whether we wanted save this into a positive form or negative form it is again our choice it is your choice so to make it positive or negative what... how it works in the karmic field is where do you want to deposit that?

in your plus account or minus account really that’’s what it is it is so again remember you know it is the mind is the most important it directs and not only it directs and it preserved and then it save and then it is again saving is done on what credit it is the dedication that makes the difference so the efforts what we put in it is the virtuous efforts although it doesn’’t sound or looks like a holy thing but it has been very holy work so to make it positive for good result for us for everybody in the future is the dedication that again with this mental faculties how it works and they go on deposit into the bank of the positive virtues bank of our self so whatever the way you want to do it is your choice you want to make it for health for wealth 010928

Dedication

or for something more than that or something less than that whatever you do whatever you do you get it because it’’s yours and that is dedication is all about it so there again Tibetan Buddhism recommends the best dedication so dedicate it whatever the Buddhas have dedicated their virtue I dedicate along with this and so then you know our mind is such an interesting thing it will immediately raise the question oh oh I work so hard and don’’t want to give to Buddha all my good work and you’’re not giving it and it’’s yours you’’re having it but you did it direct to a very vast and the huge purposes so all other small purposes you don’’t have to worry about it it’’s included in that the Tibetan traditional Tibetan teachings I told you when they say when you want to go to Shigazeh from Hasa so you go through with all these small little towns and villages you get through them you don’’t have to think I’’m going here because you’’re going to go anyway

because you are going that side beyond that so beyond doesn’’t mean you dropped everything here and then you reach there... there was no helicopter when Buddha was alive so perhaps Buddha doesn’’t know how to jump though Chinese have a soup called Buddha jumping from walls Buddha jumping from walls it is vegetarian soup maybe soup is so good even Buddha will jump out of the wall to get the soup or something whatever the idea may be so dedication so if we want the (chanda?) dedication fine if you want to say Migsema fine if you don’’t want say anything you spend a little minute and think about it and then we go to sleep and good night (they close with a prayer) Rimpoche: Thank you and good night.