In this Spring weekend teaching given at Palpung Wales in 2024, Ringu Tulku teaches on the famous four-line instruction that Sachen Kunga Nyingpo (1092–1158) received from Mañjuśrī, utilising the commentary given by Jetsün Drakpa Gyaltsen (1147-1216):
“If you are attached to this life, you are not a true spiritual practitioner;
If you are attached to saṃsāra, you have no renunciation;
If you are attached to your own self-interest, you have no bodhicitta;
If there is grasping, you do not have the View.”
https://www.lotsawahouse.org/tibetan-masters/jetsun-drakpa-gyaltsen/parting-four-attachments
First Session (Morning of Saturday 11th May 2024): ATTACHMENT
Rinpoche begins by talking a little about two of the five great masters of the Sakya tradition, the “Sakya Gongma Nam Nga“: Sachen Kunga Nyingpo and his son Drakpa Gyaltsen.
Rinpoche then goes on to talk about ATTACHMENT in detail, and how to let go of the obscurations of negative emotions (kleishas) and ignorance (not seeing clearly), to allow wisdom and compassion to manifest. Attachment being the opposite of wisdom and compassion. Having “no attachment” can be misunderstood though: someone may become mistakenly passive. Rather, it is not that we don’t care for this life, but that we don’t become addicted to it. Attachment is grasping. Instead we aim to transform ourselves, rather than to become neurotic about: gain/loss; pleasure/avoiding pain; praise/ avoiding blame. We thereby avoid running after something all our life. Our goal is balanced equanimity, an equilibrium. Avoiding an emotional see-saw.
What is truly important is: what we are; and what we do. Not the commentary or judgement of others. We are more able to benefit beings through compassion and wisdom, than through attachment. The less attchment we have, the more open-hearted kindness, love and compassion that manifest.
Discipline can be hypocritical (fake and fabricated) if purely for show. In such cases, individuals tend to be envious and criticise others. A tendency to scorn is a wrong attitude and can lead to the lower realms.
We need to practice Dharma as a process of active TRANSFORMATION (not as work), that is useful for this and other lives.
Q&A
In response to a question, Rinpoche talks about his personal experience of members of his family being killed in Tibet. How greed (for power, labour, land and resources) risks creating hatred between people and seeding conflict. A ceasefire isn’t the end of a “war”, as long as the real cause (negative emotions) persist. The world has insufficient resources to fulfill even one person’s greed. Compassion is NOT a weakness, but it is the STRENGTH to work for the benefit of others. As a result we should elect leaders carefully. We can change our way of reacting with wisdom; and we can chnage our way of thinking, starting with ourselves, right now.
Second Session (Afternoon of Saturday 11th May 2024): RENUNCIATION
Rinpoche explains that renunciation is not necessarily to give up everything and relocate remotely. Ideal circumstances are great, but they may not guarantee lasting happiness free from problems; as we will still encounter things that we may want that we don’t have, and things that become lost that we wished to keep. Fulfillment cannot be ensured by relative circumstances, as long as one has a samsaric state of mind. True peace of mind only comes through freeing ourselves from the neagtive reactions and emotions that drive samsara.
Prestige, power and fame are not necessary. We require clarity and a clear perspective, to transform a samsaric state of consciousness.
True Dharma practice is to work on ourselves. The situation is irrelevant.
Rinpoche then explains the 3 Realms of Samsara:
1 Desire (with gross negative emotions; human realm)
2 Form ( a deva realm where there are no negative emotions, but without them being fully up-rooted)
3 Formless (a limitless, high level state of mind, but not fully beyond samsara, when negative emotions have been fully up-rooted).
If we can reflect on the faults of samsaric existence, and understand the 3 sufferings (of suffering, of change, of all-pervasive/conditioning) we create the conditions for transformation. Otherwise we merely experience different flavours of samsara, until we liberate ourselves from the attachment and expectations at source.
May all beings be kind to each other.
We know that things will always change, and that circumstances are temporary and uncertain. We should have no delusions of invulnerability. Nothing is certain, all circumstances are conditional, and beyond guaranteed control.
There is nothing secure to be insecure about.
PLUS: There will be no end of stuff to do! Status does not make us immune to suffering. We can ask ourselves: is our whole life spent preparing to enjoy our lives in the future?
If we can extinguish negative emotions in the present; we can actually arrive at peace (Nirvana).
We cannot escape death, so we have to face it. But death is simply change. Change is happening al the time. Every moment. Relentlessly. Even at a cellular level. Thoughts and moods constantly changing.
So who dies/ what dies? Why get attached to the concept of aggregates, when there’s nothing permanent there actually?
Death is a concept; as everything changes anyway. Nothing permanently exists anyway. So what is there to be angry about? There is no persisting foundation to get angry about. Nothing we can really permanently own or get greedy about. There is no foundation for negative emotions. Such problems are based on a misconception.
As we progress on the Path, and we begin to realise what is already present, we develop a different way of looking; a now -clear perspective. This brings freedom from attachments that were simply wrong perceptions. Passing through a gateless gate, where there was no gate in the first place.
Q&A
Real solutions are only seen when the samsaric state of mind is clarified. This is renunciation.
A deep understanding of problems, guides us where to put effort in. We don’t cease all activities, but instead our choices become guided by wisdom, and the awareness of situtions not unrealistically guaranteeing “final” solutions.
We need to transform ourselves, no-matter what. We remind ourselves that difficult times can come, but we live as happily today, as best we can, albeit with a wiser perspective of lifetimes.
The form and formless realms can be reached within meditative states in this life.
We should aspire to be diplomatic (everyone has an ego), so be circumspect, kind and skilful.
Third Session (Morning of Sunday 12th May 2024): BODHICITTA and RIGHT VIEW
BODHICITTA
We practice from where we are, and aspire to relinquish attachment to a self-centred agenda. We try not to restrict our kindness and compassion to a limited number of beings and see that all beings are connected. We therefore see that it is pointless to fixate on only one’s own interests; because all are interdependently important. I am just one; so why not benefit all?
Others’ happiness is a great source of happiness for ourselves. Gifting to others, creates more joy than just gifting ourslves.
Selfless kindness is a sign of wisdom and advanced intelligence. And kindness begats kindness.
Whereas most problems in life arise from only thing about ME. Selfishness is the source of most of my suffering.
Loving-kindness is a far better path. The mind becomes happier when working for the benfit of others. Then there’s “no time” to get depresssed about “me”, when one has a limitless aspiration. This is the best help for yourself too, as Bodhicitta benefits our peace of mind; a wish-fulfilling jewel. Whereas “Me, ME, ME!” is the worst for me!
Tonglen གཏོང་ལེན་ {the practice of “giving” or “sending” (tong) happiness & wellbeing and “receiving” or “taking” (len) pain & suffering} is based on this understanding.
One’s positive aspirations obscures selfish instincts and negative intentions. No Hell Realm can confine a compassionate being.
VIEW
We require to relinquish grasping at a fabricated self, or we do not have the View. Instead of grasping at existence, or non existence, or both, or neither, instead we rest in non-duality; appreciating that all manifestations are the domain of mind.
Rest in a natural inexpressible state.
Everything changes perpetually; because everything is not just one thing, but has many parts, causes and conditions, interdependently linked.
The same is true for us. Our cells renew. Mind changes even more swiftly. We are wholly dependent upon oxygen and a narrow range of temperatures that are compatible with life.
Everything exists in a totally dependent and relative way; this is the basis of interdependence/shunyata/emptiness;there is not one thing that truly exists on its own. So why make such a fuss about what is “ours” or “others'”; as all is a projected fabrication, when we understand the way that things truly exist. Then we see the truth. Relative projections are just temporary designations; we make the mistake of thinking that a table we’ve booked for a meal is mine.
When we free ourselves from such habitual wrong ways of seeing, we have liberation. We see that this body is just temporarily on loan from the elements. This is non-grasping, Right View.
Rinpoche then describes the 7 Classes of living beings:
1 Hell
2 Hungry Ghost
3 Animal
4 God & Demi-God
5 Human
6 Form Gods
7 Formless Gods
Q&A
Q. How do we find a balance between giving to others and caring for ourselves?
A If we see something as a sacrifice don’t do it; as there is no obligation, we should engage through choice and freely. Determine if something is: good for you; good for others; harmful for you; or harmful for others? That way we can determine if something is useful or worth it. It is not a matter of compulsion. Compassion is light, skilful and joyful. Benefits both you and others. It’s not weak! A kind heart is good for you and everyone. Compassion brings courage and strength. Confidence comes from considering the welfare of other beings.
Q How do we manage our fear of Rebirth?
A. If we focus our mind on Dewachen at death, our mind will go there. Death is like our current day after day changes; a continuation. A kind, compassionate mind, will seed a similarly kind, compassionate mind. So we put effort in now, to react and exist in a positive way. Observing our minds, being mindful, again & again. We should rejoice if we find a compassionate instinct. Let go of any negative habitual tendencies. Relax; as fear and worry don’t help.
Q How do we manage our influences?
A. People can’t see clearly from societal conditioning what: is good for ourseves and others. So we need to look at what influences fuel hatred and conflict in the world. Look at our education and our habitual tendencies; which in combination, can perpetuate samsara.
Photography by Conrad Harvey.
For more information, visit: https://www.lotsawahouse.org/tibetan-masters/jetsun-drakpa-gyaltsen/parting-four-attachments