Special Teaching With Tulku Pema Rigtsal Rinpoche 02/22/2024
by Rubin Museum
This week’s meditation session is led by Tulku Pema Rigtsal Rinpoche and the theme is Love. In this special session, Tulku Pema Rigtsal Rinpoche gives a teaching not only based on an object in the Rubin’s collection and the nature of love and compassion, but also an instructive tutorial on how to meditate.
Transcript
Welcome to the Mindfulness Meditation Podcast presented by the Rubin Museum of Art.
We are a museum in Chelsea,
New York City that connects visitors to the art and ideas of the Himalayas and serves as a space for reflection and personal transformation.
I'm your host,
Tashi Chodron.
Every Thursday,
We present a meditation session inspired by a different artwork from the Rubin Museum's collection and led by a prominent meditation teacher from the New York area.
This podcast is a recording of our weekly in-person practice.
In the description for each episode,
You will find information about the theme for that week's session,
Including an image of the related artwork.
Our Mindfulness Meditation Podcast is presented in partnership with Sharon Salzberg and teachers from the New York Insight Meditation Center,
The Interdependence Project and Parabola magazine and supported by the Frederic P.
Lenz Foundation for American Buddhism.
And now,
Please enjoy your practice.
Good afternoon,
Everyone,
And welcome to Mindfulness Meditation here at the Rubin Museum of Art.
My name is Tim McHenry.
I'm Deputy Executive Director here at this global hub for Himalayan art with a home base here in New York City.
And we're really so glad to have such a full house to join us for this very special occasion when we are to hear from our honored teacher,
Atul Kurupemma Ringsalvam Pushe.
So as is our weekly tradition here every Thursday,
What we'd like to do is explore our collection a little and take inspiration from it.
And Rinpoche has chosen two objects in our collection for us to have a look at.
We'll do that first,
And then Rinpoche will join us on stage and guide us in a meditation after having done a brief teaching beforehand.
The meditation will take maybe about 15 minutes or so.
So let's take a look at the objects that Rinpoche has chosen for today's session.
And they are,
Of course,
The Vajra and the bell.
The theme of this session,
Indeed,
For the whole of February is love and compassion.
And the Vajra and the bell,
Of course,
Signify the union of all dualities.
The Vajra is held in the right hand and the bell in the left.
When one's arms are crossed,
It symbolizes that the two forces are united,
Representing enlightenment.
And they are probably the two most important ritual objects in Tibetan Buddhist practice.
The Vajra,
Of course,
Representing method,
And the bell,
Wisdom.
So I'm very,
Very honored on behalf of the Rubin Museum of introducing Rinpoche to you,
Tulka Pema Riktsal Rinpoche is the supreme head of the Namkha Kyong Dong Monastery in Humla,
Nepal.
And at the age of three,
He was recognized by Dujum Rinpoche as the reincarnation of Chime Rinpoche,
Who is the emanation of the great Indian sitter Dhamma Sangye,
And spiritual head of the renowned Shepfel Ling Monastery in Tibet.
In 1985,
He constructed his own monastery in Humla and has taught the 13 major philosophical texts,
The Shungchen Chamsum,
For 24 years.
And he's been an inspiration to so many,
And so many of you here in this room.
And we're so glad that you could join us for this very special session.
Rinpoche has studied the Vajrayana tradition of the Nyingma lineage from the renowned spiritual masters,
And I can't name them all,
But I'll just refer to a few,
Dujum Rinpoche,
Of course,
And Dilgo Khyentse Rinpoche amongst them.
Rinpoche will be joined by his translator,
Laura,
On stage.
And we're very grateful to Laura for facilitating this experience and this teaching.
But Rinpoche,
Such an honor to have you here at the Rubin Museum of Art.
It's been many years since your last here.
And please,
Please join us on the stage.
Thank you so much.
Okay.
Namaste.
Okay.
Namaste.
So the topic,
The first topic today is the Vajra and bell.
The Vajra and bell,
Which symbolize or express emptiness and compassion.
So I will do my best in this short time to just share a bit about these symbols.
Generally speaking,
The Vajra and bell are implements used in secret mantra practice.
We were to explain the real meaning of Vajra and bell,
We couldn't finish even in a few hours.
Because there is a very detailed explanation of the Vajra and bell in a text in one of Jigme Lingpa's compositions.
In short,
Let's look at the bell first.
The bell embodies the enlightened body,
Speech,
And mind of all Buddhas.
So how is this the case?
At the top of the bell,
There is a face.
That face represents the,
Or rather embodies the enlightened body of all enlightened ones.
The sound that the bell makes,
The ringing,
Embodies the speech or illustrates the speech of all the enlightened beings.
And the Vajra handle,
That symbolizes enlightened mind.
So in this way,
The enlightened body speech of all Buddhas is contained in the bell.
As for the Vajra,
The lower five prongs of the Vajra illustrate the five wisdoms,
The five primordial wisdoms.
There is probably no need to mention these to you.
These are the Dharmadhatu wisdom,
The Merilike wisdom,
The discriminating wisdom,
Wisdom of equanimity,
And the all-accomplishing wisdom.
So those are illustrated by the five lower prongs.
The five upper prongs symbolize the five Khyas,
The five wisdom bodies of Viruchana,
Vajrasattva,
Ratnasambhava,
Amitayus,
And Amoghasiddhi.
Surrounding both the five upper and lower prongs are eight lotus petals.
These symbolize the male and female eight bodhisattvas.
And the central hub or ball in the center of the Vajra symbolizes that all of these are contained within the ultimate single bindu.
To explain the meaning of the Vajra and bell very briefly,
That's it.
The Vajra and bell symbolize that the Vajra and bell symbolize the Vajrasattva,
The Vajra and bell symbolize the Vajrasattva,
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A solid Vajra that exists outside of us.
Compassion and emptiness are internal states,
So to speak,
That we need to develop,
That we need to come to realize,
First of all by means of a conceptual understanding,
Then deepened into a degree of personal experience,
And then finally direct realization.
The Vajra and bell are illustrations or symbols of compassion and emptiness,
This compassion and emptiness that we need to develop.
That said,
We also need to understand that essentially compassion and emptiness are inherently present already within our own minds.
They are intrinsic to the very kind of fiber of our being,
The essential nature of our mind.
At once they are the compassion and emptiness of the result that we need to attain,
At the same time they are the path we need to traverse.
They're also the basic ground,
The basic state of things.
Compassion and emptiness already exist present within the very essence of our mind.
This is an important point we need to understand.
We can talk about emptiness and compassion,
We can also talk about these same things in terms of wisdom and skillful means,
Or we can call them generation stage or completion stage.
The point is we need to understand emptiness and compassion are naturally present within our own minds.
They're not something that is like a product that is manufactured or fabricated,
Kind of built by someone,
Crafted by someone's hands with effort and intention and then produced.
Rather,
They're already existent,
Present within the nature of our own minds.
At certain levels of teachings,
This natural emptiness and compassion is called Buddha nature,
Sugata Garbha.
In tantric levels of teachings,
It's called the all-pervasive Vajra.
In short,
What we're talking about here is self-arisen Rigpa,
Naturally present awareness or primordial wisdom,
Which are illustrated by the Vajra and the bell.
In this context,
As I've explained,
Vajra and bell then have these multiple layers of meaning.
In this context,
We are going to discuss the Vajra and bell in light of Bodhicitta,
Compassion and emptiness.
So at that level,
Where they symbolize compassion and emptiness.
Sanggye Gyöla is also a Vajra.
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We can see that he's wearing a robe.
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Compassion and emptiness are naturally present in all beings.
By virtue of knowing this,
We can Compassion and emptiness are naturally present in all beings.
By virtue of knowing this,
We can generate loving-kindness,
Compassion and bodhicitta towards ourselves and all beings,
All beings without exception.
In treatises like The Way of a Bodhisattva by Shantideva and Atisha's Lamp of Enlightenment,
It's taught that one should cultivate loving-kindness and compassion by acknowledging that all sentient beings in past lives have been one's mother.
For instance,
In Atisha's Lamp of Enlightenment,
He teaches seven progressive stages for developing the mind of enlightenment.
The first of these is to acknowledge that all sentient beings,
No matter what state they might be in now,
Whether they be hungry ghosts or hell beings or animals or what have you,
At some point in the past,
They have been your mother in one of your previous rebirths.
At that time,
They nurtured you with great love and kindness.
Acknowledging that connection and acknowledging that kindness is the first step.
Based on that understanding,
One can then come to think that,
Okay,
Now I've obtained this precious human body,
This extraordinarily fortunate situation,
I've met with the Dharma,
I have the chance to pursue the path to enlightenment.
But considering the kindness that all sentient beings have shown me in the past,
It would be indecent to just pursue enlightenment for myself.
So therefore,
I will pursue enlightenment for the sake of all beings,
Not just myself.
Yeah,
And at the same time,
We can feel compassion for all sentient beings,
Understanding that all sentient beings share the same fundamental wish for happiness and freedom from suffering,
But through their ignorance,
They don't know how to pursue that wish.
Instead,
They actually cultivate causes for suffering and abstract their own causes,
Their own potential for happiness.
So with that,
We further engender compassion.
In this way,
We cultivate compassion,
We increase our compassion.
Equally,
We do experience a natural compassion already.
For instance,
If you see your mother in pain,
Naturally,
A sense of compassion and care will well up inside you,
Right?
It's just naturally there without having to cultivate it.
You'll immediately think,
What can I do to help my mother?
Can I take her to the doctor?
What kind of medicine can I get her?
So there's this natural love and kindness and compassion already.
Once we establish and cultivate a stable foundation of love and kindness and compassion,
Then with that basis,
We can then cultivate bodhicitta,
The wish to attain enlightenment for all other sentient beings.
It's for this reason that love and kindness and compassion are so incredibly important and such precious qualities.
That said,
There are two different types of compassion we can talk about.
First of all,
Is a compassion that is infused with an understanding of emptiness.
It's this compassion that is pure and genuine.
There's another type of compassion which is void of an understanding of emptiness.
Compassion that is centered in self-interest,
So to speak.
A very biased and conditioned compassion that is not going to be genuine and pure.
It's not going to be boundless.
The kind of compassion we're aiming for is an unconditional,
Unlimited,
Unbiased compassion.
That only comes when compassion is infused with an understanding of emptiness,
Infused or embraced with emptiness.
Otherwise,
Just compassion on its own,
Void of emptiness,
Cannot possibly be genuine,
Genuine in the sense of boundless and beyond self-interest.
If compassion is united or conjoined with emptiness,
It can become unconditional,
Unlimited,
As vast as space,
Vast and unimpeded as space.
It's for this reason that we talk about emptiness and compassion together.
We need emptiness and compassion to go hand in hand,
Not separate from one another.
At the same time,
If we just have an understanding of emptiness but no compassion,
That is also not the genuine approach.
With emptiness,
Void of compassion will fall into nihilism.
The unity of emptiness and compassion is indispensable.
There are quotations in the scriptures by masters like the Mahasiddha Saraha that speak to this point again and again.
For instance,
Saraha says,
Emptiness without compassion will not bring one to enlightenment.
Compassion without emptiness will not bring one to enlightenment.
Therefore,
Emptiness and compassion must be a unity.
This is the way we need to traverse the path,
The unity of emptiness and compassion.
This is also the result,
A natural unity of emptiness and compassion.
Without these two qualities being cultivated together,
Enlightenment is simply not possible.
With this,
We've now covered the first of supposedly several topics we're going to discuss,
Which is the discussing the Vajra and Bell in connection with loving kindness and compassion.
So now with the little bit of time we've got left,
We will talk about meditation.
So meditation means dhyan in Sanskrit,
Which means a one-pointed mind.
So how should we cultivate or get a one-pointed state of mind through samadhi?
By means of freedom from thoughts.
So what do we mean by freedom from thoughts and how to go about that?
I explained this in some degree of detail when teaching at Tibet House recently.
I explained that one abandons five flaws by means of eight remedial factors,
And in that way develops nine stages of resting the mind.
No time to go through these here,
But those of you who are interested can listen to the recording.
So when we say resting in a one-pointed state of mind,
What we mean in this context is a one-pointed state of emptiness and compassion.
These days,
It seems everyone thinks meditation is just like one lump thing or like the meditation of Madhyamaka,
Of Mahamudra,
Of Great Perfection.
It's all the same thing.
It's just meditation.
This is wrong.
Non-Buddhists,
Non-Buddhists,
Non-Buddhists,
Non-Buddhists,
They don't think meditation is just like one lump thing.
They think meditation is a one-pointed state of emptiness and compassion.
This is wrong.
Non-Buddhists also have meditation,
But their types of meditation are very different from Buddhist meditation.
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
Of Great Perfection.
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
They don't think meditation is just like one lump thing or like the meditation of Mahamudra,
So we need to cultivate a still state of mind,
But what do we mean by that?
Well,
In this case,
We're talking about cultivating a state of bodhicitta,
Meaning compassion and emptiness.
In the Buddhist tradition,
This is called the samadhi that ascertains the nature of things,
Resting in one-pointed absorption in emptiness and compassion.
Even just resting the mind in an ordinary,
So to speak,
State of stillness actually has enormous qualities or enormous potential.
Just by letting the mind remain still can develop the mind's natural qualities.
It can blossom into certain types of clairvoyance,
Supernatural powers,
Also bring about a lot of happiness,
But those qualities alone will not lead to liberation.
So the point then being that what we need to meditate on,
What we need to rest our mind in,
Is emptiness and compassion.
Through that,
We can attain enlightenment.
Through resting in emptiness and compassion,
We can reach enlightenment.
If we rest in the state of Mahamudra,
Then we can attain that state of enlightenment much,
Much faster.
If we can rest the mind in the view of the great perfection,
We can manifest enlightenment in a single life and single body.
So these are the differences between many different types of meditation.
These days,
It seems people think meditation is simply sitting in a certain posture and being still,
Ringing a singing bowl and listening to the sound peacefully.
That is not necessarily meditation and certainly meditation is not limited just to that.
There's a sutra,
A sutra Buddha taught called the King of Samadhi Sutras.
It goes through many hundreds of different types of samadhi,
Different types of meditation.
It goes through many hundreds of different types of samadhi,
Different types of meditation.
So I won't say any more about this now.
We simply don't have time.
Yeah,
We've already run over time.
Those of you who are interested can listen to the recordings of various teachings I've given that where I discuss these very points in much more detail.
So you can listen to those on YouTube and things.
We'll stop now.
Thank you,
Laura,
So much for translating all this while.
Bhattacharya,
Thank you so much for filling the time so richly with these teachings,
Reminding us of our intrinsic Buddha nature.
Okay,
Thank you all for joining.
Thank you so much.
Thank you.
That concludes this week's practice.
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I am Tashi Chodron.
Thank you so much for listening.
Have a mindful day.
Thank you.
