Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 96-minute session, Ven Thubten Dondrub guides practitioners through three interconnected foundational meditations from the Lamrim path. He begins with meditation on the kindness of the mother—reflecting on how all sentient beings have been one’s mother countless times in past lives, developing gratitude and love that opens the heart. He then teaches the equalising self with others practice, directing attention to the fundamental similarities between oneself and all beings: each wants happiness and freedom from suffering with equal intensity, each possesses Buddha nature, and each mind shares the same basic knowing nature. Finally, he instructs Tonglen meditation, the exchange of self with others, where practitioners breathe in others’ suffering as black smoke to destroy self-cherishing, and breathe out happiness as white light. Throughout, he emphasises training the mind repeatedly in daily life to deepen compassion and bodhicitta intention. Suitable for those with some familiarity with Lamrim.
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File: 2013 09 28 DBPresentingTPathRetreat280913PART2.mp3
UUID: 0933b11c-c4f7-4387-a9d6-9d3031fcc58c
Teacher: Ven Thubten Dondrub
Collection: DB Presenting the Path (Ven Thubten Dondrub)
Date: 2013-09-28
Recorded at: Buddha House Adelaide
Duration: 96.2 minutes
Words: ~3,638
Session. We’ll do a little bit of meditation on kindness of the mother or sentient beings. There’s no time to cover everything, so we’re just we’re just taking bits and pieces. So we’ll do a little bit on all sentient beings being our mother and their kindness. Then a three minute silent break and a little bit of equalising self with others.
So again we begin by sitting comfortably in the correct posture as much as possible And then just very briefly checking our posture. Then calming the mind with the nine round breathing exercise. In visualizing the Buddha on the crown of our head, thinking of the Buddha as the embodiment of all perfect qualities that we aspire to and which we have the potential for. At the same time, trying to have a strong sense of all sentient beings surrounding us. Starting with our parents on either side.
And trying to have that strong awareness that all these beings, although they appear unconnected to me, this very deep connection. They’ve all been my kind mother. They are all basically just kind but only suffering. So then as we recite the mantra of the Buddha try and generate that strong sense of refuge to however much one feels it believes in the triple gem and at least generating the right motivation, the bodhicitta motivation as possible for doing this practice and as well as we recite the mantra visualizing blissful white light and nectar pouring down from the Buddha into us eliminating all obstacles to being able to meditate correctly and single pointedly eliminating all obstacles to being able to gain a deep insight or realization into the topics we are going to meditate on. So then we can begin by reflecting that our mind being completely formless like space, not being physical matter or produced by physical matter, is it is without any beginning, going back and back into beginningless time.
It wasn’t produced by our parents, this body. The only thing that can produce mind, or act as a conditional cause for mind, is mind. So today’s mind is produced as a continuum of yesterday’s mind. This year’s mind is the ongoing result effect of last year’s mind. This this life’s mind is the ongoing effect of the of the mind in our previous life, going back and back without beginning.
And just as our mind is connected with a particular body now, in all previous lives it’s been connected to a particular body. And that each body so the body of this life was produced by the mother of this life, the body of our past life produced by the mother of that life going back and back. So, as well as the mother of this life, we’ve had a beginningless number of other mothers. The unobstructed mind of the Buddha can see that, in fact, every sentient being has been our mother at some point in beginningless cyclic existence. That in fact, in beginningless saṃsāra, every sentient being has been our mother many times.
So all other sentient beings are no less our mother than the mother of this life. The only thing that distinguishes them is time. So then consider that in order to be able to generate bodhicitta, the first cause according to Asaṇga’s method of generating bodhicitta is not just simply to have some faith or belief that every sentient being has been our mother but to train the mind to actively recognise, hold that thought whenever we see, hear, think about any other sentient being. To think of them as being one’s mother or having been one’s mother in a past life. Rather than the thought dominating the mind that this person is a friend, stranger or enemy or this being is a human or animal or whatever, to train to have the dominant thought in one’s mind, this being has been, is my mother.’ That is the fundamental reality to focus on.
So then consider the psychology the reason for training to think of every sentient being as one’s mother is to lead to opening the heart to developing great love and compassion for all sentient beings. Because although all sentient beings are kind in so many ways, they’ve been kind as my father, my brother, sister, best friend, my teacher, my doctor, my nurse. Every sentient being has saved my life many times. Every sentient being, at some point, has sacrificed their life for me. But the special quality of a mother that distinguishes her love above and kindness above all others is that our mother gives us unconditional love.
So spend the rest of the time just taking the example of your mother of this life, recalling all the small and large different ways your mother expressed her love for you. Holding in her us in her womb, giving birth to us, taking care of us when we were a helpless child, baby. Protecting us as best she could from all the problems and harms of life, guiding us in the ways of the world as best she could in the way that she could manage. And as you think of those things try to have the awareness that just as the mother of this life did this for me, every sentient being has done the same or similar when they were my mother. One can also reflect that any wonderful thing you have seen other mothers do for their child, or you’ve read about, Although my mother of this life may not have done this for me in this life, when she was my mother in other lives, because she she has been my mother many times, She did do those things.
Those wonderful things. So I’ll bring this section of the meditation to a conclusion by making a really strong determination to be more and more mindful in daily life, to remember that all sentient beings have been one’s mother. To train the mind to see each and think of each sentient being as having been one’s mother. And as we do that, to be mindful of the immense kindness that we have received from each mother sentient being. In order to cultivate the genuine wish to repay that kindness in the very best way possible, Helping them to be free of all suffering, all causes of suffering, helping them to achieve the causes that lead to peerless everlasting happiness.
Śāntideva’s method, the technique of equalising self with others. So we will focus on training the mind in equalising self with other sentient beings. So again we re establish a comfortable posture. Reaffirm our motivation. Remember the Buddha on the crown of our head.
So we can begin by just checking how, due to self grasping ignorance, we have the wrong view of self, of how we exist. Because of that ignorance, we have self-cherishing. And our self-cherishing always creates a barrier between our self and others. It isolates us, alienates us in some ways. It’s the basis for feeling attachment and aversion to others, but also pride over others, jealousy towards others.
Because of our self-cherishing, we see so many differences between self and others. And that creates all sorts of divisions. And negativities. And so the more we focus on those differences believing them to be significant then of course the more divisions the more we have developed aversion, attachments, pride and jealousy, fears and worries. Whereas if we are able to see similarities between ourselves and others and focus on those, then this enables because we feel a connection with others, this opens our heart To feel affection, love, compassion, tolerance, patience, generosity, all good qualities radiate out towards others.
And so bodhicitta, the wish to be of perfect benefit to sentient beings can develop. So if we look at the behaviours of different sentient beings there are so many differences between sentient beings and between them and me. But if we then investigate why do people, why do beings do what they do behave and think and act like they do? We can begin to see, or just check up yourself, whether it’s true or not, that what motivates all this different behavior positive, negative, skilful, unskilful is just the wish to be free of suffering. All of these activities just show that all these apparently different beings just want to be free of suffering, just like me.
No real difference, but an incredible sameness. They they and I just want to be free of suffering. There is that fundamental thought in my mind and in the minds of all human beings, but also in the minds of every sentient being, human or otherwise. And then if we look from a slightly different perspective. What unites all the different behaviors and ways of thinking and appearing of other sentient beings, is that everything they do, good or bad, wise or stupid, skillful or unskillful, behind those actions, the inner motivation is that they are trying to be happy.
Just like me. human beings do very intelligent, skillful things to be happy. They do very stupid things to be happy. People do good things to be happy, really harmful things trying to be happy. They do selfless things to be happy, really selfish things.
But the motivation, the deep wish, the intention is just to be happy, just like me. And it’s not just human beings. All sentient beings have the same motivation. Right now we’re only able to see animals of the different realms. But if we check, why do they do what they do?
They’re just trying to be happy, just like me. There’s really no difference. The body is different. The things they do are different. But the reason existing in the depths of their heart is trying to be happy, just like me.
And reflect that I and others are all the same in that we are we are all suffering in cyclic existence. The suffering varies. Some are experiencing more suffering than me at the moment, experiencing different sorts of suffering. But we all experience suffering. It’s all changing, and none of us wish to experience even the smallest suffering.
We’re all the same in that we’re all suffering in cyclic existence. And consider that myself and all other sentient beings, human and otherwise, are fundamentally the same because we all have the same delusions. We’re all controlled by ignorance, by disturbing thoughts, and negative imprints. My delusions are no different in nature than the delusions of any other being, human or otherwise. And reflect how myself and others are fundamentally the same.
Because my mind is no different, is fundamentally the same in nature as the minds of all other human beings, but the same as the minds of all other sentient beings. The conventional nature of my mind is that it’s clear and knowing, and this is true for the minds of all beings. The ultimate nature of my mind is that it’s empty of inherent existence. And this is the ultimate nature of the minds of all sentient beings. There’s no difference.
At a superficial level the minds of other sentient beings vary in their levels of obscuration. Some sentient beings’ minds are very, very obscured. Some sentient beings’ minds are just very slightly obscured. But this also changes life after life. But at a fundamental level, the minds of all other sentient beings, however obscured they are, the true nature of their mind is pure and perfect.
They have Buddha nature. My mind has Buddha nature. They are just like me. No real difference. Every sentient being only wants happiness, doesn’t want the slightest suffering.
This is because if one checks every sentient being, no matter how insignificant they may appear, how tiny obscured they may be. For each sentient being, their life is precious to them. My life is precious to me. They are just like me. Just be aware right now, as you sit here, just be aware in a very simple, uncontrived way, that at the very depths of your being right now there is this ever arising sense of ‘I’.
This ‘I’ which is so sensitive. So desperate to be happy. And so unwilling to experience suffering. That sense of I is always there. That thought of I, that sense of I, always arising.
Just let yourself be aware in a very simple way of that sense of that mere sense of I. Now as you maintain that awareness at the same time just realise, be aware that everyone in this room has that same sense of I. The very fragile sense of There’s no real difference in that fundamental sense of I. Just the mere thought of I. Everyone in this building has it.
Everyone in this city. Everyone in this country. Everyone, every human being on this planet has that same sense of I. Every being in the universe has So then bring the meditation to a conclusion by making a strong determination to be more and more mindful in daily life. To rather than focus on the differences between self and others, which can only lead to separation.
To be mindful of the fundamental similarities, that this being just wants happiness and doesn’t want suffering, just like me. So then recall the Buddha on one’s crown, imagining the Buddha very pleased with your meditation and showing this by dissolving into blissful golden light so that that light pours down into you, blessing your mind to be able to gain a complete authentic realization of the equality between oneself and all sentient beings. Through the merits of these virtuous actions, may I quickly attain the state of a Guru Buddha and lead all living beings without exception into that enlightened state. May the precious bodhi mind, not yet born, arise and grow. May that born have no decline but increase forevermore.
So we take a tea break for twenty minutes. Meditation on Tonglen. We could do something on emptiness but that is too complicated. So we will do some Tonglen. Okay.
So again we first sit comfortably in the correct posture as much as possible. Then thinking of the Buddha on the crown of our head and all sentient beings surrounding us. Reaffirming our bodhicitta motivation as much as possible. And as we say the mantra particularly imagining blissful white light and nectar pouring down from the Buddha into us purifying our mind of all obstacles to being able to meditate correctly single pointedly eliminating all obstacles to being able to actually exchange self with others through the practice of giving and taking. So just briefly reflect how our own self-cherishing thought is our greatest obstacle to experiencing happiness in this life.
Greatest obstacle to the practice of Dharma. Greatest obstacle to generating bodhicitta. It’s our worst enemy. It is following it, believing the lies it creates. It has brought us only suffering life after life and kept us trapped in cyclic existence.
And although self-cherishing regularly dominates our mind life after life it is not a true aspect of our mind. It’s something obscuring the true nature of our mind. Think how wonderful it would be if by using this precious human rebirth in the right way I could, at the very least, reduce my self-cherishing now. Even better, how wonderful if I could completely eliminate it, make it a thing of the past. This would be of such immense benefit to myself, but especially it would enable me to be of immense benefit to others.
So then think that one very powerful way to begin to reduce, start to eliminate the self-cherishing from the mind is to practice Tonglen meditation which involves doing the very opposite to what the self-cherishing wants. So giving one’s happiness to others, imagining taking the suffering from others onto oneself. And in so doing, it it’s training the mind in in developing loving kindness and and great compassion. Just think for the sake of all kind suffering Mother sentient beings, I will train my mind in this practice. So we can begin by just honestly recognising some of our own self-cherishing behavior that controls our mind right now in this life, right at the present time.
And think that if I don’t have the courage and compassion and skill to confront this self-cherishing behavior now while I have the freedom to do so, it will continue to dominate my life and eat away all my happiness and chances of success. So try to get some sense of what you may be like, all the suffering you will have to experience as a result of following the self, being under the control of the self-cherishing thought that exists within you right now. Just think of, but especially try to feel that suffering that you will have to undergo. Physical, mental. Try and feel it until it’s unbearable.
And then so you imagine taking all that suffering away from that future self onto your present self-cherishing. As you breathe in, imagine taking that future suffering in the form of thick, black, ugly smoke. You breathe it in. Imagine it totally overwhelms, suffocates, destroys, shatters the self-cherishing thought, which is like a cold rock in your heart or like a block of ice obscuring, covering one’s mind, one’s pure mind. So you think that self-cherishing is completely shattered, eliminated, annihilated.
The pure mind is liberated. And from that joyful, pure state, as you breathe out, imagine breathing out all joy, happiness, wisdom, dharma understanding in the form of white light as you breathe out and you imagine you breathe that into the future self. Seeing that future self becoming progressively more joyful, free of suffering. So alternate that practice of taking the suffering in the form of black smoke, giving one’s happiness to the future self in the form of white light. So now if you feel it’s necessary one can continue for the rest of the session to just focus on doing Tonglen in relation to oneself.
Otherwise start by adding just one other person and focusing. You still have yourself there, future self. But add another person and focus more on them. Take someone who you’re very fond of in this life, who’s been very kind, and you think of them. The suffering they may be experiencing right now that you’re aware of.
Or think of the suffering that this person will have to endure as they get older and older. And so on. So try and feel that person’s suffering as your own until it becomes unbearable. So you have to take it from that person, thinking if I take it from them and bear it myself, then they don’t have to bear it. They will be free of that suffering.
So imagine taking that suffering as you breathe in, in the form of black smoke. Again imagining that smoke which embodies that suffering and pain and all its causes. That completely annihilates the self-cherishing thought which is like a cold hard rock of ice around one’s heart. And that shatters, disappears. The mind is liberated.
And from that pure state of joy, as one breathes out, one breathes out all one’s good qualities, understanding, merits in the form of white light which you breathe into that person. Seeing them become progressively more happy, healthy, joyous, wise, free of suffering. Don’t be content with just doing an empty visualization, but try and make it as real as possible. That you are you feel that you are really experiencing the suffering of the other, really taking it, and that you are really giving away your happiness, not just sharing it or giving some. But try to imagine completely giving away all your happiness, all the causes of happiness to the other.
And then one can begin to extend the practice to others. So now we bring the meditation to conclusion by firstly thinking that I’ve been doing is only at the level of imagination But how wonderful it would be if I could, in actuality, help even if I can’t directly take the suffering of others. How wonderful it would be if I could help all sentient beings stop creating the causes of their suffering. And although I can’t actually give them happiness, how wonderful it would be if I could help every sentient being create the causes of happiness. To do that, I must achieve enlightenment.
So this is what I will dedicate this precious human rebirth all my future lives to achieving. And secondly, make strong determination to be more and more mindful in daily life that whenever one becomes aware of the suffering of others around oneself, to practice Tonglen, imagining strongly, taking that suffering from them, giving one’s happiness. Or whenever one’s self experiences suffering, to practice Tonglen imagining that whatever suffering one is experiencing is the result of taking that suffering from others so they don’t have to experience that type of suffering ever again. Recalling the Buddha on one’s crown, imagine that the Buddha is extremely pleased with one’s meditation and one’s practice throughout the day. Imagining the Buddha is very pleased that one has committed to doing this whole course.
So then think as a result the Buddha dissolves into blissful light so that that light can pour down into oneself, blessing one’s mind to be able to eventually gain all the realizations that constitute the path to enlightenment. Through the merits of these virtuous actions, may I quickly attain the state of a Guru Buddha, and lead all living beings without exception into that enlightened state. May the precious bodhi mind, not yet born, arise and grow. May that born have no decline but increase forevermore. Thank you very much.