|The essence of the Buddha's 84,000 teachings is bodhicitta: the awakening mind that aspires toward enlightenment, in order to have the perfect ability to free all beings from suffering and lead them to peerless happiness. On his two visits to Singapore in 1997, Venerable Lama Ribur Rinpoche taught extensively on how to generate that precious mind of enlightenment. Rinpoche also gave insightful teachings on lojong (thought transformation), the practice that enables us to transform problems into the causes for enlightenment.|
In 1997 the students of Amitabha Buddhist Centre were blessed to receive teachings from the great master Ribur Rinpoche. Rinpoche visited us twice and stayed for a total of three and a half months, during which time he taught lamrim and lojong (thought transformation). This small booklet is extracted from Rinpoche's teachings.
A Brief Biography
Ribur Rinpoche was born in Kham, Eastern Tibet, in 1923. He was recognized at the age of five as the sixth incarnation of Lama Kunga Osel, a great scholar and teacher who spent the last twelve years of his life in strict solitary retreat. All five of the previous incarnations were principal teachers at Ribur Monastery in Kham.
When Ribur Rinpoche was fourteen he entered Sera monastery, one of the great Gelug monastic universities in Lhasa, to begin intensive studies in Buddhist philosophy, which culminated in his receiving the Geshe degree at the age of 25. During his stay at Sera Monastery Rinpoche also attended many teachings and initiations given by his root guru, Pabonka Rinpoche, the greatest Gelug lama of the time. After receiving his Geshe degree, Rinpoche returned to Kham where he spent many years doing retreat in a small hut he had built in the forest. But after the Chinese Communist invasion in 1950, the situation in Kham became increasingly dangerous, and in 1955 he was advised by one of his gurus, Trijang Rinpoche, to return to Lhasa, where he continued to take teachings and do retreats.
But Lhasa itself soon became unsafe. From 1959 (the year of the Tibetan people's uprising) to 1976, Rinpoche experienced numerous hardships and difficulties such as imprisonment and physical abuse, and being a helpless observer of the terrible destruction of the Cultural Revolution. However, during this time he was able to keep his mind peaceful and even happy by practicing the teachings he had learned. As Rinpoche described his experiences, "I didn't really experience the slightest difficulty during those adverse conditions. This was due to the kindness of Lama Dorje Chang [Pabongka Rinpoche]. From him I had somehow learned some mental training, and in those difficult times, my mind was immediately able to recognize the nature of cyclic existence, the nature of afflictive emotions, and the nature of karma and so forth. So my mind was really at ease."
Following the Cultural Revolution Rinpoche worked with the Panchen Lama to restore many of the lost spiritual treasures of Tibet as they could. His main accomplishment was recovering the two most precious statues of Shakyamuni Buddha: the Jowo Chenpo and the Ramo Chenpo. These two statues, originally brought to Tibet by the Chinese and Nepalese wives of King Songsten Gampo (ca 617-698), were taken to Beijing during the Cultural Revolution and kept in various warehouses along with thousands of other statues for 17 years, until Rinpoche found them and returned them to their respective temples in Lhasa.
In 1987 Rinpoche left Tibet and traveled to Dharamsala, India, to see His Holiness the Dalai Lama. Since then he has lived at Namgyal Monastery in Dharamsala, where, at the request of His Holiness, he wrote a number of biographies of great lamas and an extensive religious history of Tibet. Rinpoche has also visited and taught in several foreign countries - Australia, New Zealand, America, and around Europe. His warmth, humor, profound wisdom and practical, down-to-earth teachings have endeared him to many students around the world.
Background of the Teachings
More that 2,500 years ago, Shakyamuni Buddha attained enlightenment and then proceeded to teach the path to enlightenment so that others could follow. His teachings have been kept alive to the present day through the great kindness and efforts of an unbroken lineage of practitioners who learned them from their masters, put them into practice, then passed them onto followers. In Tibet, the essential points of Buddha's teachings were formulated into a system known as the lamrim, or stages on the path to enlightenment, which explains all the steps or practices one needs to follow in order to attain enlightenment.
The lamrim consists of three main stages or levels, according to three different reasons or motivations for practicing Dharma. The first level, known as the "small scope," starts from taking an interest in one's future lives. This comes about when we realize that this present life could end at any time, and that after death, we will be reborn in an unfortunate state (as an animal, hungry ghost or hell being), and to achieve a fortunate state (as a deva, titan or human being), by taking refuge in the Buddha, Dharma and Sangha, and by living our lives in accordance with karma, the law of evolutionary actions and their results.
The second or "intermediate scope" involves developing the aspiration to become free once and for all from the cycle of death and rebirth. Within this scope, one focuses on the Four Noble Truths: the sufferings of cyclic existence, the causes of suffering (delusions and karma), the state of freedom from all suffering (nirvana), and the means to achieve it by practicing the three higher trainings of ethics, concentration and wisdom.
The third level, the "great scope," involves opening one's heart to consider the situation of all beings. Realizing that all beings experience suffering that they don't want and they fail to find the peace and happiness that they wish for, one develops the aspiration to attain full enlightenment in order to help everyone reach that perfect state as well. That altruistic aspiration is bodhicitta.
This booklet contains extracts of Ribur Rinpoche's precious teachings on how to develop bodhicitta, and how to practice thought transformation through which we become less self-centered and more concerned for others.
Numerous people contributed to this work. Rinpoche's teachings were beautifully translated into English by Fabrizio Pallotti. Several ABC students kindly transcribed the tapes, and I edited the transcript with assistance from Doris Low and Rise Koben.
Any errors in the text are entirely the fault of the editor.