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In the main text, however, Tibetan words have been phonetically tran scribed in order to make reading easier. As many people are un used to working with Sanskrit diacritics, these have been left out. A simple phonetic transliteration is given, instead. These terms should still be recognizable to Sanskrit scholars. If you are not new, you know more or less what to expect. New people are waiting for what is going to happen, as they do not have any spe cific idea of what is going on or what to do.
Generally, we have assumptions about a retreat or a teaching, how it begins, how it ends. When we receive a teaching, we believe we will get initia tions, an explanation, or there will be a ceremony. I am sure most new people are waiting for something like this. That is nonnal, because this is the dimension we are in and not somewhere else. My main consideration and intention when doing a retreat is that we try to understand each other.
It is not sufficient for me to spend one, two, three days just talking and then to say good-bye. When I proceed in this way, I don't feel very satisfied. When I feel some people understand at least a little, something concrete, then, at the end, even ifi feel a little tired, I truly feel satisfied and happy.
This is my purpose when giving teachings and collaborat ing with people who are interested. This is not so easy. I have had this intention since the beginning. It is not something new. Now, after nearly twenty years of teaching in the western world, many of my students or people who follow my teaching are still more or less at the same point. So, it is not so easy to realize my wishes. But, I also know that there are many people, who have been fol lowing my teachings, who have developed themselves.
I do not ask my students to change anything. If we have knowledge and understanding of the teaching, it is not necessary to change any thing, but simply to manifest our knowledge and understanding. This is really what I want. Even if we only spend a few days together, we should try to do our best in this respect. Sometimes these can be impor tant. But, if we only pursue this idea, it all becomes rather like going into a shop to buy some things. If, for example, we go to a shop to buy a jacket and the one we want is not available, then we have not found what we want.
However, if we go into a shop and immediately find what we want, we are happy. This is an example on the material level of this kind of idea. But the teaching is differ ent. The teaching can be presented, can manifest in hundreds of different forms and methods. But, if we really understand, if we really grasp the meaning of the teaching, there is only 'one' under standing. Once we have understood the meaning of the teaching, we have understood it forever. This understanding does not de pend on a school or a tradition. It depends very much on our selves.
In general, we are very limited. We live in samsara, in the nature of dualistic vision, in a limited condition. If we follow the teaching with this view, even when we receive a teaching that is beyond this kind of limitation, our knowledge will remain always in that limited dimension. It is very important we understand this and that we try to understand the meaning of the teach mg. In the Dzogchen teaching, we use the words chig she kun drol, which means "knowing one, we know all". We can under stand this by reading the biographies of Dzogchen masters who realized their knowledge in this way, understanding everything.
There have been many teachers who did not study in an ordinaty way, who did not go to school or college. They received the Dzogchen transmission from a qualified teacher, practised seri ously, and through that practice entered the knowledge of Dzogchen. They not only knew the one practice, or the one con sideration, ofDzogchen, but later understood everything. We have a very famous teacher called Jigmed Lingpa. When he was very young, he learned to read and write Tibetan in a monastery.
He had an uncle who taught him to read, to write and, also, some astrology. At that time, there was a good Dzogchen 10 teacher in that region, who gave transmission of Dzogchen. For example, one of our 11 practices is called Konchog Chindii, which is a practice from a Ierma teaching of Guru Padmasambhava.
This teaching was dis covered by a terton called Jatson Nyingpo. At first, Jatson Nyingpo was a simple Kagyiidpa monk. He decided to practise and do retreats, and he did a lot of Guruyoga practice. In the end, he woke up and received all these Ierma teachings. Not only did he receive the Ierma teachings, but he also became very expert in all fields of Buddhist teaching. Studying these biographies, we can come to some understanding of this point.
I think it is something very important. In general, though, we do not follow the teachings in this way and therefore usually we are very curious to know what kind of teaching we are receiving. If we then hear an impressive title, we are very interested. A title is really ve1y relative. It is like labelling a bottle of medicine. You could also stick another label on it and people would not be the wiser, wouldn't know what is inside the bottle.
In the same way, we can give a teaching a very nice name. But, if we do not meet a good teacher who has real knowledge, or receive a teaching that is transmitted in a concrete way, even if it has a very nice name or title, it doesn't mean very much. We must not go after title and names.
If we are following a teaching seri ously, we must not become dependent on books or such things. We cannot obtain real knowledge or understanding just through books. It is not necessary to receive a particular transmission to follow the Sutra teachings. The main point, which Buddha ex plained right from the beginning, is the knowledge of the nature of universal suffering. We need to discover the cause of suffering, how we can stop that cause, and which path we need to follow to stop the cause forever.
We leam to differentiate between good actions and bad actions, how to renounce bad actions, and how to increase good actions. Of 12 course, it is easier if you do have a teacher who can explain how to study the Sutra books. But it is not indispensable. You can still leam the teachings of the Buddha from a book, and then apply and follow them. When we speak of a teacher, in general people think that a teacher is a teacher, and that there is no difference between any of them.
But a teacher of Sutra and a teacher of Tantra are com pletely different. They are not the same. In Sutra, a teacher is not considered very important. For this reason, we call the teacher gewe shenyen, which means 'virtuous ftiend. In the context of Buddha, Dham1a, Sangha, Sangha refers to all practitioners. In Sutra, the teacher is never considered to be a Buddha.