Soul 2 Soul station : Melbourne Dharma Talks On Air with David Archdall

On Air Today At 12 Noon (Australian Time)...

In This Weeks Episode Of Soul 2 Soul...
We feature an interview with David Archdall in Taiwan
in the lead up to a visit and interview in Melbourne with
Shang Longrik Gyatso Rinpoche...

From The Melb Dharama Talks FB Page...
"We On Air Tomorrow At 12 Noon (Australian Time)...

In This Weeks Episode Of Soul 2 Soul...
We feature an interview with David Achdall in Taiwan
in the lead up to a visit and interview in Melbourne with
Shang Longrik Gyatso Rinpoche...

From The Melb Dharama Talks FB Page...
"We just did an interview on Soul to Soul here which will air at 11am Monday Melbourne time, then be replayed Thurs noon and Sunday night at 9pm. Tune in!"

Melbourne Dharma Talks
Hosting the Ven. Shang Longrik Gyatso Rinpoche in Nov for talks on Dharma and life. Authentic and unique perspectives from a Chan and Tibetan master. did an interview on Soul to Soul here which will air at 11am Monday Melbourne time, then be replayed Thurs noon and Sunday night at 9pm. Tune in!"

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Seeing Impermanence in Our Daily Lives

All things, tangible, intangible, with form or formless, in the observable universe are no different from our internal thoughts--they are all in the process of appearing and disappearing. As new thoughts arise they quickly replace the old ones. As all the great buildings and skyscrapers of the city go up, small houses of days past are falling apart. Birth might signify the start of a life, but from the perspective of impermanence, it is also approaching death. If you have any doubts then take a look at the candles on the altar, they only grow smaller and smaller, it is not the case that they grow bigger as they burn. The wick will only get shorter as time passes. You could take some time to research and explore the area we are living in now, it was originally a boundless ocean. What we see as boundless ocean now may have been towering mountains surrounded by clouds in the past. The bustling city that we live in today may have been an area of barren mountains and violent rivers. Even the language that we speak has been constantly evolving beyond our control. At the time of the Tang Dynasty, because the city center was in Luoyang (Henan Province), the capital city was Changan so, at that time, the main language spoken was called "yayin" (the official language among scholars and dignitaries). At the time of the Yuan Dynasty, because the capital was what is currently called Beijing, the language was a more standard form. At the time of the Ming and Qing Dynasties, the accepted language was what was spoken in Nanjing at the time.

Obviously, language is also a kind of impermanence, just as the international language of the past was English but with the changing times and the prosperity of China, Mandarin will certainly become the mainstream in the future. Likewise, the clothes we wear are impermanent. Looking from the middle of the nineteenth century, the British designer Charles Frederick Worth started making hand-tailored clothing for the upper crust of society on rue de la Paix in Paris. He opened the first boutique and this paved the way for all kinds of designers to follow in his footsteps. These days, if you want to make a name for yourself in fashion you have to ceaselessly come up with new ideas. Just like YSL, in order to please his many clients he had to become very versatile and so his products have become quite popular. Chanel's unique style is due to pattern cutting and the high skills of the designers behind their production, Christian Dior worked towards constantly pushing to create the next new style, leading the trend. If we look a little further in this direction we can see that the watch on your wrist, as well as the rings on your fingers are also impermanent. The style of the cars that we drive will change with the years and be slowly eliminated as well.

From this we can see that impermanence is greatly related to the mind. Of course, throughout the course of our lives there is no definitive whole to be observed, our lives are separated into sections; birth, childhood, youth, young adulthood, maturity, old age and death. Even days are not a complete whole. If you don't believe then you should look back and reflect on your own. Yesterday, from the moment you opened your eyes, which moment actually belonged to you? Nearly every moment was pre-arranged, you could only helplessly drag on and begrudgingly face it. In other words, unless you have been able, for a very long time, to intermingle wisdom and meditative stillness then you won't be able to maintain a level of control over it. Our lives are like sand slipping through our fingers, or like a glass funnel continuously leaking water. Even if you call out in a loud voice nobody will respond to you. If you look back over the original style and features of your life, it can be a very dangerous way of living, because it means that any moment could be your last.

If you observe the trees on the street, you will see how, though they appear tall, strong, exuberant and full of life, you can’t see for sure whether its insides are dying. What sets humanity apart from the beings of other realms is our ability to think and the wisdom we develop over time, which are the most awesome gifts of being born in the human realm. The two deciding factors changing one’s destiny are cause and effect and karma. If one can strive to get a good grip of the concept of impermanence and from there further advance to develop a mind of renunciation, possessing the correct views of the Buddhadharma and practicing diligently, you will definitely reap the benefits of your hard work and be fearless toward death. Never create bad karma, understand cause and effect, accumulate merits and purify your karma, receiving oral instructions directly from a remarkable teacher and the unceasing blessings from the lineage. In the end, your mind will not be moved by life or death, pureland or hell, since all these would be just a process and phenomena. 

From Shang Longrik Gyatso Rinpoche

Amitabha Dharma Transmission

 

Shang Rinpoche will transmit a short Amitabha prayer, taken from the Tibetan lineage of the great Terton Dorje Lingpa. Rinpoche will also give a short talk on this Dharma, its benefits, its history and how to practice it. To our knowledge, this is the first time this Amitabha prayer will have been transmitted in Australia.

The transmission will be preceded by a qigong session led by senior students, followed by a Q&A open to anybody with questions about Qigong, the Amitabha prayer, or anything else.

Register Here !

Time : Friday 14 November 6pm,

Location : Quang Minh Temple

                    18 Burke Street, Braybrook.

About Shang Rinpoche

Shang Rinpoche is a highly esteemed Buddhist master from Taiwan. In teaching, he not only draws on his Buddhist wisdom, but also his extensive knowledge of Taoism, eastern history and philosophy. Rinpoche’s mix of humour, kindness, and compassion has given strength and inspiration to thousands of people from all walks of life. 

Rinpoche is the current incarnation of Shang Rinpoche, who founded the Tsalpa Kagyu school in Tibet in the 13^th Century. His root master is the current incarnation of the Great Terton Dorje Lingpa. In addition, Rinpoche has received pith instructions as well as lineages from some of the greatest masters of all four Vajrayana schools including Dilgo Kysentse, Chatral Rinpoche, Dudjom Rinpoche and the 16th Karmapa. Rinpoche has also received the lineage of great Chan (Chinese Zen) Master Empty Cloud (虛雲老和尚) as well as teachings & lineages from Master Huisan (慧三老和尚) and Master Jiede (戒德老和尚).

The Modern Path of Liberation

The difference between a normal person and a sage lies in that the latter is able to foresee the development of an outcome from small clues at the outset, making it unnecessary to bind them with elaborate formalities and rules. A normal person, on the other hand, is similar to a cat or dog that, without having undergone proper training, is likely to urinate and excrete everywhere or disobey their owners, much to their own demise. They act this way because the karma with which they born and habits developed throughout their life, and they have no idea as to why that behavior is wrong. Although normal people are human, eons of reinforced habitual patterns have piled up and smothered their ability to tell right from wrong. Throwing on top of that the hot coals of greedy desires, anger and ignorance, the whole mess bursts and sparks uncontrollably into flame, making it impossible to contain and purify the karma created through body, speech and mind.

Through his wisdom, Buddha Shakyamuni observed that all sentient beings are conditioned by their habitual patterns, and that the biggest problems these habits bring are endless afflictions and suffering. As (he also observed that) all human afflictions and suffering stem from greedy desires, anger and ignorance, the Buddha started to teach from the Noble Eightfold Path, which helps purify the body and mind. In order to make it easy for people to understand the point of what he taught, he summarized the principal teachings of the entire Buddhadharma in one stanza: “Avoid all unwholesome deeds and carry out all wholesome ones. By so doing, the mind is purified. This is Buddhism.” This stanza is quite easy to understand. The first phrase, “avoid all unwholesome deeds,” means that we should refrain from impure acts of body, speech and mind, either done by ourselves or directed at another. How do we prevent these things from happening? The answer lies in practicing both the right Dharma and following the right path.

Practicing the right Dharma starts from upholding precepts. Generally speaking, one should never be parted from the practices of the eight guiding principles of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration (the Noble Eightfold Path). These eight methods can purify all karma and suffering caused by physical attachments and put an end to all samsaric suffering as well as eliminate the eight worldly sufferings, which is extremely important.

As for the second phrase “perform all wholesome deeds,” it points to the basic tenets of restraint from hurting any living thing, stealing or taking without permission, even if only in your mind, and ignoring morals and virtue to engage in sexual misconduct out of selfish desires. One should always refrain from deceiving others with words for your own gain or letting your mouth run loose, even if you are just by yourself. Refrain from consuming alcohol and other intoxicants that will numb your body and mind, so as not to make big mistakes that you’ll later regret. In addition to upholding these five basic rules, which are the prerequisites of gaining rebirth as a human, you should also try your best to perform the Ten Good Deeds in word, act and thought. Performing these ten good deeds are what constitutes a decent and kind-hearted person. Furthermore, always clearly observe the mind, reflecting inwardly on your self-nature at every moment and not allowing the mind to float outward and search in the external environment or get snared by the temptations of the physical senses. Master to, in every instant, “turn inwards, reflect and illuminate the original mind, remaining completely clear and without wandering.” These methods are the principal teachings given by Buddha Shakyamuni and his successors, including all Bodhisattva and sages, to all Buddhists and practitioners who wish to deepen their spiritual cultivation. All Buddhist vehicles — whether Hinayana, Mahayana, or Vajrayana — root their teachings on the mind, seeing everything as the manifestation of the mind. Yet the basic teachings lie in the intention to benefit both self and others. 

If everyone can honor the precepts, you should not intentionally harm others for a gag, because once you cause pain in someone, you are bound to be plagued by your own guilty conscience for the rest of your life. Therefore, we can say that by hurting others, you hurt yourself at the same time, just like a hunter who kills animals on a daily basis will eventually be harmed by animals. Those who perpetrate unwholesome deeds will not only suffer from the catastrophic consequences while they are still alive, but again in the lower realms after they die. On the other hand, those who perform good deeds will not only enjoy the sense of satisfaction, but also the merits of being reborn in the upper realms. You don’t need to go to the bardo to find the pain and suffering of hell; it can be experienced here through anger and desire. Once they take hold, it is as if you are being burned, physically and mentally, in the fire of hell. This is a kind of torture and punishment.

The key to success on the path of liberation, which begins with practicing the Buddhadharma and ends in eliminating all worldly suffering, lies in upholding the authentic teachings. This is in effect upholding the precepts. If you can also observe the Noble Eightfold Path, then you will be the kindest and happiest person in this age of the Dharma Decadence. 

From  Shang Longrik Gyatso Rinpoche

The Unimpeded Path for the Mind From Shang Longrik Gyatso Rinpoche

From the age of 18 onwards, I have been engaged in the field of spiritual guidance, and I have born witness to a wide variety of individuals. The situation which left me feeling least able to offer assistance was seeing so many people whose bodies, minds, and spirits were actually developing in diverging directions. People neglect their physical health, utilizing all methods possible to run their body into the ground until it just can’t bear the burden any longer. They end up so that, even during sleep, their body by habit continues its toil. Too many people spend their entire lives in a bustling state, and yet their problems are never solved. This is because it has already taken on inertia, like a human robot which operates involuntarily and without end until it’s lifespan runs out. It is a rare sight indeed that anyone takes a pause to ask him or herself what direction it is that their soul is traveling, to ask how a clear-headed life ought to be lived, or even to seek out a method which could allow them to achieve awakening and to see the face of their true nature. This is the creation of the karmic causes of the human realm which we are helpless to change. That is, unless we are willing and eager to walk the correct path. For example, at the end of a busy day, we can find ourselves a quiet space where we will not be distracted and which allows us to achieve a minimal practice of meditation. Or we might use the weekend to give ourselves a day or two to attempt to do some pure, tranquil meditation practice, using some practice methods to cut off temporarily all external connections, giving oneself a real opportunity to connect with one’s soul and mind. This will simultaneously provide you with the opportunity to see clearly your inner world, and all that is actually going on in there. When we are truly able to awaken the pure essence of our innate wisdom, we might just realize how much time we had previously wasted, fixated upon the television set as the numbers of the stock market pulse before our eyes as we are bombarded by incessant external stimuli and consequently neglect the importance of the inner cosmos.

It is of extreme importance that we observe the entire array of activity happening in the world within our mind. It is exactly because humanity cannot find a single way either to transform their anxiety and apprehension, their numerous painful afflictions, or to reduce the habitual creation of unbearable mental distress. And then, with the passage of time, the body, the mind, and the soul form a negative connection and create an endless state of mutual disturbance. As such, to practice concentration and constantly apply the teachings is the only way to allow the mind to remain in a state of clarity and calm. In addition, actual practice is required in order to be able to truly recover one’s long-lost path. Many people have memorised the entire Diamond Sutra or Medicine Buddha Sutra, and yet they are unable to calm down when anger or greedy desires arise in their minds. Many people hold their prayer beads in their hand all day long, continuously reciting mantra, and yet they are unable to withstand the disturbing circumstances which abruptly arise. The main reason for this is that they lack an adequate understanding of the practice of the mind, and on account of a lack of firm faith. With the added tension of a busy daily routine, when the time comes that you really want to settle your mind, the body is unable to accommodate the wishes of your mind and soul. While this cycle continues day and night, it is no wonder that you are unable to master the tranquil inner world of the mind. It is for this reason that I always offer guidance on how to observe the “from whence it comes”, the “duration of abiding”, and “leaving to where” of the inner mind. Its importance lies in the fact that if you are able to keep an eye on these three directions at all times, then over time, the impurities within your mind can be cleared out, and along with it all your mental concerns can wash away all of your meaningless delusive thoughts. You won’t be able to conjure them even if you want to. Thus, even if you only give yourself ten peaceful minutes for practice every day counts as diligence for modern people.

Often some Christian, Catholic, or Muslim friends ask me if there is a specific aim to teaching Dharma. Actually, I have been observing the changes in society and across the globe over the last few years, and I have come to the conclusion that lofty teachings, complex rituals, and an array of mantras are all unable to rescue the helpless souls of the people. I have made contact with so very many connected individuals over the years and I have realized how to help people to be liberated from their suffering, how to transform their afflictions, and to constantly offer positive energy to others, to instill in others the ability to give rise to pure love and devotion, creating an environment of constant joy and peace. It is my opinion that in this day and age, so long as someone is able to imbue others with these things, then this person is a bodhisattva, and the teachings that they impart to others are the miraculous practice methods of the Dharma Decadence Age.

From Shang Longrik Gyatso Rinpoche