Documentary Film. Sangngak Rinpoche. Master of Dzogchen

Could just jump in.

So I see buttons that we have and talking to Month on the children watching them.

The cmor mind Да это велика и не посетил.

But I should have Димба, нам не отобьется.

Конделька, коллега вам тем бачен, я его затем открываю.

What would you want to do for the market? Okay, I'll get them to communicate.

Oh my god, it's not good, but we're gonna look at this.

Well I don't know how to do it on my bad.

Oh the common model.

I want to welcome everyone. In general there is nothing special in my daily life. I am a person just like everyone else. But if anything, I can speak about practices, about what relates to the Dharma and what manifests in my daily life. About that I can speak. As for everything else, there is nothing special. I think your question — a very important question.

For me this is an important question, because precisely what happens today is what has significance. What I do today, what I practice today — that is precisely what has significance. As for the future, for example, we can make plans. We can expect something in the future, but whether these things will turn out as we expect is, of course, unknown; no one knows it. So whether there will be some concrete result or not — there is no certainty here. Therefore, as it seems to me, it is very important to attend precisely to the present moment, to what happens today, in today's slice of life.

That is what has great significance.

And as for the daily schedule — the daily schedule. For me the most important part of the day is the morning. I very much love to rise in the mornings. And since I like the morning time, I prefer to fall asleep very early. As a rule, I fall asleep at 8. 30, at 9 in the evening, and I rise very early, at 3.

30. At four in the morning. When I rise, I begin the day by reciting prayers. This is the prayer of supplication to the Eight Noble Ones. This is the prayer of taking refuge, and the prayer connected with the guru yoga composed by Mipham Rinpoche. Reciting all these prayers, I head toward the Boudhanath stupa.

And there, doing circumambulation, I simultaneously recite all these prayers. In the guru yoga of Mipham Rinpoche there is also a part connected with reciting the seven-line prayer. When I do the circumambulation, I recite it 108 times. I also recite the mantra of Padmasambhava. One round of the mala. And when I recite it all, it takes about 10 circumambulations around the stupa. As for the refuge prayer, it is a prayer performed in the Nyingtik tradition. I visualize before me the field of merit, the refuge tree according to the Nyingtik tradition.

And then I recite the refuge prayer. 300–400 times, and during that time I circumambulate the stupa. This stupa in Boudhanath is also known as a place where all wishes are fulfilled, where all aspirations are fulfilled and prayers are brought to life. Therefore, being there, I devote myself to prayers and aspirations. In particular, for example, I may also recite a prayer composed by Rigdzin Terdak Lingpa, which is called . a prayer that carries within it words of truth.

A prayer called "The Ocean of Spiritual Attainments." So, standing before the stupa, I can recite this prayer. And in this way, reciting these prayers, circumambulating the stupa, I do my practice there and then return home around 5:30 in the morning. Reciting the refuge prayer, I circumambulate the stupa. I visualize that the objects of the refuge tree are on my right shoulder. In this way I circumambulate this tree of refuge.

And I visualize that I am leading all sentient beings behind me; surrounded by all sentient beings, I do the circumambulation around the stupa, that is, around the objects of refuge, the refuge tree, and in this way I think of all sentient beings. This leads to our taking refuge in the Three Roots. We receive blessing through which the three bodies, the three kayas, unfold, and recognition unfolds — all-encompassing rigpa, all-pervading, unobstructed rigpa. In this way, reciting the refuge prayer, I do this contemplative, meditative practice; that is, the recitation of the prayer becomes meditation.

Better and the When we are talking about it.

I mean they can't be fine.

Но не делаем.

Ты возвращаюсь домой. I also hold this visualization of the refuge tree; it is before me. I visualize that to my right are all those beings who are my fathers, and to my left are all my mothers. And before me are all those beings to whom I am karmically indebted. Before me are all those beings to whom I owe a karmic debt. And around me are disciples, children, sons, daughters, all close beings; I think that they are all filled with faith and together with me they recite these words of taking refuge.

In this way, we must include in this visualization all sentient beings, excluding none, but including all. And one can visualize all sentient beings in human form, that is, think that all sentient beings are represented here in human form. And we stand together and take refuge before the supreme objects, filled with faith. Then we think how all these sentient beings around us recite together with us the words of taking refuge, and that they enter the heart of Guru Rinpoche, the central object of the refuge tree. When you circumambulate the stupa, there are many pigeons there; if something suddenly disturbs the pigeons, they may abruptly take to the air and soar upward. Here we think that all sentient beings abruptly soar upward and dissolve into the heart of Guru Rinpoche.

Then after this we dissolve the refuge tree. The refuge tree consists of: at the front is the Buddha Tathagata, then the eight bodhisattvas, the closest bodhisattva sons, the arhats, the pratyekabuddhas, the spiritual masters and so on. We visualize that all these objects of refuge dissolve into the central object — into Guru Rinpoche. And when they have all dissolved into him, Guru Rinpoche himself dissolves into the primordial purity of kadag, into emptiness, dissolves into a state in which there is no object whatsoever.

Having dissolved the central object into emptiness, into the primordial purity of kadag, I then remain for some time in meditation, in contemplation. And at the end, after I have meditated and emerged from this contemplative state, I perform the dedication of merit, recite a brief prayer for rebirth in the pure realm of Sukhavati, and thus my morning practice is completed.

[Tibetan prayer] Bandr Baba Mahasamaya Sathua Alalaho Mahasiddhu.

Very good.

Yeah, maybe think it.

Oh, yeah.

Да, ты не те готовы. At eight I have breakfast. 8. 30 it ends. Then at 9, if I need to meet someone, at 9:30 I may have a meeting. Also from 10.

30. I may have explanations, teachings, lectures; they usually last two hours. During the morning sessions we also discuss. If someone asks me a question, we examine that question. So, approximately two hours our morning teachings, lectures, sessions take. And at 12.

30 I have lunch. I go for lunch. Then after lunch, at 2 o'clock, teachings begin again, sessions begin, they last until about 4, 4:30, but not always; on some days I also have sessions after lunch.

In the evening at 5. 30, around 6 I take supper; I try not to dine late, but around 6, 5:30. And then, after supper, my whole family gathers, all the children gather together and recite prayers. They recite the guru yoga, they recite the prayers of the Three Roots, and so it continues for an hour. That is, it is like a general evening gathering; during the evening gathering we recite the prayer together.

Solo. Amadio, Kiddão.

I don't I don't want to see that.

Some crap.

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And the way that you have on one that has to be a little bit more.

Yeah, man, I know. I look, I don't, I will, I will, I know, I don't, I will, I, I don't, I don't know, I'm No child in your pay, she takes the matchupai I make a dungeon. And make a box and do you make it make it up and back?

Number Shinoba then the days age the album boy and baby. Sorry, I'm both a five number set, giggle by open those.

I don't know what they're down your correct. Jim Pancho, the change, change your jump big demo.

This okay Thing you are chasing that you think they should hang your conceit some day shin do that she that like some so far show Мало кит, не потім.

Porque aqui. That's the one I'm gonna, I think, I think I didn't follow that. See a color tool to see. I'm gonna win now.

Scrum puffers And what the bugy. What I want to see. I want to see you. Linop Linopa Linal Campa. Oh what is a soft thing The general evening gathering, when we recite the prayer, lasts until about 7. 30, until 8, then it ends, and, as I said before, I prefer to go to bed early, to fall asleep early, and at 8.

30 I am already lying down. As I said before, if you fall asleep earlier, you can wake up earlier. .

So I prefer to go to bed earlier in order to wake up earlier in the morning. And this has become my habit. And even if I fall asleep a little later, I will still wake up at 3 in the morning, at 4 in the morning — at that time. This has already become a habit. If I wake up and just lie there, for example at three in the morning, I do not like that. I think it is a waste of time, so if I have already woken up, I get up and begin a new day.

This is what concerns daily life. This is what I do every day, how I spend my days. As you see, there is nothing special, precious in them, no signs that would point to great, lofty attainments. This, at least, is the part of my life that is connected with the Dharma; it manifests in this way in my daily life.

Just don't go down.

Oh dude, we're not wondering. Oh I don't know what we got in here when they don't awesome.

W ciągu nie było bardzo ciasnąć dzisiaj, będzie osam. Dzięki ten razem, dziecią latem, nie mam bardzo ciasto.

I in no way wish to say that I am a diligent student. At times I am even very lazy, but I have been fortunate in this life that I have met many outstanding spiritual masters; with many lamas, with many gurus I have had the fortune to meet in this life. As for the teacher who had the greatest influence on me, that is the venerable Penor Rinpoche; he, it seems to me, influenced me more than all. This is Penor Rinpoche, or otherwise Pema Norbu Rinpoche. I received from him very many teachings on Dzogchen, very many teachings connected with the terma teachings that he transmitted, very many empowerments I received from him; so instructions, practical guidance and teachings — I received very many from him. From Pema Norbu Rinpoche.

The hidden teachings left by Guru Padmasambhava are all gathered in the collection of hidden teachings, terma, which is known as the Rinchen Terdzö, the Precious Treasury of hidden teachings, terma. I received the transmission for this entire cycle twice from Penor Rinpoche. Also from Tsetrul Rinpoche. Besides this terma tradition, in the Nyingma school there is also the kama tradition, that is, the tradition of direct instructions, direct teachings. The oral transmissions for the kama tradition I received from Kyato Muktsa Rinpoche, also from Yanta Rinpoche. From them I received the oral transmissions for these traditions.

So from these two traditions, kama. I have spoken of my teachers from whom I received transmissions. As for terma, these are Penor Rinpoche and Taun Tsetrul Rinpoche. From them I received transmissions for the terma teaching; also from them I received many empowerments.

I also received practical guidance from Tmiva Khenchen Tubten Özer; from him — practical guidance. Also from a disciple of Nyoshul Khen Rinpoche, named Tsewang Sonam, who is now living in Bhutan. And also from many other teachers I received transmissions, teachings, instructions, practical guidance. I received, for example, many empowerments from His Holiness the Dalai Lama. Very much practical guidance and instruction from him, for example on the Kalachakra empowerment; I received from him a cycle of teachings on Dzogchen, the great perfection, which is connected with resting in the nature of mind; I also received from him the teaching on the Bodhicharyavatara, the stages of meditation, and so on. I also received the oral transmission for the Terdzö, for the terma treasury — from Shechen Rabjam Rinpoche; therefore he too is an important teacher for me.

And from him I also received the oral transmission for the entire cycle of teachings of Rigdzin Jigme Lingpa and for the entire cycle of teachings of Longchen Rabjam, that is, all the collected works of these two outstanding teachers — Rigdzin Jigme Lingpa, Longchen Rabjam; the oral transmission for their collected works I received from Shechen Rabjam Rinpoche. The practical instructions and guidance on Dzogchen I received from Khenchen Namdrol. Therefore he is very important for me, also one important teacher. He, in turn, is a disciple of Penor Rinpoche as well. A disciple of Khenchen Jigme Phuntsok, who was an outstanding Dzogchen teacher in Tibet. Khenchen Namdrol was a disciple of both Jigme Phuntsok and Penor Rinpoche, and received many cycles of teachings from them.

For my part, the Dzogchen instructions that I possess I owe in large measure to Khenchen Namdrol. I also received quite a few transmissions from Chatral Rinpoche, who lived in Yang Desho and is also one of the outstanding masters of the Dzogchen tradition. I received many practical guidances, oral transmissions, many teachings. Many cycles of teachings on Dzogchen I received from Chatral Rinpoche. And also in Tibet there is a monastery, a Dzogchen monastery called Achukar. From the abbot of this monastery, Lama Achu Rinpoche, I also received many oral transmissions, practical instructions, guidance on Dzogchen.

As you see, I have had the fortune to meet many precious teachers and masters. But for my part I am not such a diligent student, a hard-working student at times. At times I am even very lazy. And although I have received many instructions, in itself that says nothing. If I had shown diligence commensurate with the instructions received, perhaps I would have turned out a worthy student. But, as you see, at times I am even very lazy.

Be that as it may, every day I try to devote at least 2–3 hours to reading the works of such masters as Longchenpa and other masters of the great perfection. Two or three hours at least I try to immerse myself in the instructions and teachings of these great masters, reading their works. I try to read the works of these masters, to meditate, to practice. And if one trains oneself in this, then of course some spiritual experience, some result, will surely come. And I can say this from my own example. Although I am a negligent, not very diligent student, even I understand that if one trains oneself in such practice, a result will appear.

Therefore, although I am not so diligent, for my part I feel great interest. In practice it happens that a person may be distracted by current affairs, distracted by . going to see a new blockbuster, going somewhere, socializing with friends, meeting up, and so on. None of that interests me. Only practice interests me. Whatever happens, when a free minute comes to me, I always think how to connect that minute with practice, how to devote it to practice.

Therefore everything that interests me is practice. It is precisely practice that draws me. I think that this obsession, this absorption in practice — is probably the blessing of my teachers, which they gave me. I have tried to tell about all my principal teachers, from whom I received oral transmissions, instructions, empowerments, and so on. One should not think that Sangnak Rinpoche has attained a high level because he received so many teachings, so many instructions, so many empowerments from so many outstanding, lofty teachers. One should not think so, because then it would be attributing what I do not have.

. But on the other hand, one can probably say that I am, after all, one who is absorbed in his practice, one who finds joy in his practice and, to the best of his ability, devotes himself to his spiritual practice. If one said I am such a person, with such a description I would agree.

Then touch you From childhood I felt an interest in the Dharma, from childhood I was open to the Dharma, and it so happened that where I grew up, everyone practiced the Dharma precisely in the Nyingtik tradition. So I grew up in such surroundings, in such an environment where all the people practiced the Nyingtik tradition. I remember that my parents recited prayers to Padmasambhava, Guru Rinpoche; in the evenings they recited prayers, the mantras of Guru Rinpoche. So from childhood I grew up in such surroundings that, probably, my faith, reverence, devotion to Guru Rinpoche manifested, as it were, thanks to all these conditions, thanks to such surroundings. Such is my karma, probably; my karmic traces, imprints, have now manifested in such a way that from childhood I felt very pure faith, strong faith in Guru Rinpoche.

Since I felt unshakable faith in Padmasambhava, I probably came to the Dzogchen teachings, because Padmasambhava is a very important master of the Dzogchen tradition. So I think that these auspicious connections, these prayers, faith in Padmasambhava, led to faith, to the Dzogchen teachings. And as for the Dzogchen teaching, it is a very vast teaching. For example, there are 64,000 tantras of the great perfection, Dzogchen; Garab Dorje transmitted these teachings in very many tantras, and there are very many masters of this tradition who also left a very rich, very profound legacy within the Dzogchen tradition. For example, if one turns to Longchenpa alone, Longchen Rabjam, he wrote so many works that even simply to read it all in one lifetime would be difficult, so many teachings that in one lifetime it would be almost impossible to realize, understand, and study it all. Therefore Dzogchen is something extraordinarily vast, it is a very vast teaching.

And as for the question, what is Dzogchen? It can be considered from various angles, from various points of view. For example, one can say that in Dzogchen one can distinguish the ground, the path, and the fruit. The ground, which is Dzogchen, the path, which is Dzogchen, and the fruit, which is Dzogchen. But the shortest answer, perhaps, to the question of what Dzogchen is — this would be the very nature of reality. This is precisely what we call natural Dzogchen.

Or the ultimate nature of reality, the way everything truly abides, the way everything truly exists. This is precisely natural Dzogchen. So, answering your question of what Dzogchen is, one can say that it is the very nature of reality.

Déjà on va dire Allez, allez, allez, allez Hello? Are you a thirsty?

I don't know that.

Drums, the single Lapsir says the master my home but the guru the master my home buttermaster Bandaranga.

So the way you go inside.

In general, beings follow their afflictions, indulge and pander to their afflictions, give free rein to all their false constructs, conceptualizations, and suppose that by giving them free rein they can attain happiness, attain well-being. But as for the Dharma, the Dharma says that if we pander to our afflictions, follow all these false constructs, fabrications, then we will not be able to attain happiness. Because the path of the Dharma is the path that leads to freedom from all these afflictions. If one thinks that, by following the path of these afflictions, we will be able to attain happiness, well-being, then that is a mistake. We may hope to become happy by fulfilling the desires of these afflictions. But in that case we will not be able to become happy.

Therefore the path of the Dharma is the path of liberation from the afflictions. It is the path by which we completely uproot all these afflictions or eliminate their source, or make them groundless, take away the very basis of these afflictions. There are many stages, levels of Dharma practice. For example, a practitioner can gradually go deeper into the Dharma. To begin with, for example, to reflect on the four considerations that turn the mind toward the Dharma; performing such practices, he exemplifies the practice of hearing, because for practice one must first receive instructions, listen to instructions, then he exemplifies the practice of reflection, reflects on the meaning of these instructions, and then, finally, puts these instructions into practice through meditation. And in this way he exemplifies all three practices: hearing, reflection, meditation.

And these three practices must go together, inseparable from one another; over years, over months, month after month, year after year, persistently continue these practices. And they become one foundation by which the practitioner will find his path. Nowadays such words as progress, development, well-being, happiness, level, prosperity, and so on are very fashionable. We speak a great deal about happiness, about well-being. But it is important to understand what serves as the source of well-being, what serves as the source of happiness. That is the most important thing.

Otherwise we may hold conferences, gatherings devoted to the theme of the well-being of our whole planet, but if by our actions we plunge the whole planet into an abyss of suffering, become the cause of weariness for all people on the planet, if by our actions we bring senseless troubles, problems, and even suffering to all of humanity, then it is all empty words. Therefore we must above all understand where the source of happiness lies. .

And the Dharma is what can serve as such a source, as that foundation by which perfect happiness can be cultivated. And therefore I think that every being, every person, every individual, if they wish to be happy, must turn to the Dharma, because the Dharma is the perfect method of attaining perfect happiness. The Dharma is the unerring direction, having chosen which we will be able to come to this happiness. And one should not think that the Dharma is the lot only of people who have seen much in their lifetime, people who are already elderly, of advanced years, because the Dharma is accessible to all, open to all, including the young. For, if one thinks about it, there is no moment in life of which we can say that this period of life should be devoted to the Dharma. .

For example, to live for oneself for a while, and then in old age engage in the practice of the Dharma. Such thoughts are a false, mistaken source of happiness, because death can await us at any moment. This life can break off at any moment. Therefore, remembering this, all of us should turn to the Dharma, because in it is found the true, genuine source of happiness.

[Tibetan verse] Of course, there is a path connected with keeping the monastic vows pure, such as the vows of the shramanera, the vows of the bhikshu. There are people who practice by following the monastic path. This is one of the paths. But there exist a great many gates through which we can enter the practice of the Dharma. There are 84,000 teachings, the collection of the Dharma teachings, 84,000 different gates by which we can enter these teachings. So one must understand that the monastic vows, monasticism, are one of the possible options, but the path that implies being a monk is not all-encompassing; it is one of the possible paths, because, if one looks at it, from the refuge vows up to the highest realization of Dzogchen, to travel this entire path one need not be a monk.

To attain liberation, one need not be a monk. To attain awakening, one need not be a monk. One need not take the vows of monasticism in order to practice, and in order to be a Buddhist one need not be a monk either. For the practice of Dzogchen too one need not be a monk. Therefore one can go by both the one path and the other. From keeping the refuge vows pure up to the realization of Dzogchen, here one can go both by the path of a lay Buddhist and by the path of keeping the monastic vows pure.

So one should think that we can all go by both the one path and the other. And one should not think that one path is inferior and the other path is more all-encompassing. No, that is not so. For example, even when a lay Buddhist practices, he differs only in that he has not taken a certain number of vows. But as for the rest, the rest of the practice, he can also fully devote himself to this or that practice, can also do all that monks can do, except for those vows that the monks take upon themselves. And the vows of monasticism are the vows of individual liberation.

But one should not think that lay Buddhists cannot keep the vows of individual liberation, because for them too there are their own vows. Lay Buddhists can also take the bodhisattva vows, and, of course, lay Buddhists can also take the vows of the secret mantra; so they lose nothing, they too can take upon themselves all three types of vows. The outer vows — the vows of individual liberation; the inner vows — the bodhisattva vows; the secret vows — the vows of the knowledge-holders, the rigdzins, and all these three types of vows are accessible for lay practitioners. Of course, if one thinks that some practices are connected with all three vows, if one thinks that this is inaccessible to lay people, then that is a mistaken understanding. Lay people can practice all three types of vows, not only monks. And here it is important not even merely to keep the vows; what matters is what accompanies them, with what attitude or example.

If renunciation is absent, then keeping the 253 vows of the bhikshu pure — all this will become a practice that temporarily protects from any samsaric misfortunes, but will not become the practice that leads to liberation, if there is no renunciation. Renunciation is what can be generated not only by monks but also by lay people. Therefore it is important to see the foundation that must necessarily be present in this case, which is, for example, the spirit of renunciation. A monk who has generated the spirit of renunciation keeps all his vows pure and attains liberation. And a lay person who has generated renunciation, also keeping the vows of a lay person, of a lay Buddhist, can also attain complete liberation. So, as we see, from taking refuge, generating renunciation, up to the realization of Dzogchen, all these practices, all these levels are accessible to all — to those who go by the path of monasticism, to those who go by the path of a lay Buddhist.

All can equally devote themselves to these practices and bring them to life. Therefore one need not be a monk, one need not live in a monastery. All that is, of course, good, but not obligatory. Lay Buddhists have various vows that they can take, various vows of individual liberation; there are five of them, they can take as many as they see fit. So, as we see, one need not be a monk in order to bring the practice of the Dharma to life. One can bring it to life as a lay Buddhist as well.

Yeah, yeah, yeah.

I think some.

I'll make it so that you should Sumel! Sumel! Sumel! Sumel!

Maribou Public area small peace careful in Los Angeles. I don't know. Kind of a torture for students.

Okay, Jackie, then try to go upstairs with the first time. Okay.

Money money.

Imagine, give it in, imagine.

That's it.

Là vai lá.

Black signs Positive one Да ты дани косовы.

flourished thanks to the efforts of the spiritual teachers, masters who belonged to a pure lineage of transmission, who were the holders, the keepers of these profound, liberating instructions. The Dzogchen teaching exists to this day because there are disciples who listen to these instructions, receive them, reflect on their meaning, and meditate, practice according to the spirit of these instructions. Thanks to the fact that such a succession of teachers and disciples exists, the Dzogchen teaching has been preserved to this day. I think that although there are differences between West and East, all the same we are all human beings, so there are no great differences between West and East. The Dzogchen teaching can also be transmitted to the West. The Dzogchen teaching can also be taught in the West, because we are all human beings; in the West, when these instructions are practiced, when, for example, a person from the West receives these instructions and joins the pure lineage of transmission, receives the blessing, then later, with the permission of his teacher, he can help this teaching to flourish in the West as well.

The Dzogchen tradition, the pure lineage of transmission, is very important, therefore one who receives this teaching, if he practices diligently, can then pass it on further. For example, one person will transmit to 10, and 10 disciples will transmit this teaching to hundreds of disciples. And all this takes place in the minds of all these people. When we speak of the transmission of Dzogchen, what is meant here is not anything external, any external processes. It is what takes place in the minds and hearts between teachers and disciples. This transmission can happen if the disciples, for their part, properly practice hearing, reflection, meditation, and then, thanks to such efforts, the Dzogchen teaching can flourish; it can remain in this world for a long time still.

And therefore on the Western disciples falls a very great responsibility, that, having received these instructions, they must bring them to life, realize and accomplish them. Then, with the permission of their teacher, transmit it in their own homeland, if the teacher permits it. In this way, the Dzogchen teaching can spread to the West as well.

G Gain. You're the best one.

For the Yeah.

Приходим с такой формам. Я буду сказать, не видел.

And then the jagged line upon the gala Да ты вра я буду. Ты буду, да.

So, well, are we ready. Perhaps we should then let the people in? Or why?

Friends, hello everyone! Good evening. We are very glad that you are with us again; we continue to study these teachings, and we ask you to begin today's lecture. [Tibetan prayer] I want to welcome you all, good evening. I hope that you are all in good health.

[Tibetan prayer] Думбаты джанаки джаванта.

Нем нечек карта ему пить.

So, today's gathering is devoted to the teachings that constitute the summit of all nine vehicles. This is the apogee of all teachings, this summit of all vehicles. These teachings allow one to attain the state of complete awakening in a single lifetime. These teachings contain unerring methods, unerring means, by which . this state of complete awakening is attained. These teachings constitute the instructions, the profound instructions of the great perfection, the instructions of Dzogchen. And in this work, "The Precious Treasury of the Dharmadhatu," there are thirteen chapters.

We are now studying the eleventh chapter, which is called "The Purity of Appearances That Are Equal . to all of space." In this chapter it is explained how all these conditional appearances are transformed into the spiritual path, and in order to attain the state of a Buddha in a single lifetime, traversing this entire spiritual path, we must rely on a genuine teacher, a guru, a spiritual friend, what in Sanskrit is called the kalyana-mitra, and for our part we must take upon ourselves all the qualities so as to be suitable vessels for these teachings. And this relationship between teacher and disciple is very important. It is very important that the teacher be a genuine master, and that the disciple, for his part, cultivate all the qualities so as to be a suitable, worthy disciple.