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Faith and the Mind

Phakchok Rinpoche explains that the mind is the base. He then uses the metaphor of a beautiful flower, on that fundamental base, to represent the steadiness of faith.

Buddhist Philosophy

Faith and the Mind: Important Connection

Phakchok Rinpoche responds here to a student question —What is the relationship between faith and the mind?

Mind As Steady Base

Rinpoche explains that the mind is the base. He then uses the metaphor of a beautiful flower, on that fundamental base, to represent the steadiness of faith.

Rinpoche remarks that human nature needs faith–it can be very supportive. If one has faith, then you can change many things; it allows us to evolve.

Faith and Mind: Three Expressions of Faith (dad pa gsum)

Expressions of faith are traditionally broken down into three categories. Different translators use varying terms. Rinpoche explains these in a way that connects directly to our Dharma practice. If we reflect on these three steps we understand how they relate to our own possible transformation.

Inspired Faith (dang ba’i dad pa) comes from observing qualities of another and admiring
Faith wanting to achieve ( ‘dod pa’i dad pa) –actually following the example, doing something yourself
Confident or trusting Faith (yid ches kyi dad pa) realizing that you have changed by practicing–now you have certainty

Faith Lost and Found

Rinpoche then responds to a question about loss of faith. He explains that faith can easily be lost because our mind changes so quickly. But the good news is we can stabilize it, or bring it back, or find it anew. Why do we lose faith? Loss of faith means that the experience of dharma practice is not stable; it is still shaky.

Rinpoche gives us advice based upon his personal experience. He tells us to inspire ourselves by reading life stories of masters and teachers who inspire us. He also cautions us that perfectionists and those with very analytical minds may take longer to develop faith–but just read the stories and don’t try to over-think!

Reflection Question

Honestly look at your own situation and practice. Which of the three types of faith would you say you demonstrate? If you believe you have inspired faith, try to grow that by reading some life stories. Have you read some biographies of past masters that have really sparked a desire to practice? What else have you done to fan the flames of faith?

This month, set some time aside to inspire yourself–like exercise, you have to really resolve to do this. It is a lot healthier for your mind than scrolling without thinking through internet stories! At the end of the month, what has moved you? What stories were particularly meaningful–or what living examples of dharma practice resonated?

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About the Author

Phakchok Rinpoche

Phakchok Rinpoche was born in 1981 to Kyapjé Tsikey Chokling Rinpoche and Sangyum Dechen Paldrön, within the family lineage of the great treasure revealer (terchen) Chokgyur Dechen Zhikpo Lingpa. Rinpoche was recognized as the reincarnation of the 6th Kyapgön Phakchok Rinpoche, one of the three throne holders (kyapgöns) of the Taklung Kagyü seat (densa) at Marthang Kham Riwoche monastery. Among Rinpoche’s previous incarnations, the 4th Kyapgön Phakchok Rinpoche was a devoted disciple and patron of Terchen Chokgyur Lingpa. During that period, it was the unwavering support of the upholders of Riwoche Monastery that created the auspicious circumstances for Chokgyur Lingpa’s awakened activity to spread and flourish. Under the guidance of his root gurus—Kyapjé Tulku Urgyen Rinpoche, Kyapjé Nyoshul Khen Rinpoche, and Kyapchok Soktse Rinpoche—Phakchok Rinpoche has received and practiced the profound Dharma teachings handed down in an unbroken lineage from Mahaguru Padmasambhava. Inspired by the life and legacy of Guru Padmasambhava, Terchen Chokgyur Lingpa and the upholders of Riwoche Monastery, Rinpoche has devoted his own life to spreading the teachings of Guru Rinpoche, particularly the Profound Treasures of Chokgyur Lingpa (Chokling Tersar). Mahaguru Padmasambhava is renowned for his role in guiding the establishment of Samye Monastery, thereby creating the auspicious causes and conditions (tendrel) for more than a thousand years of authentic practice to unfold in the land of Tibet in an incredible lineage of accomplishment that continues to this present day. Reflecting upon these auspicious beginnings, Phakchok Rinpoche has given his organization the same name, Samye, which means inconceivable. Just as this ancient Tibetan institution lived up to its name, becoming a truly inconceivable source of the Buddhadharma, Rinpoche’s aspiration is for today’s Samye mandala to do likewise and become an inconceivable beacon of wisdom, compassion and dignity for our present world and into the future. In honor of Mahaguru Padmasambhava, Rinpoche has chosen a seal to represent Samye that traces back to Guru Rinpoche himself. This esteemed emblem was originally revealed by the Mahaguru and given to Dharma King Trisong Detsen’s royal heir, Lhasé Murup Tsenpo. Murup Tsenpo subsequently concealed it as a treasure (terma) for the benefit of future generations. Much later, in 18th century Tibet, it was discovered as a treasure by Lhasé Murup Tsenpo’s reincarnation, Terchen Chokgyur Dechen Zhikpo Lingpa. Today, it serves as the emblem for the Profound Treasures of Chokgyur Lingpa and for all Dharma activities led by Phakchok Rinpoche and his sangha.

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Belief In Dharma Practice - Samye Institute December 8, 2023

[…] You might also want to consider the role of faith and the mind by reviewing this teaching. […]

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Samye is a place where students from all corners of the globe explore how to work with their minds in order to lead meaningful lives. Drawing from authentic Buddhist wisdom traditions, our online platform offers live teachings, structured courses, interactive forums, and community for the digital Dharma sangha. Samye Institute aims to be to the digital world what Nalanda was to India and what Samye was to Tibet.

The Five Successive Stages of Understanding

On this Guru Rinpoche Day message, Phakchok Rinpoche shares some simple benchmarks to measure our progress in our practice. We all go through five successive stages: 1) lack of any understanding, 2) forming misunderstandings, 3) partial understanding, 4) near-complete understanding, and 5) perfect understanding. These five stages equally apply to the view, practice and conduct. Rinpoche then starts explaining each stage. Finally, Rinpoche concludes by inviting us to study these to be able to recognize them, and thereby identify our own level of progress on the path.

Overcoming Mara’s hosts

On Guru Rinpoche Day, Phakchok Rinpoche shares the key point of all the practices and teachings: overcoming the four great obstacles, the four maras, namely, the mara of the aggregates, the mara of the Lord of Death, the mara of the afflictions, and the mara of the gods. Rinpoche then explains each one and advises us to study and contemplate them. Furthermore, Rinpoche explains the root of them all and how we can overcome them. Finally, Rinpoche mentions how his root guru Kyabjé Nyoshül Khen Rinpoche used to say Dharma means only one thing: transformation.

Buddhahood Within Our Reach

On this Guru Rinpoche Day, Phakchok Rinpoche explains the famous opening verse of Omniscient Gampopa’s “Jewel Ornament of Liberation,” as well as the key points we should understand as we read the verses; mainly, that all beings have the cause of Buddhahood within their being, but it is also important that they meet with the right conditions for this seed to bear fruits. Rinpoche further explains how to cultivate the right conditions for our transformation.

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"True dignity is not something we learn in a classroom or from reading a book. It must be experienced and embodied."

Phakchok Rinpoche, Awakening Dignity, Chapter 4: Three Meditation Teachers

Faith and the Mind

Faith and the Mind: Important Connection

Mind As Steady Base