I have been told that many lamas have come here and given extensive instructions on the preliminary practices. It seems that at this time there is a great interest in receiving teachings on the nature of the mind. I have been requested . to give such a teaching so, although I don't really know how to give these teachings, because you have requested them, I will speak in brief.
First of all, I would like you to consider all sentient beings who are equal to limitless space and generate a sense of loving kindness towards all of them. Generate the wish that each and every one of them may know happiness in this life and never return to the lower realms in future lifetimes, and that gradually they may all establish the status of buddhahood. Consider that it is for this purpose that you wish to receive the teachings on the. nature of the mind. Please give rise to the purest motivation of which you are capable.
In the past it was always traditional for the teacher to examine disciples and for disciples to examine the teacher. From the standpoint of the spiritual teacher, this process of examination was necessary to determine whether or not the disciples were suitable vessels to receive teachings on the nature of the mind. From the standpoint of the disciples, it was necessary to determine whether or not the teacher was qualified to truly bring benefit to the disciples. In this way, much care would be taken by both teacher and disciples to examine one another, after which a relationship would be established and the teachings would be transmitted.
These days both teacher and disciple are unable to do this. If you ask whether or not I am a truly qualified teacher of dzogchen, I am not. If I were, I would be able to see into the minds of all the disciples and know exactly whether they are ready· for the teachings or not. It is only a realized being, only a buddha, who has the power to really understand the minds of others. Therefore we should consider that the teacher of dzogchen must truly be an enlightened one. In our present circumstances we can also consider, first, that the mind of all sentient beings is buddha, that all~entient beings possess the buddha nature, which is their very essence, and second, that we have all obtained the precious human rebirth. With these two things together the teachings are allowed to be transmitted and received. (Yangthang Rinpoche,
Introduction to the Nature of Mind, Section One: The Prerequisites, 1–2)
Yangthang Rinpoche. Introduction to the Nature of Mind: Oral Teaching by the Venerable Yangthang Rinpoche. Translated by Sangye Khandro. Edited by Ian Villarreal. Mt. Shasta, CA: Yeshe Melong Publications, 1994.
Yangthang Rinpoche. Introduction to the Nature of Mind: Oral Teaching by the Venerable Yangthang Rinpoche. Translated by Sangye Khandro. Edited by Ian Villarreal. Mt. Shasta, CA: Yeshe Melong Publications, 1994.;Introduction to the Nature of Mind - Oral Teaching by the Venerable Yangthang Rinpoche;Yangthang Rinpoche;མདོ་མང་གཡང་ཐང་རིན་པོ་ཆེ་;mdo mang gyang thang rin po che; Sangye Khandro;Introduction to the Nature of Mind - Oral Teaching by the Venerable Yangthang Rinpoche
