You are so fortunate
being able to put much effort of body, speech and mind into seeking inner reality,
your true nature. When you check how you have spent most of your life, you can
see how fortunate you are having the chance to make this search even once. So
fortunate!
I'm not just making it up, "Oh, you're so good," trying
to make you feel proud. It's true. However, to really discover that all human
problems, physical and mental, come from attachment, is not an easy job. It takes
much time.
For example, if you're having difficulty at a meditation course,
you might start thinking about home: your warm house, your comfortable bed, chocolate
cake. You remember all these nice things. Then your ego and attachment get to
work, "Oh, I don't know about this course. I'd be better off at home. At
least there I know I can enjoy myself." But we all know what's going to happen
when you get there. Still, attachment follows your ego's view, "My bed is
so good, I'll be so comfortable back home; my family is there, I can relax and
do whatever I feel like, I'll be free. Here I'm not free and I have to try to
be serious. Anyway, my serious mind doesn't seem to be functioning, so I might
as well leave." Your dualistic attachment kicks in, telling you so much stuff,
convincing you until you say, "Yes, yes, yes" and leave.
So then
you get home, and you're sitting in your room, and you check up. How silly! Nothing's
new. There's no place on earth where you're guaranteed to find satisfactory enjoyment.
Don't think Tibet must be a fantastic place, a paradise where everything is pleasure.
Never! Never! Since dissatisfaction and attachment inevitably come with this body
and mind, your samsaric mandala of dissatisfaction accompanies you wherever you
go. Even if you leave your own country and go to a cave in the mountains, attachment
comes along. You can't leave it back home.
Trying to face your problems is
far more worthwhile than trying to run away from them without understanding their
root. You've been that way before; it's not a new trip. It's the same old trip.
You go, you change, you go, you change, on and on like that. In this life alone
you've taken so many attachment tops.
With effort, everything is possible.
In order to attain the realization of indestructible, everlasting peace, you have
to have an indestructible mind for training. Realizations don't come without your
training your mind the right way. First you have to make the determination, "For
such a long time I have been servant to the two mental departments of attachment
and ego, trying to please them. But in fact, they are my greatest enemy, the root
of all my problems, the destroyers of my peace and enjoyment." You have to
understand how these two minds occupy and control your internal world.
According
to Lord Buddha's teachings, as long as you don't realize that your real enemy
is within you, you will never recognize that the mind of attachment is the root
of all the problems your body and mind experience. All your worries, your depression,
everything comes from that. Until you do recognize that, even though you might
occasionally have an hour's good concentration, it never lasts. If, however, you
do see the psychological origin of your problems and understand the nature of
attachment and how it works to cause aggression, desire and hatred, your mind
becomes very powerful.
When you're in a peaceful environment, you think,
"Oh, I'm so peaceful, my meditation is so good, I have such good realizations."
But when you're out shopping in the street or in a supermarket and people bump
into you, you freak out; because you're not sitting in meditation but walking
around, your mind is completely uncontrolled. If, however, if you understand the
psychology of attachment and how it lies at the root of your various reactions,
you will not freak out easily and will really be able to control your mind, no
matter where you go or who you're with.
This is not just some philosophical
theory, either. It is really true, based on living experience. In fact, not only
Buddhism, but all religions recognize the shortcomings of attachment. Even worldly
people talk about its drawbacks. But, you know, even though we say the words,
"Attachment this, attachment that," we don't really recognize it as
the biggest problem on earth.
Therefore, what I'm saying is, it would be
wonderful if you could recognize that your own attachment is the cause of every
single problem that you experience. Problems with your husband, wife, children,
society, authorities, everybody; having a bad reputation; your friends not liking
you; people talking badly about you; your hating your teacher, your lama or your
priest; all this truly comes from your own attachment. You really check up.
We Westerners always have to blame something external when things go wrong. "I'm
not happy, so I'd better change this." We're always trying to change the
world around us instead of recognizing that it's our own attachment that we have
to change.
Just take a simple example. When someone hurts you by telling
you that you're greedy, although you blame the person for how you feel, the hurt
actually comes from your attachment. First of all, people, perhaps even your parents
or your spouse, don't like your attachment-driven behavior, so they complain,
"Oh, you're so greedy," hurting your ego. And then, instead of accepting
their pointing out your selfish behavior, your attachment to always being right,
perfect, causes you angrily to reject what they say. The fact that your ego, your
wrong-conception mind, cannot accept criticism is itself a big problem: your ego
wants you to be right all the time, and your attachment creates its own philosophy
of never listening to advice, no matter who gives it, closing off your mind. It
is very important that you learn to deal with these problems in the best possible
way.
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A
Brief Overview of the Lam Dre
By
His Holiness Sakya Trizin
Virupa
Virupa was born in a royal family and from a very young age had very special
qualities. Seeing
that all samsara was suffering, he renounced his station,
became a monk and entered the great
monastery of Nalanda. He began by studying
the Sutrayana teachings and also received and
practiced Mantrayana teachings.
He became so renowned for his learning that after the passing
away of his
teacher, he succeeded him as the abbot of Nalanda monastery. During the day he
gave Mahayana teachings to the monks, taught debate, and composed texts. In
secret, however,
he undertook Mantrayana practices for a very long period
of time. Yet, after practicing in
this way for a very long period of time,
he experienced no significant signs of progress or
accomplishment. Virupa
thought that perhaps he did not have the karmic connection with the
tantric
practice, and so decided to devote his efforts full-time to giving Mahayana teachings.
After making this decision, on that very night, he experienced a vision of
Vajra Nairatmya.
Vajra Nairatmya said to him: "What you have decided
is wrong. I am your karmic link deity
and you must continue your vajrayana
practices." So because of this vision, he continued
his secret practices.
Shortly afterward in his pure vision, he saw the full mandala of
Vajrayogini
and received the empowerment of the deity Hevajra. Every night for six nights,
one after another, he attained great realizations. On the first night he attained
the great
realization of the first bhumi, realizing the ultimate truth. On
the second night and on each
night after it, he obtained one bhumi or one
stage of the bodhisattva path, up to the sixth
bhumi. He then became a great
mahasiddha, left the monastery, performed many great
miracles, and subdued
those on the wrong path. Many benefitted just by hearing his name,
and he
did great service to the Buddhadharma.
Virupa had many general followers as
well as Mahayana followers, but Krishnapa and
Dombipa were the two main followers
of his esoteric, pith instruction. For the benefit of
Krishnapa, he gave the
teaching known as "Vajra Words." This very short teaching contains
the
essence of all the Tripitaka and Vajrayana. In the same way that butter is refined
from
milk, the Vajra Words are the most important essence of the Buddha's
sutric and tantric
teachings in the form of pith instruction. This teaching
then passed to his close disciple
Krishnapa, who gave it to his disciples.
In this way it was passed on to five great Indian
gurus. The fifth of these
gurus was the Gayadhara who came to Tibet several times and
gave this teaching
to the great translator Drogmi Lotsawa. Drogmi Lotsawa was the first
Tibetan
to receive the Lam Dre teaching. He was a great master who had many male and
female
disciples who had very great realizations. Drogmi Lotsawa transmitted the general
tantra explanations and the pith instructions to his disciples separately.
He would not give
the general tantric explanations to the disciples who were
listening for the pith instructions,
and he would not give pith instructions
to those who were listening for the general
teachings. Among his disciples
who received the most important teachings was Seton
Kunrik. Seton Kunrik received
the Lam Dre teachings, attained high realizations, and gave
the teachings
to Zhangton Chobar. Zhangton Chobar was a kind of hidden yogi: to the
general
public he was an ordinary person working in other people's fields. He promised
to
work in many fields, and emanated his body to many places. Zhangton Chobar
gave the
teaching to the great lama Sakyapa, who was born of the Khon race.
The Lam Dre Lineage
The Khon lineage is believed to be directly descended
from celestial beings dwelling in the
rupadhatu. When the time was ripe, they
felt it was necessary to descend into the human
realms. Three brothers descended
from the heavenly realms to the high mountains of Tibet.
One of them settled
in Tibet. The first name of this lineage is known as the Clear Light race.
Later
they mixed with the rakshas, which were the local spirits. When this mixture took
place,
there was some disagreement between the perfect wisdom and ignorance.
At that time the
name "Khon" was given, and both the name and lineage
have continued to the present day.
Members of the Khon lineage were formerly
Bon practitioners. Later on, Khon Nagarakshita
was a direct disciple of Padmasmbhava.
Guru Padmasmbhava gave him many teachings - and
in fact, he was one of the
first Tibetans to receive full Buddhist bhiksu ordination. He was one
of seven
Tibetans ordained as a trial to see if the Tibetans could keep the Buddhist monastic
ordination. So, Khon Nagarakshita's monastic ordination was the beginning
of a very auspicious
Buddhist monastic tradition. In any case, he was a very
great disciple of Guru Padmasambhava,
and for many generations, the descendants
were great Nyingmapa practitioners. During Khon
Konchog Gyalpo's time, they
felt it was necessary to start a separate school, so they concealed
all the
ancient teachings and started the Sakya order. The first monastery was built in
1073 by
Khon Konchog Gyalpo who was the father of the great Lama Sakyapa,
Kunga Nyingpo.
Khon Konchog Gyalpo was a disciple of Drogmi Lotsawa and received
the tantric teachings
from him. However, Lama Sakyapa Kunga Nyingpo received
the Hevajra tantra teachings
directly from his father; but received the pith
instruction from Zhangton Chobar. At first
there was some hesitation on the
part of Zhangton Chobar, but later when he found out that
Kunga Nyingpo was
the son of his dharma brother, Khon Gyalpo, he was more eager to
give the
Lam Dre pith instructions. When he gave them to Lama Sakyapa Kunga Nyingpo,
he
did so with the admonition that he should not disclose even the name of the teaching
to
anybody for eighteen years. The condition was that after eighteen years,
Lama Sakyapa
would be free to write the teachings down or give them to his
disciples, because by then, he
would be the 'owner' of this great teaching.
So for eighteen years Sachen Kunga Nyingpo
didn't mention the name of 'Lam
Dre' to anybody and kept it completely secret. During this
time he studied
and mastered the t eachings. Lama Sakyapa was an emanation of both
Manjushri
and Avalokitesvara, a manifestation of all the Buddha's wisdom and compassion
combined. In reality he was already a fully enlightened being, but from our
ordinary
perception, he appeared in human form and followed the path.
At
one point during these eighteen years he became ill and actually forgot many of
the
teachings, because at that time there was yet no written text. Because
it was a strictly oral
teaching he was very worried because his guru had already
passed away. At that time,
tantra was practiced secretly in the high mountains
or in the great forests; it was not
commonly given. He thought that even if
he went to India it would be very difficult to find
such a teaching. So he
prayed, and in a dream, the guru Zhangton Chobar, came to him and
gave teachings.
In this way Kunga Nyingpo remembered a lot of what he had forgotten. A
second
time after praying in his meditation cell the Guru Zhangton Chobar came and gave
teachings, and he was able to remember the greatest part of the teachings.
A third time after
praying, the great mahasiddha, the guru Virupa, founder
of Lam Dre teaching who received
the teaching directly from the deity, appeared
in the Sakya mountains.
In the vision, the huge mountain behind Virupa was
covered with his body: he said 'this
earth belongs to me' and then gave the
full Lam Dre teaching and many other pith
instructions to Kunga Nyingpo. And
so, in this way, the great Lama Sakyapa Kunga
Nyingpo became the owner of
all the Buddha's teachings. Kunga Nyingpo gave these
teaching to his sons
and many of his disciples, and it has continued up to the present day.
This
is a very brief history of how the Lam Dre teaching was started.
The famous
five Sakya teachers, the Jetsuns, are members of the Khon lineage. Sonam
Tsemo
was Sachen Kunga Nyingpo's son, and Sakya Pandita was Sonam Tsemo's nephew,
and
Chogyal Phagpa was the son of Sakya Pandita's brother.
Overview of the Lam
Dre Structure
The Lam Dre teaching is very profound and very vast. Though
it is one teaching, it can be
practiced in many different ways. Those destined
to follow the gradual path will start first
with the Hinayana path and then
continue with the Mahayana and Vajrayana. Others may
be able to follow the
direct path due to circumstances related to their state of mind and their
karmic
connections. So for this reason there are many different ways to present the Lam
Dre
teaching to disciples. The common way is to combine the whole of the Lam
Dre teachings into
two parts: the preliminary part and the main part.
The
preliminary part is included in the preliminary teaching known as the Triple Vision.
The
Triple Vision consists of the base, the path, and the result. The base
refers to sentient
beings. Due to karma and defilements, sentient beings have
the impure vision, which is the
ordinary vision that we have right now. Yogis
and practitioners who have enrolled in the
path and practice meditation have
the vision of experience. After working on the path very
hard, one achieves
the result, which is Buddhahood. The Buddhas have great inner qualities
and
pure vision. So, the triple vision refers to the impure vision, the vision of
experience,
and the pure vision. This is how the preliminary part is divided.
Preliminaries
In the Lam Dre, as in all Buddhist traditions, the very
first point- the preliminary practice of
all the paths, the root of all dharma
and the foundation of all vows is to take refuge in the
Buddha, Dharma and
Sangha. The practice of Refuge differentiates Buddhist practitioners
from
practitioners of other religions. The first meditations of the preliminary part
divide taking
refuge into three sections:
1. Taking refuge and creating
the enlightenment thought
2. Practicing the main part of the meditation
3. Dedicating the merit
To more full understand Refuge, five additional points
are used to clarify the principles:
1. the cause
2. the object
3. the way
4. the benefit
5. the rules of refuge
1-3. Regarding
the cause of taking refuge: we take refuge in the Buddha, Dharma, and
Sangha
out of fear, faith and compassion. The object is the Buddha, Dharma and Sangha.
In the Mahayana, the word 'Buddha' is used to refer to one who possesses three
kayas [or
aspects]: the dharmakaya, the nirmanakaya, and the samboghakaya.
The Dharma or the
teaching points us to the realization. The Sangha refers
to the great boddhisattva who has
already reached the irreversible state.
We take refuge in the Buddha, Dharma, and Sangha
with the Buddha as our guide,
the Dharma as our path; and the Sangha as our spiritual
companions.
4.
As it is said in the scriptures, the benefit of taking refuge is immense. If the
merit we earn
in taking refuge had physical form, the whole universe would
be too small to accommodate it.
5. Regarding the rules of taking refuge: there
are general rules and individual rules. These
will be explained in detail
at another time.
The Impure Vision
There are three preliminary meditations:
1. Suffering
2. Impermanence and the rarity of human rebirth
3.
The law of cause and effect
The explanation on the impure vision is given
first in order to develop renunciation. This is
connected to the first turning
of the wheel of dharma by Buddha Shakyamuni, in which he
taught the four noble
truths.
The first noble truth is the truth of suffering, the second truth
is the cause of suffering, the
third is the truth of cessation, and the fourth
is the truth of the path. In order to be free
from suffering, we must first
understand the nature of suffering. For example, when we are
sick, we must
first know the disease before we are able to get the proper treatment. It is for
this reason that the first noble truth- the truth of suffering, must be understood.
We begin
by understanding the nature of suffering in samsara.
1. Suffering
There are three types of suffering:
1. the suffering of suffering
2. the suffering of change
3. the suffering of the conditional nature of
all things.
The suffering of suffering means the visible suffering we have
all experienced, such as
physical pain and mental anxiety. Beings reborn in
the lower realms- the hell realm, the
hungry ghost realm, the animal realm-
have an intense experience of the first suffering. In
the higher realms it
appears that there is a mixture of suffering and happiness, but in reality,
there
is no such mixture. The experience of suffering in the higher realms is merely
different
than it is in the lower realms. First of all, we all experience
the sufferings of physical pain
and mental anxiety. Also we experience the
suffering of change, in that anything that is
created with cause and conditions
is impermanent, and anything that is impermanent is
conditioned by suffering.
In this sense, just as the outside world changes, as in the changing
of the
seasons, change is also occurring in our own lives. Young ones grow older, large
families become smaller - everything is changing. The third suffering is the
suffering of the
conditional nature of all things. Feelings which we normally
categorize as "happy" or
"indifferent," exist only in
relation to other feelings. In reality, there is no happiness in these
relative
feelings. In samsara as a whole, from top to bottom, there is no essential happiness.
So although in certain ways we have less suffering and in certain ways experience
more
suffering, in reality, there is not a single aspect of our experience
that is worthy of
attachment. For example, when a poison is mixed with food,
whether it is good food or bad
food, the poison still is harmful. Therefore,
in order to arouse renunciation the first part of
the Lam Dre teaching emphasizes
the meditation on suffering.
In order to fully arouse renunciation, the teachings
explain the details of sufferings;
especially the hell realm and the hungry
ghost realm. According to the teachings, the whole
universe is divided into
six realms: three lower realms which include the hell realm, the
hungry ghost
realm, and animal realm; and three higher realms: the human realm, the
demi-god
realm and the god's realm. But taken together, in samsaric existence there is
not a
single space that is worthy of attachment.
In order to arouse the
inner urge to free ourselves from suffering, we have to concentrate
on the
first step: the different conditions, and the different levels of suffering.
2.
Impermanence and the rarity of human rebirth
The second preliminary practice
is to meditate on the difficulties of obtaining the precious
human birth.
As ordinary sentient beings we are only able to perceive the impure vision, due
to our karma and defilements. We conclude that this impure vision came from
our own
actions; therefore, the only way to be free from this realm of existence
is to practice the
holy Dharma. In order to practice the holy Dharma, we need
to first obtain a precious
human birth.
To obtain a precious human birth
is very rare. In order to be born as a human being,
generally one must have
created the proper causes in advance - such as having practiced
virtuous deeds,
especially pure moral conduct, supported by other good deeds such as
generosity
combined with sincere prayers. It is very rare for all of these qualities to combine
together. Consider the world today, and of the many people who practice the
spiritual path.
Even of those who appear to practice dharma, many of them
only practice externally and
on a superficial level. Since the cause is rare,
the result is very rare. So from the causal
point of view, all of these qualities
are very rare. From the sheer numerical point of view,
outwardly it seems
that there are so many people; however, if you think about it carefully, it
is
very easy to count how many people live in one house; and yet it is impossible
to count
how many different beings, including insects, are in the same house.
So from point of view
of how many sentient beings exist already, human life
can be understood as very rare.
From the point of view of nature, generally
human life is rare, particularly those who have
been freed from all the unfavorable
states of mind, or the human life that has all the right
conditions. The additional
conditions for an optimal human rebirth are to be born at the time
that a
Buddha has come to this universe, or in a time when a Buddha has given the teaching
and the teaching is still a living tradition, or being born with functioning
sensory organs, and
with an eagerness to receive the teachings. Just from
these factors we see that it is very,
very difficult to find the Dharma. Therefore,
we must think that human life is very
precious, more precious than the wish-fulfilling
jewel. The wish-fulfilling jewel is the most
precious thing of all material
things because if one has it, it can bestow all our material
requirements
such as food, medicine and clothing. However, the wish-fulfilling jewel cannot
bestow his/her rebirth, self-liberation, or enlightenment. But with the precious
human body
and hard work, it is possible to achieve not only higher rebirth
and personal liberation, but
even ultimate enlightenment. One must not only
intellectually understand the value of the
precious body, but also feel that
it is very precious and very rare because it is more valuable
than the wish-fulfilling
jewel. When one possesses such a precious thing, one then
understands that
there is no greater loss than losing this very rare opportunity. If one cannot
make use of this precious time, one will never know whether there will be
such an
opportunity in the future. Therefore, it is very important for us
to work when we have all
the right conditions, and are free from all the unfavorable
states.
In other teachings, the meaning of the precious human birth and impermanence
are taught
separately, but in the Lam Dre they are taught together. The precious
human birth that we
have now is impermanent. Since everything is impermanent
we must understand that our
precious human birth is impermanent also. In the
Sutras, it is said that the best offering that
one can offer to the Buddha
is to think about impermanence, because just by thinking about
impermanence
will turn us away from attachments. By thinking about impermanence we
will
be motivated to practice and make efforts on the spiritual path. Thinking about
impermanence is a great antidote to suffering, and will eventually help us
to realize the
ultimate truth.
In this way, we must be mindful that this
human existence that we enjoy now has no
definite life span. We all know people
can die before birth, or soon after birth, or when they
are babies or grownups,
and so forth. Moreover, even if one has a certain amount of time,
there is
no actual reason that one will live up to that time because anything can happen.
It is
the same as a butter lamp with oil that can be blown out at any moment
due to a sudden
wind. In the same way, the precious life that we have right
now, even if one is young and
healthy, can be affected by outer or inner obstacles.
Anything can happen, and at any
moment one can die. Therefore, not only is
it important to practice dharma, but it is very
important to practice it quickly
without wasting any time.
3. The law of cause and effect
The third preliminary
is the law of karma: cause and effect. It is one of the unique teachings
that
the Buddha gave in order to show what one must do and what practices one must
follow. Everything we see and experience, including our current quality of
life has been
created by our own actions. The teaching on cause and effect
has two parts: the illusory
vision and the karmic vision.
The Illusory
Vision.
The illusory vision is sometimes referred to as the "jeweled
vision." Just as in a dream,
when we are dreaming the experience is as
real as in our waking life, but when we awake,
nothing remains of the things
that we saw and experienced. In this great illusory vision,
subject and the
object appear separately. All sentient beings experience this illusory vision,
and it characterizes the world we live in now.
The Karmic Vision.
The
karmic vision consists of the different perspective each sentient being has, based
on
their karma. For example, some beings have less suffering, some have more
suffering, and
so on. In any case, the law of karma requires that whatever
action we take, the result will
follow; just as surely as our shadow follows
us wherever we go. Similarly virtuous and
non-virtuous actions are like seeds
which we plant. In due course, the seed will ripen and
produces the result.
There are non-virtuous, virtuous, and neutral deeds. Non-virtuous deeds are
actions created
out of ignorance, desire, and hatred. If the root of a tree
is poisonous, the flowers and
leaves that grow from it are also poisonous.
In the same way, whatever actions that are
generated by desire, hatred and
ignorance are called non-virtuous deeds which create
suffering in this life
as well as in future lives.
There are three kinds of action: physical, verbal,
and mental; and there are ten non-virtuous
deeds. Virtuous actions are deeds
done without hatred, desire, or ignorance. Actions which
are motivated by
loving kindness and compassion are called virtuous deeds. If the root of a
tree
is medicinal, then whatever grows from the tree is also medicinal. Similarly,
any action
that is created without the defilements is called a virtuous deed.
Virtuous deeds create
happiness in this life as well as in future lives.
Finally,
there are actions that are neither virtuous or non-virtuous deeds, such as walking
and sitting. Since these actions do not produce any negative results, they
are greater than
the non-virtuous deeds; yet since they do not produce any
positive results, they are inferior
to virtuous deeds. It is important to
turn these neutral deeds into positive deeds.
If one wishes to be free from
suffering, one must abstain from negative deeds. We begin by
abstaining from
the cause: if we indulge in a negative cause, then we can't expect to have
happiness
as the result. Therefore, we must abstain from even the tiniest negative deeds,
and we must try our best to practice even very small virtuous deeds. In the
same way that
an accumulation of drops of water forms the great oceans, even
tiny virtuous deeds will
gradually accumulate and produce a beneficial result.
Regarding indifferent actions that are
neither virtuous nor non-virtuous,
one should change one's motivations using the skillful
means of the bodhisattva's
way of life. One should try to convert negative deeds through
diligent practice.
This is a very brief explanation of the first part of the Lam Dre, the Impure
Vision.
Some questions and answers follow, which relate in particular
to the topic of the Impure
Vision
Q: Are there factors that determine
at what time during this or future lifetimes that the fruit
of a person's
virtuous actions will manifest? What are the factors?
Sakya Trizin: It depends
on the action itself. There are certain actions that will ripen in this
life.
When the object is strong, the action is strong, and the intention is strong,
then the
result ripens in this very lifetime. There are certain actions that
ripen in this life after this
lifetime, or even in several lifetimes later.
The law of cause and effect is such a subtle thing
that no ordinary person
can fully explain it.
Q: Sakya Pandita was very critical on the use of the
term "mahamudra" for anything less than
the highest completion practice.
Would you comment on this in connection to the other schools
of Tibetan Buddhism?
Sakya Trizin: Actually, Sakya Pandita did not say that we couldn't use the
term "mahamudra".
With any practice, not necessarily mahamudra,
if we do not do it correctly, we can not achieve
the result. If we do it correctly,
with the right teacher, the right path, and the right method, we
can achieve
the result. What he said was that in order to attain enlightenment, we must follow
the right practices that balance method and wisdom. Mahamudra is primordial
wisdom that we
experience through meditation.
Q: Please explain the concept
of karma and its relationship to cause and effect and merit.
Sakya Trizin:
Actually the word karma means action or activities - the work that we undertake.
The life we go through now, and all of its experiences, is the product of
our own actions that we
have taken in the past. Nobody can make us suffer.
Nobody can make us happy. Only through
the main cause that comes from our
own actions will we be happy or suffer. The main cause is
our own action.
The actions that we've taken create the effect and the result.
The Vision
of Experience
The second part of the Lam Dre is the vision of experience,
which consists of two
parts. The first part is the common vision of experience
and the second part is the
uncommon vision of experience.
The Common Vision
of Experience
The common vision of experience refers to the experience of
the common Mahayana
practitioner. These practioners apply themselves to meditation
on loving kindness,
compassion, and the enlightenment thought. By practicing
these, one will experience the
vision of experience. First, in order to arouse
this vision, one must practice loving kindness.
To practice loving kindness
one must see that samsara is full of suffering. Next, one sees
that since
everyone wishes to be free from suffering, one must work to be free from
suffering.
One then aspires to attain personal freedom or nirvana for oneself. We must
view
the impermanence of our present aggregates, understanding our situation is like
a
fire without fuel which will eventually go out. Similarly, when one attains
nirvana, the
aggregates, which are the base of suffering, disappear. However,
this goal is only an
intermediate goal: if we carefully consider the situation
we will see that this is not the
ultimate goal. Working for oneself alone
is not the highest aspiration. For example, it
would not be appropriate to
remain in a safe place if the other members of our family were
in great trouble.
If one is a good and kind-hearted person, one would not be happy in such
a
situation, but would rather go, and suffer together with the other members of
one's family.
We believe that a continuum exists in our present awareness.
Since our present body came
from our parents, our consciousness must have
come from the same kind of mind we experience
now. From birth and continuing
until old age, although our consciousness changes, the mind
continuum remains
the same. In this sense, there is no gap in the continuum - the same mind
is
simply taking different forms. This same example is used to prove that the mind
has to exist
before the formation of our physical body. Likewise, when we
die, the mind cannot be burned
or buried, but continues on in another form.
In this sense, there is no time that is considered the beginning of the individual
mind. From
beginningless time until now we have continued in this realm of
existence: we have taken
birth, we have died, and we have taken on another
form. It is for this reason we believe that
at one time or another, every
sentient being has been our dear mother, or father, or relative,
or friend.
Abandoning other sentient beings in order to achieve our own salvation is not
the
proper goal of spiritual practice. We must continually think of other
sentient beings in our
practice.
When we begin to consider developing
loving kindness, we should remember that every
sentient being, even the most
fearful animal has a kind of instinctive capacity for loving
kindness. Even
fearful lions love their cubs. We all have a certain level of loving kindness,
but not a full capacity for it. So, we must first cultivate kindness toward
persons for whom
this is easier - such as our own mother, or relatives or
friends. We begin by cultivating the
loving kindness we already have, and
then work on increasing it. Next, we should try to
develop loving kindness
to more difficult objects, like one's enemies. We should attempt to
transcend
the superficial distinction between people we see as friends, as enemies, or those
we treat with indifference. In reality, we should see ourselves as having
been related to all
three kinds of persons at one time or another. By understanding
our relatedness to others,
and seeing that they have given us much love and
kindness as our relatives and friends, we
can finally develop loving kindness
for all sentient beings indiscriminately. It is possible for
us to wish all
sentient beings to be happy and to experience the cause of happiness. In this
way we must cultivate and build up loving kindness toward all.
After we
develop loving kindness we must next develop compassion. We generate
compassion
by focussing on a particular sentient being that is suffering, and wishing that
they be free from the suffering and its causes. As in the meditation on loving
kindness, we
start first with easier objects, and then gradually build up
to more difficult objects, and
finally apply the meditation to all sentient
beings.
On the basis of loving kindness and compassion, we then develop the
ultimate enlightenment
thought. In order to completely free oneself from samsara,
one must cut the root of samsara,
which is self-clinging. Although in ultimate
reality, the "self" does not exist, due to the illusions
of the
"jewelled vision," we perform actions. Through these actions we get
caught up in this
realm of existence. We therefore must create bodhicitta
to crush self-clinging, which is the
source of all suffering and the cause
of the illusory vision. In order to crush self-clinging thoughts
one must
practice the two bodhicittas - which are known as relative and absolute bodhicitta.
Relative bodhicitta suppresses self-clinging by making it inactive. Absolute
bodhicitta completely
eradicates self-clinging.
Relative bodhicitta has
two parts - wishing bodhicitta and entering bodhicitta. Wishing
bodhicitta
means to have a sincere wish to attain perfect enlightenment for the sake of all
sentient beings. Entering bodhicitta means not only to have the wish, but
to actually
undertake some kind of practice to achieve enlightenment. This
implies enrolling on the path
and proceeding with practice. Efforts which
are made after generating the wish to attain
enlightenment such as studying,
contemplation and meditation, are considered entering
bodhicitta. From the
very beginning of this practice one must see oneself on an equal level
with
others. This is an important practice because we are in the habit of believing
that there
is an enormous difference between ourselves and others. No matter
how much we care for
others, self-clinging is a propensity we have experienced
from beginningless time. Even
when we consider another person "beloved,"
typically one still cares more about oneself,
and self-clinging pe rsists.
To change this we must cultivate the practice of loving other
beings as much
as ourselves. Then gradually, as we habituate this attitude, we are able to
begin
to give up our happiness, benefits, and other good things, for the sake of other
beings.
Then, we begin to take the sufferings and the cause of sufferings
of others onto ourselves.
If we had done this in the past, we would already
be enlightened. But from beginningless
time until now, we have only cared
for ourselves. We care for ourselves to the point that
every effort we make
is only for our own sake, although all this achieves for us is more
suffering.
It is for this reason we begin to do the exchange meditations, first for ordinary
persons, and later on with more difficult objects, like one's enemies, and
finally for all
sentient beings. In this way we accumulate merit and eradicate
selfish thoughts as well as
the attitude of self-clinging.
The next topic
is the general bodhisattva activities. The relative bodhicitta thought only
suppresses
self-clinging, so that the defilements become inactive. In this sense, the
defilements
are not eradicated, but appear again in the future when the conditions are right
again. Therefore, in order to completely eradicate the attitude of self-clinging,
one needs to
practice absolute bodhicitta.
Absolute bodhicitta refers
to the absolute reality, the true nature of all phenomena. This is
not the
sort of thing ordinary people attempt to understand. More intelligent beings try
to
examine and draw conclusions from questions such as: What is our true nature?
Why are
we here? Why do we have to experience this kind of life, and why do
we have to have this
sort of vision? . This is the reason there are so many
different philosophical schools like
Sarvastivada, Vijnanavada, and Madhyamika.
And within these schools there are also
internal divisions.
Sometimes,
students find it difficult to understand the concept of generating loving kindness
toward our mothers, families and friends, because of the difficulties they
have experienced
with dysfunctional, addicted, and unloving families and relationships.
When we give
teachings, the teachings are given to help people eliminate suffering
and lead them to
enlightenment. So the presentation is given in the best possible
way. It is true that it is
difficult to practice loving kindness and compassion,
especially in this degenerate age. When
we teach through the pith instructions,
teachings that have been passed down from one guru
to the next, they have
a very special effectiveness. So by presenting these, even if one
cannot practice
all of it, part of it might actually be very helpful. The Buddha's teaching is
like an ocean, very deep and wide. Whatever amount one can take, even as little
as a
spoonful will be of great benefit. Moreover it is basic human nature
that we all need love
and kindness. We must try to cultivate these virtues
through various methods, through the
teachings, and through actual experience.
We must make every effort through the various
methods.
The Pure Vision
Many of the higher tantric teachings call this ultimate reality, "the
simultaneously
born primordial wisdom." "Simultaneous" means
that the result and the cause arise
simultaneously - the result is not elsewhere.
In this sense, the result is not something
we seek outside ourselves, but
which is actually within ourselves. Because the cause
and the result are simultaneously
born, Buddha Nature is within every human being.
If we make efforts, we can
all attain full enlightenment. In the relative sense, we go through
different
phases along the path to enlightenment; however, we must understand that there
is
a continuity between the ordinary cause mind and the ultimate enlightenment
mind. We
might consider the example of a copper container which is used to
hold dirty things. When
such a container is used for dirty things, we consider
the container itself dirty. But if the
same copper were melted down and made
into ornaments which people wore proudly and
others admired, then we would
consider the copper radically transformed. If again, the
ornaments were melted
down and made into the image of a deity, then the copper becomes
even more
precious, as people worship and pay respect to the image. The point is, of
course,
that the actual nature or real quality of the copper never changes. The same copper
has been used as a dirty container, as ornaments, and as the image of a deity.
The face or
the appearance of the co pper may change, but the actual quality
of the copper does not
change. Similarly, the natural cause, the true state
of our mind, is the Buddha nature. The
true state of all phenomena is the
same everywhere.
Through our practice, the application of method and wisdom
eliminates obscuration and
finally enables us to achieve results.
After
the vision of experience, when obscurations have been gradually eliminated, and
inner
wisdom improves, the pure vision is attained. The Buddhas or Tathagatas
abandon every
possible fault or obscuration and then, through their great
realizations, achieve the pure
vision. Just as a man who has awakened from
sleep cannot experience his dreams, similarly,
beings who are completely awakened
from illusion cannot see the impure vision. They see
the same vision that
we have now, in complete pure vision, everything in form and
primordial wisdom
and everything in pure vision.
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Free
and Easy
A Spontaneous Vajra
Song
by Venerable Gendun Rinpoche
Happiness
cannot be found through great effort and willpower,
but is already present
in open relaxation and letting go.
Don't strain yourself, there is nothing
to do nor undo.
Whatever momentarily arises in the body mind
has no real
importance at all, has little reality whatsoever.
Why identify with and become
attached to it,
passing judgement upon it and ourselves.
Far better to
simply let the entire game happen on its own,
springing up and falling back
like waves
- without changing or manipulating anything -
and notice how
everything vanishes and reappears magically
again and again, time without
end.
Only our searching for happiness
prevents us from seeing it.
It is like a vivid rainbow which you pursue without
ever catching,
or a dog chasing its own tail.
Although peace and happiness
do not exist as an actual thing or place,
it is always available and accompanies
you every instant.
Don't believe in the reality of good and bad experiences;
they are like today's ephemeral weather, like rainbows in the sky.
Wanting
to grasp the ungraspable, you exhaust yourself in vain.
As soon as you open
and relax this fist of grasping,
infinite space is there - open, inviting
and comfortable.
Make use of this spaciousness, this freedom and natural ease.
Don't search any further. Don't go into the tangled jungle
looking for
the great awakened elephant who is already resting
quietly at home in front
of your own hearth.
Nothing to do or undo. Nothing to force. Nothing to want.
Emaho! Marvelous! Everything happens by itself.
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Introduction
to Bodhicaryavatara
Shangpa
Rinpoche
Santideva, a very great master of India, composed many texts and commentaries,
among which "Bodhicaryavatara is die most profound. Santideva composed these
teachings without any pride or ego. He wrote them just for the benefit of all
beings.
Therefore, this text is most effective for everybody. If a person writes with pride of intelligence, his explanations will not be suitable for every level of people.
BRIEF HISTORY OF SANTIDEVA'S LIFE
To begin with the teaching, it is good to understand a little background of Santideva's life story. Santideva was a prince born in Bengal. He renounced his position and sought many masters. He studied, practised and completed all his education at the Nalanda Buddhist College, the most famous Buddhist College during Ins time. He attained perfect realisation.
He was usually very humble and lived as simply as possible. Therefore, people usually did not see him as a very special and realised person. No one thought that he was a great Siddha. Most of those at Nalanda felt that he was wasting the Sangha's food. They could not see him as what the other masters do. What they saw was that he just ate and slept, without doing anything.
At that time the whole Sangha had a meeting. They thought: "The sangha's food and facilities were to be used for good purposes but this monk does nothing but eat and sleep. As such, he has been accumulating bad karma and misleading others. They wanted to expel him
Each month they had a ceremony to restore broken vows. During that ceremony, each master took turns to read the Sutras. They did not know Santideva's understanding and realisation from his outlook. So they thought, "If we invite him to read the Sutra, he would go off by himself if he doesn't know how to read.
Wanting to embarrass Santideva further, they put up a very high throne and invited him to sit on it and read the sutra. Santideva accepted the invitation.
He touched the throne by his hand and the throne went down. He sat on the throne and asked, "Do you want to hear the existing Sutras or something new?" The monks were very curious but did not know that he had the knowledge, so they asked him to explain his own commentary.
That was how the teaching of Bodhicaryavatara started. When the teaching reached the Wisdom chapter, he floated in the air, went higher and higher then became invisible. Later, all the sanghas regretted treating him in such a manner. They tried to find him but failed.
At last, at a mountain retreat, some people saw him. They observed that each day, a deer would go into his cave but they never came out. Everybody thought, "This master has been taking deer meat for such a long time." They carried weapons and went into his cave to beat him up; not knowing that he had already became a yogi, whose actions are not fixed like ordinary people. When they reached die cave, all the deer came out first; he came out last. To their surprise, the deer were very well dressed.
Actually, he was giving dharma talk to the deer. All the people regretted and confessed to him. All the sanghas also regretted what they had done and went to confess to him.
All the masters and great Arhants noted down all his teachings without leaving out anything. His teachings explained entirely the development of Bodhicitta. Even though it is now very famous throughout the Buddhist world, it was never heard of by anybody at that time. However, his teachings were not new.
It was still part of Buddha's teachings, although it was his commentary based on his own knowledge and practices.
INTRODUCTORY CHAPTER
In the introductory chapter of the Text, Santideva said, "These commentaries may not be beneficial for others but they are very beneficial for myself and my mind stream".
This is a humble way of expression. Great masters always try to put down self and put up others. They try to get rid of their pride and ego in this way.
This teaching contains ten chapters or categories of explanation.
CHAPTER I - PRECIOUS HUMAN BODY
The first chapter talks about the precious human body and how we should make proper use of it. It also introduces Bodhicitta.
The commentary states that the precious human body, with all the right conditions is very difficult to obtain. Once it is fortunately obtained, if not properly used, it is not easy to obtain again in future. When obtained, the precious human body has lots of negative actions most of the time. So much so that the chances of reflecting positive thoughts are very slim
Sometimes, we do have good thoughts. This comes either through the blessings from the Buddha or the result of one's own good karma. Such good thoughts are like a dark night without moonlight or stars. Suddenly lightning comes. Instantly one can see things for just one second and it goes off again. Our daily life is just like that. We tend to have negative thoughts. It is so difficult for good thoughts to arise, just like the lightning that appears for only a second.
Once we have reflected positive thoughts, we have to combine it with good action and attitude. This will be the turning point of oneself. The accumulation of negative actions is so great that they are not so easy to purify or to get rid off. We have accumulated these negative actions since the beginning of time. Our accumulations of good actions are just like lightning. They come suddenly and go off in a second. So, it is very difficult to clear away our negative actions.
However, because of the compassion and skilful means of the Buddha, any amount of negative actions can be purified. This is done through the development of Bodhicitta to purify all our defilements in a short time. It is just like the burning of bushes that are as huge as a mountain with lust one matchstick 40 burn the whole thing effortlessly. No accumulation of merits can do this.
Our accumulation of negative actions is so much that we need eons to purify them. But if we use this profound method, we do not need so much effort. This Bodhicitta or Enlightened Attitude is able to turn one's ordinary state to the Enlightenment State, just like a formula that turns metal into gold. It can turn our body, which is so dirty and imperfect, into Enlightenment. So, the development of Bodhicitta is a very perfect method.
Compared with Bodhicitta, the other methods of accumulation of merits, such as doing good deeds, are very mild and very poor They are just like banana trees, once the fruits are grown, their trunks have to be chopped down as they cannot bear fruit again. The development of Bodhicitta is like other fruit trees. They keep producing fruits throughout their whole lifetime. The accumulations of merits do not have an end.
Bodhicitta has two parts: Aspiration Bodhicitta and Application Bodhicitta. Aspiration Bodhicitta is just like our Intention to go on a journey. For example, I want to go to the United States. Firstly, I must have the intention to go there. Next, I decide to go there. When I have decided to go there, that is Aspiration Bodhicitta. In practice we say, "For the benefits of all sentient beings, I must achieve Enlightenment".
Application Bodhicitta is like I have bought an air ticket and boarded the plane. Each moment of the time when the plane flies towards the destination, I am getting closer and closer to Enlightenment. In practice, we go through the path of purification, accumulation of merits and wisdom, etc, until we reach the Enlightenment State. This is Application Bodhicitta.
CHAPTER 2 - CONFESSION
In order to absorb this Bodhicitta, we do certain actions, i.e. offering, prostration, taking refuge and confession. These start with the offering of one's own body, speech and mind to the Buddha. It also includes whatever good things we have, such as the mandala offering, and whatever things we feel good, in order to get rid of attachment.
In order to absorb the qualities of the Buddha, we do prostrations and take refuge in the Buddha, Dharma and Sangha. Buddhahood is the final destination we have to reach. We have to realize Buddhahood; therefore we take refuge in the Buddha. We have to rely on the Buddha.
Taking refuge in the Dharma, the teachings of Buddha is the Path to enable us to achieve our final destination. So, we also rely on the teachings of the Buddha.
The Sangha is the guidance. To follow the path securely, we need spiritual guidance from spiritual friends, that is, taking refuge in the Sangha.
The final part of this chapter is on confession. Whenever we examine our actions and ourselves in the past and present, we find a lot of actions, which are not favourable and are not according to the Dharma, or they are bad actions. If we don't recognise them as bad, we cannot abandon them. If we recognise, we can heal.
We should think, "I should not do this. Wrong actions will lead to sufferings." So, recognise our wrong actions and feel regret, and think, "I should stop doing this in future, since I know this is not good". We also rely on Buddha for forgiveness.
CHAPTER 3 - TAKING BODHICITTA VOWS
The third chapter is on taking the Bodhicitta Vows. We take the Bodhicitta Vows as all those great beings had done previously. They had treasured Bodhicitta, taken the Bodhicitta Vows, attained Enlightenment and benefited all sentient beings unconditionally. We say, "Likewise, today, I also want to follow their way of actions, so I take the Bodhicitta Vows. Henceforth, I will do all the actions which benefit sentient beings." This is the meaning of Bodhicitta Vows.
CHAPTER 4 - BEHAVIOUR
The fourth chapter is on correcting one's behaviour, such as morality. Once we have taken the Bodhicitta Vows, we are to observe the Vows and benefit the sentient beings. We have to engage. Once we study the qualities of Bodhicitta, we appreciate the Bodhicitta and how it is good, then we decide to take the Bodhisattva Vows and invoke the Bodhicitta. Then we are to observe the Path of a Bodhisattva. This is through your own wisdom, to understand the qualities and truly examine and check and find its perfection.
Once you engage, then you are not supposed to break the Vows, It is very stupid if you take the Vows when you feel like and break them when you don't feel like it. I mean, without using your own wisdom to understand the qualities, just blindly following the words of others those sons of very foolish things. Therefore, the commentary tries to explain that those who have wisdom and use their wisdom to decide certain things will never reverse their decision. They will go forward. That is the important point. Take the Vows and go forward. That means, we should not give up.
If we are not satisfied, then before we engage, we should study further and try to understand better. Once you go forward, try not to reverse. Once we have decided to attain Enlightenment for the benefit of sentient beings and we give up this attitude that means we have broken the Vows. When we break the Vows, we have betrayed all sentient beings. We have cheated all the sentient beings because we had promised to protect and liberate them from all sufferings. If you just give up half way, you have just ignored the sufferings of the sentient beings. That is considered as betrayal and cheating all sentient beings.
If, because of just one person whom you dislike, you think, "I want to save all sentient beings except this person, who is most irritating," then it is also considered as breaking the Vows. We have to liberate all sentient beings unconditionally.
The behaviour of a Bodhisattva, i.e. after you have taken the Bodhicitta Vows, must be always ready to help sentient beings for whatever is the need. If they need advice, use your best wisdom to give them advice. If they need shelter, try to provide shelter. Those who are already in the great path of a Bodhisattva even sacrifice their lives to the needs of others, but this is not at our level. Within our capacity, we try to benefit others as much as we can and totally avoid being harmful to others.
CHAPTER 5 - MINDFULNESS
When
we observe the Vows of a Bodhisattva, we have to be very careful. We have to observe
our mind consciously. If we do not observe our mind, then we cannot observe the
Vows of a Bodhisattva. The mind plays a very important role. It is the first one
to start, and then the action follows up with the mind. Therefore, observing the
mind is very important.
The mind is just like a wild elephant. It can be very
destructive but through mindfulness, we can train that mind. We can tame it until
it becomes like a domesticated elephant. Our awareness or subconsciousness is
just like a trainer. With patience, we can tame our mind. Once our mind is tamed,
the environment or others do not affect it.
Like the sufferings in hell and
the sufferings of hungry ghosts, they do not actually exist in a solid form somewhere.
Are somebody punishing and somebody suffering continuously? It is not so. Santideva
said, "Who makes the Burning Iron Ground and who creates all the beings and
the person in the hell who is punishing everybody? There is no one who makes or
creates these. These are the manifestations of our own confused mind. The suffering
of hell is not somewhere else but is within the mind. Enlightenment is also not
somewhere else, it is within the mind."
Therefore, in the whole world, there is nothing more destructive than the mind. The mind can manifest hell and the mind can manifest Enlightenment. So, the most important thing is observing our own mind. We have to be mindful. If we observe our mind, the rest of the actions will be naturally corrected.
Just like the ground that is covered with stones and thorns which cannot be stepped on. In order to make it safe, you cannot cover the whole ground with leather because that would be too much and you will never have enough to cover the whole world. You can just wear shoes and walk. That is very safe.
We do not have to tackle each and every negative action or consequence one by one. We try to tame our own mind, then we have tamed the rest of the defilements, the rest of the causes and conditions.
Without mindfulness, whatever good actions we do, It is not safe or secure. It can be very easily destroyed, once we don't have the mindfulness. Defilements are just like a thief without knowing it can take all our accumulation of good merits.
That means, when we don't have mindfulness, we become careless. When we become careless, unknowingly we may do a lot of wrong things. Without realising that which is wrong, we will go towards the wrong path and the wrong direction. In that way, all our accumulation of merits will vanish or be destroyed.
Mindfulness applies to any action we do. Even when I have to talk to somebody, I have to examine whether this kind of speech will cause negativeness or not, and whether it will affect someone badly or not. Not only speech, in whatever action we do, we must always examine first. We must always be aware, through our own investigation, that this is the right thing I should say or do. This is mindfulness.
If
we just say whatever we think without any check, this is without mindfulness.
If you say it just because you want to say it, without going through any examination,
without going through any right or wrong check, this is without mindfulness. This
can be very destructive to oneself and others.
CHAPTER 6 - PATIENCE
The
sixth chapter is on Patience or Tolerance. This is also very important in order
to develop Bodhicitta. Santideva said, "For thousands of eons, one has accumulated
merits, generosity and offerings to the Tathagatas (Buddhas). Whatever good actions
one has accumulated can be destroyed by one chance of hatred. Therefore, hatred
is the most destructive and leads oneself to the lower realms. There is no greater
sin than hatred.
This means hatred is the worst negative action and has the
heaviest consequences that one has to experience, such as being in the hell.
Patience
is the greatest merit and greatest practice. With patience, one can able to absorb
all the qualities. Therefore, Buddha, in this teaching, emphasised tolerance or
patience as the very important part.
Hatred does not only lead one to the hell or lower realms, or sufferings in the next life, it has also the immediate effect that you can experience the sufferings. Once a person is angry with someone, it is impossible for this person to have happiness or peace of mind. This person will suffer very deep confusion. That means he is suffering tremendously from mental disturbances. Even within an instance, one can also experience that kind of suffering.
With
relevance to the next life, or that, which accumulates the habitual tendency,
according to many Sutras and Tantras, hatred directly leads to sufferings in the
hell. This atmosphere of confusion becomes real when a person is undergoing the
next rebirth so that he will constantly experience the consequences of hatred
as if he suffering in the hell.
Even though hatred is the greatest sin, it
doesn't mean it is not unavoidable. It can be changed because there is nothing
that cannot be corrected or changed in this world. Everything can be improved.
Therefore, Santideva advised: Try to develop patience when faced with very mild and very small harmful acts, move gradually to the more harmful ones, and then to the broader and most harmful ones. In this way, you can develop patience. Even though one may be very temperamental in the past, one can be tamed into a very patient person.
Whatever unfavourable things come your way from another party, one should not blame that person directly, because all these kinds of harm are done without intention and do not completely involve the individual himself. This is very much dependent on the conditions.
When causes and conditions are unfavourable, the person has no choice; he has to do it. Then comes the unfavourable result. One should not always blame that person. Rather, oneself should take part of the blame also, because oneself is also a condition to the effect. This is also a method of practice.
Normally, when these kinds of things happened, one always think oneself is perfectly faultless and the other is full of faults. When one tries to defend himself, it becomes worse. There is a method to contemplate in a way, not to blame the individuals. The example given is of a person who is possessed.
When a person is possessed, lie or she can be very violent and very destructive. But still the physician, or the one who treats will not care about this violence. He understands the cause of the violence and therefore does not react in anger. He knows exactly what is happening.
Actually, this is the same in our daily life. Hatred is the defilement and a very powerful defilement. Once one is possessed, he has not a single choice. He has to act violently. As long as you understand the teaching, the cause and condition, then you should not take it seriously. You should have more understanding, just like a physician who understands his patient. This is a very profound method of application during our daily life.
CHAPTER 7 - DILIGENCE
The 7th Chapter is on Diligence. Diligence is always an important goal because without effort one cannot go forward towards the Path. It is just like without wind, a boat does not move. Therefore, we have to develop diligence in order to progress in our development more rapidly.
How do we recognise diligence? A practitioner who has diligence is one who has a certain kind of joy towards the Path. That is the recognition of diligence. Once you have the joy, once you are clear and once you know that this is a very good thing towards the Path, diligence will naturally come. We don't have to put so much effort to do it. But once you have the joy, once you have that interest, then you will develop it accordingly. Joy towards the path is the meaning of Diligence.
In other words, diligence does not mean that you have to force yourself to work harden This is not perfect diligence as you will have the tendency to give up very easily. In order to develop this perfect diligence, you have to understand more things - understand the suffering of Samsara, understand the quality of Bodhicitta and understand the qualities of Enlightenment. So once you understand all these factors, then diligence will come effortlessly. You don't have to force yourself to do it. It will come spontaneously. That is the perfect Diligence.
To understand the suffering of Samsara and the qualities of Enlightenment, it does not mean that we must always think of the bad side of samsara. We can also think of the good side of samsara - certain limits of happiness and pleasure that one can also experience in samsara. But we must check what such happiness is. Such happiness Is part of certain good karma but the good karma is not perfect because it does not last long. This kind of happiness in the Samsara is just like licking honey on a razor You try to taste the honey, so you lick the razor and it cuts your tongue. So, you experience the good taste and sufferings as well. The Samsaric or worldly happiness is just like this kind of happiness.
Therefore, in Samsara, happiness is not perfect happiness and suffering is unbearable suffering. Even with such kind of imperfect happiness, we struggle and sacrifice our lives for it. What about Enlightenment, which is perfect happiness, permanent happiness and faultless? With these kinds of qualities, how should we contemplate?
We should not contemplate what worldly happiness offers. We should try to strive for more than the worldly happiness, that is, the Enlightenment State. This is all about Diligence.
CHAPTER 8 - MEDITATION
The next chapter is on Meditation or Meditative Concentration. In order to develop Wisdom, we need to have a stable mind. Therefore, we need to develop Meditation. Once an individual's mind is not controlled or is distracted, then that person is always in the risk of defilement, just like a person caught between the jaws of a crocodile. If our mind is distracted, then negative thoughts will come. We may follow the negative thoughts and do negative actions, and go towards the wrong direction and path. So, all our accumulation if merits can vanish or be destroyed. Therefore, if we don't have a stable mind, we are always at the risk of being attacked by defilements.
In order to subdue or pacify all these negative thoughts and negative actions, physically, we try to abandon all kinds of unnecessary actions. Mentally, we try to avoid unnecessary planning and unnecessary thinking of the future and past. Try to avoid the distractions caused by the body and the distractions caused by the mind.
The main obstacle of meditation Is attachment. Meditators try to subdue their attachment. Within one's capacity, one will try to subdue or reduce as much as one can. Only then will one be more successful when one tries to meditate.
The next is on meditation subjects. According to most Mahayana Sutras or teachings, they advise us to meditate on subduing one's own defilements first. Whatever defilement we have more aggressively, we put an antidote to subdue that defilement first.
If a person has more hatred, he should put every means of practice to develop loving kindness and compassion. That is the antidote of hatred.
If a person has more desire, then practise meditation on the imperfection of samsara and imperfection of the subject of the desire. In that way, one will be able to understand the nature of it and one able to reduce that particular defilement.
If a person has more Ignorance, contemplate on the twelve interdependent links, i.e. every suffering, every samsara experience is caused by ignorance. That ignorance, the confused mind, produces all the kinds of links. Therefore, try to reverse it.
If we try not to be confused, if we try to cut off this ignorance, then we will be able to cut off the rest of the confusions, the rest of the links. If we have more confusions or ignorance, then we should contemplate more on the twelve interdependent links.
Any kind of Samantha meditation is also applicable at this stage. Any method of Samantha meditation can also be practised.
CHAPTER 9 - WISDOM
The 9th Chapter is on Wisdom. We have to develop the perfect Wisdom in order to pacify our sufferings and in order to pacify our ignorance. Therefore we need to develop Wisdom.
Wisdom has two aspects: The Wisdom to understand the Relative Truth and the Wisdom to understand the Ultimate Truth.
Any wisdom that involves concepts is under the Relative Truth. Any wisdom that does not involve concepts is under the Ultimate Truth. There are many different views and different philosophy points, so this is a very difficult subject. Next time, if we have opportunity to explain then we can elaborate on it. I leave it here because it is too difficult.
CHAPTER 10 - DEDICATION
The last chapter is on Dedication. For every good deed or action that we do or complete, we must dedicate it to the good cause. We dedicate for both ultimate and temporary benefit.
Ultimate dedication is to dedicate to oneself for the attainment of Enlightenment so as to benefit all sentient beings.
Temporary dedication is this: "By this merit of my development of wisdom and so on, for a person, any being who is suffering, may they purify their suffering. Those who do not have food to eat, may they obtain food. Those who have no clothes, may they obtain clothes. Those who are in the hot hell, may they have cool showers to make them cool, and those who are in the cold hell, may they have heaters to make them warm.
You can dedicate as broad as you possibly can, for a small amount of merit. This can be very effective and can multiply up to a great extent. Dedication is very important according to the Mahayana Practice.
CONCLUSION
That completes the "Bodhicaryavatara", which covers the qualities of Bodhicitta, the activities of the Bodhisattvas and how to purify ourselves of gross and subtle defilements.
Geshe Palsang Gyaltso, a Gelupa scholar, gave the commentary of the Bodhicaryavatara". 'The actual "Bodhicaryavatara", without commentary, a direct translation of the Tibetan text, is known as "Entering the Path of Bodhisattvas' Action". In English, it could be written as "The Bodhisattvas' Way of Life". This text, without commentary is quite easy to understand but if you don't understand, you can find a text with commentary. I think there is one.
Let's dedication the merits accumulated through the teaching and listening of this talk to all sentient beings to attain Enlightenment.
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Interview
with Topga Yulgyal Rinpoche
KIBI,
December 1994
Question: Can you tell what is the main principle of Buddhism,
and the Vajrayana (the Diamond Way) in particular?
Topga Rinpoche: The main
idea of Buddhism is to see the cause of suffering, to put an end to that suffering
and to stop it for others as well.
Vajrayana is a method. Basically it has
the same goal [as the Mahayana] but the way is different. The Vajrayana has a
more direct approach. It is said that the Vajrayana path is shorter than the other
Buddhist paths. I would say Vajrayana does not have a special way, but rather
it has a different way than other yanas. This does not mean that you do not have
to go through the Mahayana process in order to practice Vajrayana. They are very
much related to each other. Vajrayana puts more emphasis on initiations, rituals
and meditations, which focus not only on the mind, but also involve physical practices
such as yogas and so on. Once you have a proper knowledge about Mahayana you can
ask a qualified teacher how to approach Vajrayana. It is something one cannot
just explain in a minute.
Q: What is the Karma Kagyu Tradition?
TR: The
Karma Kagyu tradition started with the first Karmapa. Actually, it is named after
him and there is not much difference compared to any other Buddhist school. The
main practice in this tradition is Mahamudra(1). One of the texts which describes
the basis for the Mahamudra and the Ngondro(2) is The Torch of Certainty by Jamgon
Kongtrul Lodro Thaye. Another main text is The Supreme Path, the Necklace of Jewels
by Gampopa.
There is also a short text by Gampopa called The Four Dharmas
of Gampopa which includes everything:
" How to direct one's mind toward
the Dharma
" How to apply the Dharma as one's path
" How to
remove illusions
" How to transform illusions into wisdom
No matter
how many books you may read on Buddhism they are always concerned with these four
points. So, why should we meditate? Without meditation you cannot rely on your
own mind. Without meditation you cannot see the cause for suffering. Having understood
this, you develop compassion and Bodhicitta (3), but you have to practice. First
you have to know that countless beings suffer and really need help. They are sort
of at the edge of a cliff which is several thousand feet high, and down below
is a very dark sea. So everybody is in danger of falling. If you know that they
need help you will have compassion, there is no choice.
Q: What is the main
philosophical school in the Karma Kagyu tradition?
TR: The Madhyamaka (4).
Within that school the 3rd, 5th and 7th Karmapa emphasized the Shentong (6) view.
The 8th Karmapa, emphasized the Prasangika-Madhyamaka(5) school, but Shentong
as well, thus embracing both schools. The 16th Karmapa emphasized the Shentong
view.
Q: Which methods of practice are used in the Karma Kagyu school?
TR:
This depends on the person and his guru. If the guru is in a position to know
what kind of student or disciple he has and how his mind works then he can immediately
guide him accordingly. Either through a direct approach which will make him understand
the Mahamudra view, or by leading him on a longer way through, for example, The
Six Yogas of Naropa (7). Both ways are valuable and belong to the Karma Kagyu
Tradition, but it depends very much on the guru, it is a very personal thing.
Q: What kind of illusion should be removed?
TR: Any kind of illusion. First,
it is good to know what illusion is. Any kind of imagination, any destructive
thought is not good for meditation. Through meditation these illusions subside
automatically. You don't have to do a particular meditation for the purpose of
cutting through illusions and thoughts. Meditation in itself means cutting through
them. So there is no difference between cutting through the illusion and meditating.
It happens simultaneously.
Q: How does one integrate the Dharma into one's
ordinary life?
TR: Most of us have families, friends and responsibilities.
I don't think we can avoid that. We cannot just leave families and friends behind,
go somewhere and say, "Now I am becoming a Buddha." This probably does
not work, but you can meditate while you have family and friends around. We say
that all sentient beings are our parents. Maybe you don't accept everybody as
your parents, but at least you can accept your own family as your parents. So,
out of all countless beings, at least you can take the 5 to 10 people around you
and try to help them. This is a practice. Teach them how to meditate, show them
the right path, if possible. This is very good, and you have a direct contact
with human beings. Theoretically, we can say, "Today I'm doing this or that
particular practice and I am going to lead all sentient beings to the Buddhafields
tomorrow and the day after tomorrow all of them will be Buddhas and Bodhisattvas".
This does not make much sense. But in dealing with your family and friends you
are really doing something for people, physically, emotionally and spiritually.
This is very good.
Q: Sometimes we have problems in our families because they
don't accept us as Buddhist practitioners. What advice can you give?
TR: Maybe
they don't accept you because for them you seem to be a kind of fanatic. Maybe
they are conservative, they might have different ideas, they might be very materialistic.
That's fine, they can have their own view, but you should try to show them that
you are not just following a belief, but that you know what you are doing. Communicate
this in a nice way, don't fight, don't disapprove and don't be aggressive.
Q:
When some people become Buddhist they just want to leave everything behind in
order to meditate. But there are many possibilities in life. Others are not sure
if they should aim for a career or avoid it. What is your opinion about this?
TR:
You should neither leave your job nor your meditation, you can do both together.
Treat these two equally at different times. In the morning you may concentrate
more on your work, in the evening you may concentrate more on your meditation.
I think it will work beautifully. Because whatever you do, it is somehow associated
with your meditation, and therefore you won't do negative things like many other
people do. It is a very good thing. If you think, "I want to leave the whole
world and go somewhere to meditate," then this day will never come. So close
that chapter. Do whatever you can, here and now. Of course it depends on one's
personality. Concerning yourself, once you know what you are doing then why should
you stop? Just go on. But if you don't know what you are doing, then take a break.
Q: Is it possible to cultivate the highest view in one's ordinary life. How
does one do this?
TR: Yes, it is possible. You should have a correct view first!
The view for Mahamudra is something like Madhyamaka. Through meditation it will
develop. The view is intellectually understandable, but since you have not experienced
it yet, it is something you have to develop. To experience the view, you go through
practices, then you realize it. Finally, one reaches the highest level. However,
one cannot point to where the highest level is, because there is no form which
indicates it. But, when you reach that level through your own meditation, you
will be sort of shocked. You will wonder, "How come I never saw it before,
it is within me. It is not that I received it from Russia, China or India, but
it is within me, how can it be?"
Q: How can one deal with attachment
to wealth, particular principles, pride, and spiritual activity?
TR: When you
develop your spiritual power, bad characteristics subside. What is spiritual development?
It is mind training through which the ego subsides by itself. When you develop
your spiritual mind your unwanted qualities disappear naturally.
________
(1)Mahamudra:
The great seal of reality. Buddha gave this as the ulti-mate/final teaching. It
leads to a direct experience of the mind.
(2)Ngondro (Tib.) The four preliminary
practices are a collection of four meritorious practices which have to be repeated
100000 times. They create enumerable good impressions in the subconsciousness,
and work deeply in one's mind. They are the foundation for Mahamudra practice.
(3)Bodhicitta:
Awakened mind. Mental attitude having two aspects. The relative aspect means to
perfect oneself for the benefit of all sentient beings. The ultimate aspect is
the recognition of the inseparability of emptiness and compassion.
(4)Madhyamaka:
The highest philosophical school in Buddhism. Its viewpoint is that ultimate reality
is beyond any concept. Phenomena are beyond all pairs of opposites, beyond all
extremes.
(5)Prasangika-Madhyamikas: Lit. Those who show the consequence. By
showing the consequence of all wrong conceptual ideas they approach ultimate truth.
(6)Shentong:
The teachings of the Shentong relate to the third turning of the Wheel of Dharma,
where the ultimate reality is called the Buddhanature, which is present within
all sentient beings.
(7)Six Yogas of Naropa: Very effective methods of the
Kagyu lineage. Their goal is the recognition of the nature of mind. The following
meditations are included: inner heat, clear light, dream yoga, illusory body,
intermediate state and transference of consciousness.
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Lama
Gendyn Rinpoche
on PROSTRATIONS
Why
do we do Prostrations?
1.The Purification of Pride
First of all, we should
know why we do prostrations. We do not do them to endear ourselves to somebody
else. We do not do them for the Buddha. Such concepts are completely wrong. The
Buddha is not a god of this world. We bow down to purify all situations from the
past where we did not respect others. Being interested in our own satisfaction
and ourselves we did many negative actions.
Prostrations help us realize that
there is something more meaningful than ourselves. In this way we purify the pride
that we have accumulated through countless lifetimes thinking: "I am right,"
"I am better than others," or "I am the most important one."
During countless lifetimes we have developed pride that is the cause of our actions
and have accumulated the karma that is a source of our suffering and problems.
The goal of prostrations is to purify this karma and to change our mind set. Prostrations
help us rely on something more meaningful than our pride and ego clinging. In
this way, through full confidence and devotion, we get rid of everything we have
gathered because of pride.
2.The Purification of Body, Speech, and Mind
When
we do prostrations we act on the level of body, speech, and mind. The result of
doing them is a very powerful and thorough purification. This practice dissolves
all impurities, regardless of their kind, because they were all accumulated through
our body, speech, and mind. Prostrations purify on all three levels. Through the
physical aspect of prostrating we purify our body. We offer our body to the Three
Jewels (Buddha, Dharma, Sangha) and to all sentient beings, wishing that all their
wishes are fulfilled. Through the repetition of the refuge mantra and the meaning
we ascribe to it, we purify our speech. Through confidence in the Three Jewels
we develop enlightened attitude and devotion. As we are aware of the perfect qualities
of the refuge and offer everything to it, the veils in our minds dissolve. When
our body, speech, and mind are being purified we realize that what we initially
thought of as our body is actually a manifestation of enlightenment as active
compassion. What we initially thought of as our speech is the expression of enlightenment
on the level of joy; our mind is the truth level of enlightenment. We are able
to see the enlightened reality of our body, speech, and mind - their full of wisdom
truth that we initially were not aware of. We realize that this practice can lead
us to our goal, enlightenment, because the three levels expressing the state of
a Buddha appear immediately after the three levels of our existence - body, speech,
and mind - are purified. We do not have to look for enlightenment anywhere else.
We do not have to chase any perfect realizations. The three levels of enlightenment
are true inherent qualities of our own body, speech, and mind. We did not see
it before. Prostrations help us discover it.
3.Physical Benefits of Prostrations
Prostrations
strongly influence the balance and harmony in our body. Blocks in its energy channels
gradually dissolve. This helps us avoid diseases, lack of energy, and other problems.
Our mind becomes clearer. Our ability to understand increases.
The State of
Mind During Prostrations
We should do prostrations with full confidence, joy
and motivation to benefit others.
1.Confidence
We should have confidence
in the perfect qualities of the Three Jewels and be sure that their blessing can
remove the veils from our minds. The blessing can appear and the purification
is effective when our confidence in body, speech, and mind meets the transforming
qualities of the enlightened body, enlightened speech and enlightened mind - the
sources of the refuge. If we do not have confidence and cannot open up to the
Three Jewels prostrations will only be like a play.
2.Motivation to Benefit
Others
When we do prostrations we should understand that good actions are the
source of happiness of all sentient beings. Prostrations are a good example of
this fact. When we do the practice using our body, speech, and mind, we offer
our energy to others wishing that it brings them happiness. We should be happy
about this fact and do prostrations with joy.
The Proper Practice
1.Visualization
of the Refuge TreeIn front of us in space we imagine the whole refuge tree. First,
we imagine Dorje Chang - the lama who represents all sources of the refuge. We
imagine the lama as the center of the refuge tree. We should be fully aware that
Dorje Chang is our teacher and that he is the mind of our lama. We think about
Dorje Chang to make sure that the manifestation of the nature of mind is not stained
by our habitual thoughts. To help us keep the pure view, the view of wisdom, we
imagine this perfectly pure form. At the same time we keep awareness that Dorje
Chang is the mind of our lama. Everything that appears in front of us in space
is like a rainbow or a reflection in a mirror; it is not a thing. If we have difficulties
visualizing the whole refuge tree we should have confidence that all objects of
the refuge are really in front of us even if we cannot hold them in our mind.
2.Awareness of Ourselves and Others
We are not alone in our practice. We
are surrounded by all beings that fill the whole universe. We imagine our father
on our right side and our mother on our left. When we stand between our parents
from this life we realize that each and every being without exception has been
our parent in some previous life. This helps us remember the goodness of all our
parents, all sentient beings, who were helping us during countless lifetimes.
We imagine the ones we consider our enemies in front of us, between the refuge
tree and ourselves. We think of the people who cause us problems and obstruct
the realization of our plans. All these people are very important because they
help us develop such qualities as patience and compassion. We usually want to
avoid such people. We try to stay away from them. We do not want to think about
them. Putting them in front of us helps us not to forget them. Treating enemies
in such a way protects us against disrespecting them.
We focus our attention
on the refuge tree. We are confident that the refuge can free all sentient beings
from the suffering of samsara and it can protect us against the anxiety that this
suffering causes. In such a mind-set, surrounded by all sentient beings, we start
to repeat the refuge mantra. Everything around us starts to vibrate. We experience
strong light from the refuge tree. The light shines on us because of our own devotion.
This makes us open up even more. Then we start to bow down. We are the masters
of the ceremony and lead the whole practice. Our prostrations immediately inspire
all beings to begin doing the same practice. We hear all beings repeating mantras
and doing prostrations. These vibrations fill the whole universe.
Holding
such a vision rather than concentrating only on ourselves widens our activity.
On the one hand it gives us strength, on the other hand it gives us motivation
to practice. All beings doing prostrations with us give us encouragement. Experiencing
great amounts of energy from all beings doing prostrations, we feel even more
confidence in and devotion to the Three Jewels. The feeling of "riding with
the crowd" helps us finish prostrations quickly and experience great happiness
during the practice.
3.The Symbolic Meaning of Each Element in the Act of
Bowing Down
To give the ultimate dimension to our practice we should be aware
of the symbolic meaning of a prostration. Touching our forehead with clasped hands,
we ask the objects of the refuge for the blessing of their bodies. At the same
time we imagine that the blessing of their enlightened bodies radiates on us,
goes through our body and dissolves all its obscurations. Then our clasped hands
touch our throat. We ask for the blessing of speech. At the same time we think
that the blessing of their enlightened speech emanates from the objects of the
refuge and purifies all obscurations that we have accumulated through our speech.
In such a way we free ourselves from these obscurations. When we touch our heart
with clasped hands we ask the refuge for the blessing of their enlightened mind.
It helps us get rid of all veils and wrong views in our minds. We are confident
that all evil wishes we have been filling our minds with since beginningless time
are completely purified. We should think that we are getting the full blessing
of enlightened body, speech, and mind from the Three Jewels. Through the power
of this blessing, all veils, bad karma, and negative tendencies in our body, speech,
and mind are purified. We are completely pure and inseparable from the body, speech,
and mind of the lama and the Three Jewels.
When our body touches the ground
with its five points (knees, hands, forehead) we should realize that five disturbing
emotions - anger, attachment, ignorance, pride, and jealousy - leave our body
and disappear in the earth. In such a way we experience complete purification.
The two aspects of prostrations, dissolving the mind's poisons and getting
the blessing from the Three Jewels, cause the transformation of pride, attachment,
jealousy, anger, and ignorance into the five corresponding wisdoms. We should
be confident that the transformation is actually taking place, that we have the
natural, inherent ability to develop these wisdoms.
This symbolic aspect of
prostrations will work only if we have confidence. Our confidence can give us
this big purification. Practicing without confidence is just like aerobic exercise.
4.The Significance of Devotion
Our devotion will grow the more prostrations
we do. Finally, we will reach the level where we will no longer think that our
body, speech, and mind are any different from the body, speech, and mind of the
Three Jewels. Prostrations give a wonderful result; they are the source of a very
powerful blessing and a great purification. We should not think that prostrations
consist only of an activity of our body. The blessing and purification appear
mainly because of our devotion.
5.Increasing the Strength of Our Practice
We
practice with an open mind. We should not think that we are the only person doing
prostrations. All beings are doing them with us. We do not have to limit our thinking
only to ourselves. We should not assert ourselves by thinking, "I am bowing
down." If we think like that we accumulate good potential that corresponds
to the act of doing one prostration. If we think of all sentient beings doing
prostrations with us, the good potential we accumulate is much bigger. When we
are doing prostrations we should think that a hundred of our emanations are doing
them with us. If we are able to imagine that our practice will be much stronger.
We should not count more prostrations if we imagine more beings doing them with
us. This is only one of the special Vajrayana methods that help us strengthen
our practice.
6.Linking the Prostrations with Calming the Mind
After a
while our body will be tired. This is a useful moment to practice calming the
mind. When the body and mind are tired, attachment decreases. If we stop doing
prostrations for a moment our mind will naturally calm down by itself without
any additional help on our side. When after a while our body and mind feel rested
again, our mind becomes agitated. This is the sign to start prostrations again.
When we alternate doing prostrations with calming the mind we can practice ceaselessly.
The Approach to Suffering
Sometimes we might experience difficulties doing
prostrations. Pain and fatigue will be in our way. There is always some concern:
pain in our knees, elbows, lower back, everywhere. There is no reason to be discouraged
by it or lose confidence in our practice. Neither should we strengthen the feeling
by saying to ourselves, "I suffer so much, I feel so weak." By doing
this we completely block ourselves. We lose the ability to act. When the pain
is allowed to "have a say," it can become a real obstacle on the path
of our further practice. We should use every unpleasant experience, whether physical
or mental, as a means to get enlightened. Such experiences should mobilize us
toward greater effort on our path.
Everything we experience depends on the
state of mind we are in. If we want to experience things differently we must change
the state of our mind. If we manage to efficiently transform suffering into a
positive and beneficial experience, the suffering will disappear completely without
a trace. This will give us more happiness and joy.
Prostrations are a way
of accumulating truly good potential. They are an easy and effective way to purify
negative actions from our past. On the other hand, if - due to pain and fatigue
- we continue prostrations being depressed, true purification does not take place.
The Techniques of Working with Unpleasant Experiences
1.Depletion of Karma
We
should not think of suffering as something very serious. We should remember that
suffering is just karma, that it is impermanent like everything else. Suffering
has its end. When our karma ripens we should remain relaxed and observe this natural
flow of things. If we manage to infuse our practice with the understanding of
the impermanence of karma, it will dissolve by itself. Karma is not something
we have to accept or reject. It is like the obligation to pay our bills which
appears automatically. When we have paid our debts karma dissolves by itself and
there is nothing to reject.
2.Purification of Karma through Physical Indisposition
Dharma
practice eliminates veils and stains that are results of our former actions. We
should perceive the physical indisposition that we experience during the practice
as the result of the compassion of the Three Jewels. This relatively small suffering
dissolves future karma which will not ripen. For this reason we should experience
this suffering with joy and confidence. Such unpleasant experiences indicate that
the practice works. The use of purifying methods may result in many unpleasant
experiences on the level of body, speech, and mind. At the same time, we are getting
rid of difficulties and veils in our minds. As we experience purification as a
result of our practice, our confidence in the Three Jewels increases. We feel
deep gratitude because these relatively small nuisances help free us from conditions
that would otherwise ripen as much greater suffering.
3.Noticing Ego-Clinging
through Suffering
We should regard every suffering as an antidote to ego clinging.
Experiencing one's own suffering is in itself a proof of our egocentric attitude
towards all phenomena. At the same time, such situations (where we experience
suffering) give us the possibility to get rid of our ego clinging. If we have
no ego-illusion we can experience no suffering. We should also understand the
cause of our suffering: we experience it because of our former actions which resulted
from our ego clinging. Being so focused on ourselves, we have sown many karmic
seeds which have now ripened as suffering. We can treat suffering as a teaching
showing us the results of actions that result from being focused on oneself. From
beginningless time this ego clinging has been the cause of us being caught in
the cycle of existence (samsara).
4.Observing Our Ego
Ego wants to be satisfied
all the time. As long as everything is all right our ego is content and tries
to keep this state. Our "self" clings to this contentment and our mind
is distressed with desire - the poison of attachment. When nice circumstances
are gone, ego still clings to them because it wants to be content. More attachment
and desire appear in our mind. In the cases of unpleasant situations the ego reacts
with anger and hatred. It tries to avoid them and replace them with pleasant experiences.
In this way our mind is anxious and unhappy. We can recognize the continuous influence
of ego in every situation. It ceaselessly categorizes experiences as pleasant
or unpleasant. If we follow our ego we accumulate karma which will sooner or later
ripen as different kinds of suffering.
5.Unpleasant Experiences as a Test
of Our Perseverance
We should remember about our promise to use our body, speech,
and mind for the benefit of others. Knowing that we work for the benefit of all
beings we should keep our promise, subdue our internal difficulties, and continue
our practice.
Translation from the Polish magazine Diamentowa Droga (Diamond
Way) by Peter Piasecki and Susan Bixby from Calgary, Canada.
BUDDHISM
TODAY, Vol.5, 1998
Copyright ©1998 Kamtsang Choling USA
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Lama
Ole Nydahl talks about Death, Rebirth and the Power of Phowa
An
Interview
The following interview
was conducted by Tony Dylan Davis in March 1994 in Calgary, Canada
Tony: One
of the greatest fascinations of mankind is death and what survives death. All
kinds of religions have been founded upon insurance policies for the afterlife.
One of your topics in Calgary was death and rebirth in Tibetan Buddhism and I
know it's an enormous subject and we can't hope to cover the whole thing, but
perhaps a capsule view for the relatively uninitiated would help.
Ole: It's
all based on an understanding of the nature of the mind itself. If we look at
mind, it clearly has two sides. There is an experiencer and something which is
experienced, an ocean and many waves, a mirror and its pictures. One finds both
awareness and that of which one is aware. Mind is both. An examination of what
looks through our eyes and listens through our ears shows the observer to be of
the nature of space. As it has neither color, weight, smell, size nor form, mind
is definitely not a thing. At the same time, there is a clarity which can know
and understand, having no limit or end.
An essence which is open, clear, and
limitless must be beyond birth or death. As it has never been assembled, it can
never fall apart. Though mind is all-pervading and indestructible, very rarely
do people notice their underlying nature. Non-meditators mainly know it from their
moments of greatest joy, like in love-making, during the free fall in bungee jumping,
or before the parachute opens and makes things ordinary again. The rest of the
time, people are lost among their changing experiences. Their life is the feelings
and thoughts inside and the world outside, both of which of course change constantly.
All think that they are a "me," or a "person," that they have
a "self," an "ego," an "atman" or something else
which their habitual mind perceives as real, but if they look for it, it cannot
be found. There's no particle in the body which stays and neither do any conditioned
thoughts or feelings. Only the clear light of awareness lasts, which is the same
in you, me, and everybody else. Although this is evident, until enlightenment
people experience the pictures in the mirror, not its reflective power. They lose
themselves among their experiences, and have little awareness of the experiencer.
The understanding that everything conditioned is transient, however, doesn't
mean that it has no relative value. Causality functions, creating inner and outer
worlds and though nothing stays the same, there is a continuity. Nothing physical
or mental remains from the time one was a child through to the time one is later
a man, but without the former there would be no latter. One event conditions the
next and when the body dies, the sense-basis and object of identification for
this flow of experience is lost.
Though quick or slow deaths may appear to
be very different, exactly the same process occurs. First, awareness recedes from
the skin and other outer sense organs, into the central inner energy channel or
magnetic plus-minus axis in the body. While consciousness diminishes, one loses
control of the solid and fluid parts of the body, its heat and breath. Then, gradually,
the energies from the crown and bottom centers come together at the heart center
while the mind has strong experiences of clarity and joy. About twenty to thirty
minutes after having breathed out the last time, there is total blackness after
which a very clear light appears in the heart center. At that time, people have
a unique chance. If they have meditated a lot, have kept their Buddhist bonds
and have stayed honest to themselves, there is a chance to recognize and hold
this light, making them in fact enlightened. Then, there's no separation between
space and awareness inside and outside and one is boundless. All personal limitations
have fallen away and one can take countless rebirths in countless universes with
many amazing powers to help others.
If, however, beings become unconscious
because the light is too strong - as is mostly the case - this unconscious condition
lasts for about three days and upon reawakening, one usually neither knows nor
wants to know that one is dead. For about a week, mind remains in the continuation
of one's most recent life. One goes to places and people one knew but of course
they cannot see one. It is also very confusing that due to the lack of a body,
one immediately appears at whichever place one thinks of.
Ten days after death,
after a week in this situation, one finally recognizes that one is dead. This
experience is such a shock that one faints again, and when mind surfaces from
this second bout of unconsciousness, the habitual world is gone and one's subconscious
comes alive. Deeply stored impressions appear, and within not more than five and
a half weeks they mature into a fixed psychological structure, expressing the
strongest mental tendency developed during one's last life.
Whether this may
be pride or jealousy, attachment or anger, greed or confusion, it colors the mind
and at the same time draws it to beings and places which correspond to its content.
Thus good actions produce pleasant rebirths in favorable countries and harmful
ones bring about the suffering so prevalent in most of the world today.
It
has always been like that. Mind moves ceaselessly after death until finding the
right slot brings it to a passing but unconscious state of peace. Then it awakens
and starts projecting again, as it has since beginningless time. It produces both
the countless universes and beings' varying mental states, and mind will remain
attached to what is actually its own free play until it recognizes itself to be
unborn clear light. When awareness is experienced whether it has any objects or
not, the timeless goal has been reached.
Tony:I suppose the question that
springs to mind is: how do you know this?
Ole: I know it for several reasons,
both personal and general. Shall I give some details? OK. First, I belong to the
group of people who have independent proof of memories from their former lives.
I am not saying I was an angel but I had great friends, exquisite women and much
fun in my past lives. I was mainly fighting Chinese soldiers to protect the civilian
population of Eastern Tibet. Already at an age of 2-3 years in Denmark during
the war, I had recurrent dreams of fighting soldiers with round faces and protecting
men in gowns. This is how I then interpreted the monks robes I saw. I had never
seen mountains, they don't exist in Denmark at all, but I still drew pictures
detailing how to take out snipers on the steep rocky slopes. My own Lama, the
16th Karmapa called me Mahakala (a Buddhist protector) and Dharma-General and
I was born with some signs on my body which are supposed to signify former protective
deeds. In 1986, on a secret tour across Eastern Tibet to places where no white
man has ever been, my lovely wife Hannah and myself recognized places we knew
from our last life, like the village where our main Lama, the 16th Karmapa, was
born and where we must have spent time with him. In Bhutan, I had similar experiences.
Among other things, I must have helped repulse the Mongolian troops during a great
battle in 1642. Actually, I'm more a program than a person and hardly have any
private or complicated stuff in my life. I seem to have deeply promised to express
certain activities when I'm in this world and these I joyfully fulfill. Protecting
and developing beings on all levels, is constantly on my mind.
Secondly, there
are other, less personal reasons. Several people have come to me after they died.
Real ones - spirits, spooks or whatever we call them in the West. Though some
appeared hours earlier than the Tibetan Book of the Dead describes, whatever else
happened to them fits completely with its teachings.
Also,
Hannah and I received many explanations from living teachers of amazing insight
like Karmapa, whose seventeenth incarnation Thaye Dorje was introduced to the
public in Delhi in March 1994. His sixteenth rebirth was highly visionary. For
no conceivable reasons, he would often know things and frequently simply state
who was now driving away from their home and when they would arrive. He always
knew what people were thinking and would frequently recognize former incarnations.
He confirmed me as a Buddhist protector and stated after my father died that he
was in a pure land. He is a major reason I feel I am an expert on death and rebirth.
The place this certainty touches many is through the hundreds of Phowa courses,
where people learn how to die consciously. I've taught the practice since 1987,
mainly in Western countries but also in Singapore and Japan. About 22,000 people
- all but a handful of those who took part - had the full result. In a four to
five day intensive meditation seminar, the Buddha of Limitless Light (Amitabha)
blesses the practitioners and they receive outer, inner and secret signs of success,
proof that they will reach a pure land at death. The signs are very convincing.
One receives a small opening through the skull which produces a visible sign on
the top of one's head, strong experiences of joy and purification and a growing
understanding of what really matters in life and death. People agree that life
after Phowa is both different and much better. A high percentage experience leaving
their bodies and most reach states of great bliss. To the best of my knowledge,
this meditation only exists in Tibetan Buddhism.
Tony: How did you gain the
authority to do this kind of work?
Ole: Several conditions came together and
especially it was the wish of the Karmapa, the first incarnate Lama of Tibet.
He first connected us to a Lama from a closely affiliated lineage, a true expert
on the subject. Since 1987, important teachers of our lineage like Kunzig Shamarpa,
Lopön Tsechu Rinpoche, Tenga Rinpoche and recently also the 17th Karmapa,
Thaye Dorje, asked me to transmit it to all with a wish to learn, and the results
have been extraordinary.
Tony: When I took courses in Buddhism at a University,
I think one of the areas which people had the most difficulty with was the idea
of personality.....
Ole: Not having it!
Tony: Right.
Ole: You've got
to trust space! If you discover personality to be an illusion, your only chance
is trusting the richness of space. You can't rely on anything in the past or the
future.
Tony: Then a Westerner would turn around and ask, who's doing the
trusting?
Ole: Mind has all kinds of qualities, including the feeling of confidence.
Such powers don't need to be anything personal, however. Mind has radiance, compassion,
feeling and energy. It can remember, hope, dream and invent. One may compare it
to a jewel with many shiny sides all of which are fantastic. The problem is when
some of these qualities - always the emotionally charged ones - try to control
everything else. Things get very tight when an illusory self behaves like a colonel
in a banana republic, and forces some sentimental program or pride program to
be enacted. Such a situation is totally different from the open condition where
the inherent qualities of mind spontaneously unfold. When conditions are natural,
sometimes mind feels, then it creates, then it remembers, then it's artistic.
Without the fat rider of ego holding it down, all things will be perfect as they
come.
Tony: Don't you think people for the most part associate who they are,
for example, what will survive death, with the ego?
Ole: Adherents of faith-religions
think they need an ego because they've been told they cannot trust their minds.
That's the brainwash about original sin. It makes people unable to simply be.
They think they have to keep control because otherwise they might find themselves
with some child on their bayonet, or stealing something, or looking into the girl's
locker room or saying something strange. Faith-religions manipulate people to
distrust their deepest nature, while Buddhism as a religion of experience, teaches
the complete opposite. It says, "Truth is all-pervading and you are all buddhas,
who haven't discovered it yet. Your timeless essence is fearlessness and joyful
compassion." That's the difference between working with faith and with experience.
Religions that employ pressure from outer entities and work with fear and sin,
instill a disturbed relationship to one's basic nature. Where the goal is fulfillment
of mind's potential, however, things are easy. Living one's greatness is the way
to benefit all beings.
Tony: The word that never pops into these discussions
is the term "God," which is central in virtually every other religion.
Ole: We don't use it. It creates an unnecessary duality which one would have
to dismantle later. We see gods as conditioned beings, who are not enlightened
and though Buddhism knows of many gods, we prefer to keep a safe distance. We
wish them everything good, of course, but do not get involved unless they might
come to learn. To understand why, one needs only to examine their words. Gods
are pompous, humorless, and some, like Allah, are clearly unfit for civilized
societies. Most have character problems. Some are jealous; some are vengeful,
none have found peace in their own essence. They all have visible egos and frequently
display irrational behavior. They want beings to do this, and not to do that.
They're frequently very difficult customers and if one wouldn't want bearers of
such qualities as our neighbors, it would be unwise to take them as gods. I know
that many people don't like to be confronted with such views and given the mental
levels of their followers and the political situations at their times, the gods
should also be given the benefits of any doubt. There is no way to ignore their
statements in their ancient but still authorized texts; however, the way they
still motivate the behavior of their followers today brings so much suffering.
As any reader of intelligent newspapers will know, they suppress the greater part
of the world's women and regularly erupt into strange and harmful actions even
when kept under constant surveillance.
Mind's full development, on the other
hand, its clear light and radiant awareness, its consciousness endowed with every
freedom to feel, question and do - this is perfect. Rest in that and avoid the
personal, difficult, and unclear. Go straight to the radiant, compassionate joy
which is always satisfactory.
Tony: How do you do that?
Ole: First, find
your nearest Buddhist center from the directory or one of my books. Or call the
San Francisco center (415-661 6467). Ask my noble idealistic students for the
teachings and meditations used, put forth your bright questions and try to take
part whenever you can. This constitutes a broad, powerful way to grow.
Then
one will gradually evaluate things less and rest more in the clear space of one's
mind. To utilize even a few free moments, one may think of a Buddha sitting above
one's head, falling into one's heart and shining from there to benefit all beings.
Also, other near-instantaneous meditations will produce a state of surplus to
be shared with others. The important thing, at least in Diamond Way Buddhism,
is to "behave like a Buddha until you become a Buddha." Be the best
you can until it's second nature, and then act from there.
Tony: So there's
no sense of getting control of anything that you are talking about here. When
we talk about looking at the mind and examining the mind, there's always a gnawing
suspicion that what you are doing is going in there to control what happens.
Ole:
No. Conscious living is about KNOWING inner processes, it's not about controlling
them. As we already agreed, the experience of mind is fearlessness, joy, and active
compassion, so nothing can disturb our true essence. What most surprises new students
is that one's advance towards enlightenment is not so much characterized by the
fact that good thoughts become more and bad thoughts become less. As mind is a
feedback-mechanism, this may happen simply through positive thinking or pleasant
surroundings. The important thing is that thoughts don't matter very much. As
the radiance of the mirror increases, its pictures become less important. Attachment,
both positive and negative, to the objects of awareness decreases as mind's timeless
power is felt. In the here-and-now state of co-emergent wisdom all experience
arises fresh, joyful, and true in its deepest essence.
Tony: How do we do
this? How do we live this way?
Ole: Be spontaneous and effortless. Feel at
home in life. Consider the best in beings their true essence while not overestimating
what they can handle right now. Of course, it's a gradual process. We'll probably
always need jails for the heavy cases. We'll still need policemen, but it would
be nice to see more in the ghettos and less on the roads, where traffic regulates
itself, anyway. Important is the view that people can be perfected. If people
would train themselves to experience space more as a container we are all inside
of and less as nothingness or something lacking, which separates us, much would
be gained.
Tony: In a few words, what is your goal?
Ole: What I really
want is to make as many people as possible recognize that their mind is clear
light, help them understand that feeling fear is a complete mistake because their
essence can never be harmed. I would dearly like to start a landslide of robust,
humorous and critical awareness of life's potential. To lead ever more people
to find real confidence, truth and happiness in themselves and empower them to
share it. That's why I write my books; that's what I have done every evening for
the last 24 years at my lectures. That's why we've started 180 groups for Diamond
Way Buddhism so far around the world and the reason I've been in a new town every
day since then. In increasing numbers, year by year, more and more close friends
of mine work for that vision. We know Karma Kagyu Buddhism brings results, that
the methods recently brought from Tibet are highly effective. They work with causes
and not effects, are neither sentimental nor stiff. The lineage has a wide variety
of methods and our success at shaking off Communist Chinese strangleholds and
freeing Thaye Dorje, the 17th Karmapa, has even increased its taste of freedom.
He is developing amazingly and it is a great joy.
Tony: And when will we be
visibly closer to that goal?
Ole: The day people will say a hundred OM MANI
PEME HUNG or KARMAPA CHENNO mantras as naturally as they now pop an aspirin. The
more we put in, the more we get out. Everything needed is there. If we choose
to join the independent intelligence of Western countries with the unbroken power
of the lineage, there will be amazing developments and much good will appear in
the world!
BUDDHISM TODAY, Vol.2, 1996
Copyright ©1996 Kamtsang
Choling USA
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Learning
to See
An Interview with Shamar
Rinpoche, Dhagpo Kagyu Ling, France
The KKÖ-INFO is a quarterly magazine
of Karma Kagyu Austria.
Kkö-info: What is important to Dharma practitioners
in the West?
Rinpoche: In order to practice Buddhism it is most important to
learn for yourself. There are different ways of approaching the Dharma. If a worldly
person occupied with his profession or family wants a simple daily practice, then
a limited understanding of Buddhism is sufficient. But if you want to get into
it with some depth and to practice extensively, then you should become quite familiar
with the teachings. After having studied intensively and analyzed Buddha's teachings,
you must connect what you have learned with meditation, so it becomes real experience.
Buddhism is a vast and rich field of knowledge. It is not just a religion of belief.
Therefore to learn the Dharma properly takes a long time.
Kkö-info: Many
people don't have the time for intensive studies or long retreat. How can people
best study and practice in normal daily life?
Rinpoche: Concerning study, one
should gain a basic knowledge of Madhyamaka, and about the empowerments and their
significance. Concerning meditation, it is always good to practice as much as
possible. There were and still are successful practitioners who meditate at home,
without going into long retreat.
First learn as much as you can about basic
Dharma in order to be able to meditate properly. If you proceed this way, especially
in the West where people tend to be more secure in old age, you could have the
opportunity to practice intensively later on in life, because you will have created
the basis for it over your lifetime.
Kkö-info:In order to gain knowledge
we need teachers we can have faith in. How does this faith develop?
Rinpoche:
Faith comes from knowledge. If you have no knowledge of the path, it is impossible
to have real faith. Faith means knowing the way, having faith in your own knowledge.
If you study intensively, faith appears spontaneously.
For example, a blind
person needs a guide whom he must trust completely. If you prefer to be blind
you will always need a guide. But if you do not want to be blind, you should learn
to see. Gradually you can open your eyes and learn to trust your way of seeing
and walking along the path. To need a teacher does not mean that you have to hang
onto him like a blind person to his seeing-eye dog.
Kkö-info: What do
you really mean by this example?
Rinpoche: I am talking about people who when
they meet the Dharma become extremists and turn into groupies. They run around
in tee shirts printed with OM MANI PEME HUNG mantras. They would love to slip
into the skin of their teacher. They even try to sound like their teacher, to
imitate him in a certain way.
In Buddhism a natural human understanding is
important. In Tibet there is a saying for this, "A first class businessman
when learning the Dharma will also be a first class practitioner." A businessman
possesses practical understanding and clear thinking, so necessary for Buddhist
practice.
Kkö-info: How should one follow one's teacher?
Rinpoche:
You should respect and feel gratitude towards your teacher. If you do follow a
teacher you should be persistent. You should also be careful that when you have
gathered profound knowledge you don't leave your teacher behind. This would bring
negative results. For example, after you've learned a language, you would not
be rude to your teacher and not say hello to him anymore. You actually owe a lot
to that person.
Kkö-info: How can one judge which qualities a teacher
really has?
Rinpoche: People initially thought that all Tibetan monks were
very learned. Their robes impressed many westerners. But most monks are not very
learned. To learn properly requires formal education. In Tibet wearing robes was
a cultural tradition. Everyone who wears robes is not necessarily enlightened.
Dharma practitioners need real qualified teachers who have completed their
education. They don't necessarily have to be monks; they can be learned lay practitioners.
In order to avoid obstacles when learning the Dharma one should follow the teachings
instead of the teacher. One should know enough to act correctly even with an imperfect
teacher. It is possible to follow the teachings more closely as a student than
the teacher does himself, if this teacher correctly transmits the contents but
does not live according to their meaning.
A teacher worthy of trust should
have particularly great knowledge and compassion. In the Vajrayana the teacher
should actually be enlightened. Faith can therefore develop in such a teacher
who possesses those qualities, but it is also very important to develop faith
through study.
Kkö-info: Is it possible to check on one's teacher?
Rinpoche:
If one has a thorough knowledge of Vajrayana philosophy, you can check on your
teacher. You can look at their education and the transmissions they received,
and to what extent these were practiced. It is similar to a university. You can
find out how good a professor is in his field; you can ask other students or teachers
for references. In this way one can check on the knowledge of a teacher. However,
the quality of a teacher's meditation can only be judged if you have developed
meditation yourself. And therefore it is necessary first to become intimately
familiar with the Dharma.
Kkö-info: What is the connection between Mahayana,
the Great Vehicle, and Vajrayana, the Diamond Way?
Rinpoche: You cannot talk
about a relationship or connection between Mahayana and Vajrayana, because a relationship
can only exist between two separate things. Mahayana and Vajrayana cannot be separated;
they are not two different things. The practice of Vajrayana is completely based
on Mahayana. This can be demonstrated with examples. If you meditate in the Vajrayana
on some Buddha aspects, they arise in the visualization from inseparable compassion
and emptiness. Emptiness is not just a black hole and compassion does not mean
our normal emotional feelings we share with each other. What then do emptiness
and compassion really mean? Both terms are precisely explained in the Mahayana.
You need the foundation of the Mahayana in order to understand and correctly apply
the methods of the Vajrayana. Suppose a letter HRIH symbolizing the true nature
of mind appears; these qualities are described in the Mahayana. In that way, through
examples, it becomes clear that Mahayana and Vajrayana are inseparable from each
other.
Kkö-info: Does that mean there is no Vajrayana without the foundation
of Mahayana?
Rinpoche: Yes, they are completely inseparable. There is nothing
in the Vajrayana you could remove and practice independently from the view and
meditation of Mahayana. The methods of the Vajrayana are based on Mahayana and
are like a fertilizer that accelerates development. The Vajrayana indeed offers
additional tools, but never departs from Mahayana view.
BUDDHISM TODAY,
Vol.4, 1998
Copyright ©1998 Kamtsang Choling USA
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Liberation
Through Hearing in the Bardo
by
Guru Rinpoche
Verses on the Bardo from the Six Wonderful Methods
for
Enlightenment Without Cultivation
Here I shall explain the profound meaning of liberation through hearing for the
one who has
reached the time of death. Among the three kinds of bardos, the
first is the time of the bardo
of dying.
Fortunate one of noble family,
listen one-pointedly with mindfulness and no
distraction. Whatever appears
in this world is the dream-like deception of Mara.
Everything impermanent
is subject to death. Noble one, abandon suffering!
The experiences of whiteness,
redness and blackness are all the magical
display of your mind. These appearances
are nothing other than yourself.
Don't be afraid or shocked.
Now it seems
that you are losing consciousness. Outer appearances resemble
the sky at dawn.
Inner experience resembles a butter lamp in a vase. Remain
one-pointedly in
the clarity of non-thought. This luminosity of death is buddha
mind itself.
Rest naturally without fabricating or distorting anything. Noble one,
in this
way you will be liberated into dharmakaya.
Give this advice in a pleasant
and clear manner. Those of the highest capacity will be liberated
through
this. Now comes the second bardo of dharmata.
Fortunate one of noble family,
listen with undistracted, one-pointed mindfulness.
Earlier, you did not recognize
awareness. For the next seven days, all experiences
will arise as rainbows,
lights, rays, spheres and as the bodies of deities. All are the
magical display
of the means and knowledge of the five buddhas. Do not be afraid
or terrified
by the brilliant colors and lights. Resolve that they are your own
expressions.
Together with these lights dull colored lights will also appear and attract
your
mind. Do not be attached to them. They are the self-display of the five
poisons,
the pathways of samsara. Your experience will arise as pure and impure
paths,
so do not miss the right path to be chosen.
From the heart centers
of the male and female buddhas of the five families,
shafts of light reach
your eyes. This is the great, direct path of Vajrasattva.
Quietly abide in
awareness and pray, "Look upon me with compassion!"
Supplicate with
intense yearning. Without accepting or rejecting, without sending
away or
holding on to anything, maintain the state in which the appearances
of deities
are inseparable from yourself. At that time, as one deity dissolves
into another,
you will be liberated into sambhogakaya.
Listen fortunate one! If you are
not liberated now, know that time does not change
though phenomena does. Everywhere
in the four cardinal and four intermediate
directions, above and below, amidst
a roaring mass of flames and rainbow colors is
the Great and Glorious Heruka.
His assembly of deities and terrifying attendants rain
down sharp weapons,
HUNG, PHAT and laughter. This fiery spectacle of immense
variety makes one
billion world systems tremble.
Without being afraid or terrified, recognize
everything as the display of your
awareness. Be firm in this and rest while
mingling inseparably with the natural
state. Having entered the path, you
will be liberated.
In this way, those of the middle capacity are liberated.
Thirdly, during the bardo of becoming,
say to the dead person:
Listen,
child of noble family. Maintain mindfulness and do not be distracted. Your
body
is now comprised of prana and mind. Around it the appearances of the bardo
of
becoming arise. Knowing you are dead, you long to be alive. You are caught
by
the fierce servants of the Lord of the Dead. Frightening sounds and steep defiles
appear along with many definite and indefinite signs. All this is the manifestation
of
your mind, which is ultimately empty like the sky. Space cannot be harmed
by space.
Therefore, develop unconditioned confidence.
This consecrated
substance, burnt and offered, is an inexhaustible feast, the
food of undefiled
liberation through hearing. Partake of it, and without attachment
to being
alive turn with longing to your yidam and master.
To the west of here is
the Blissful Realm where Lord Amitabha dwells. Whoever
recalls his name will
be born there. You, too, while recalling his name, should
make prayers. Generate
devotion, thinking, "Care for me, Lokeshvara and Guru
Rinpoche!"
Free of doubt, move with a spontaneous vajra leap. In that buddhafield,
within
the hollow of a lotus bud, you will be swiftly and miraculously born. Therefore,
noble one, with delight and joy give rise to devotion.
Those of the lowest
capacity are liberated like this. If not, now comes the way of liberation
once
one has passed through to rebirth.
Listen, child of noble family. Since you
have not closed the door to the womb,
when you see a log, a hollow space,
a dark place, a forest or a palace, abandon
desire and clinging.
Make
up your mind to be born on the earth and specifically in Tibet1 in the
presence
of your teacher.
Visualize your future parents, from a religious family,
as Guru Rinpoche and his
consort. Abandon desire or anger, and with faith
enter the state of composure.
Having become a vessel for the profound Dharma,
you will swiftly attain wisdom.
Through these gradual instructions, no matter
how low one's capacity may be, one will
certainly be liberated within seven
rebirths.
Draw the session to a close with the dedication and aspiration
prayers and rest in the
natural state of the pure nature of all phenomena.
A deeply profound instruction such as this does not require cultivation,
but liberates
through hearing.
This teaching was extracted from a
text in Vol. 1 of the Chokling Tersar, called Sheldam
Nyingjang, The Essence
Manual of Oral Instructions.
1. This was 100 years ago. Today the aspiration
must be aimed at any place where the
Vajrayana teachings are available.
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"
Your master and the Three Jewels are the best escort, so earnestly take refuge.
To practice the Dharma is what helps your state of mind the most. Remember what
you have heard , since the Dharma is the most trustworthy.
No matter which
teaching you practice, give up feeling sleepy, lethargic and lazy. Instead, don
the armour of diligence. No matter which teaching you have comprehended, don't
separate yourself from its meaning.
Do like this if you want to practice true
Dharma! Keep your master's oral instructions in mind. Don't conceptualise your
experience , as it just makes you attached or angry. Day and night, look into
your mind. If your stream of mind contains any nonvirtue , renounce it from the
core of your heart and pursue virtue.
Moreover, when you see other people
committing evil, feel compassion for them. It is entirely possible that you will
feel attachment to or aversion for certain sense objects. Give that up. When you
feel attachment towards something attractive or aversion towards something repulsive,
understand that to be your mind's delusion, nothing but a magical illusion."
GURU RINPOCHE ( PADMASAMBHAVA)
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Zhine,
or Calm Abiding
A Dzogchen Teaching
By
Namkhai Norbu Rinpoche
All yogic and spiritual disciplines include some
form of practice that develops concentration and quiets the mind. In the Tibetan
tradition this practice is called calm abiding (zhine). We recognize three stages
in the development of stability: forceful zhine, natural zhine, and ultimate zhine.
Zhine begins with mental fixation on an object and, when concentration is strong
enough, moves on to fixation without an object.
Begin the practice by sitting
comfortably on a chair or in the five-pointed meditation posture: the legs crossed,
the hands folded in the lap in meditation position with palms up and placed one
on top of the other, the spine straight but not rigid, the head tilted down slightly
to straighten the neck, and the eyes open. The eyes should be relaxed, not too
wide open and not too closed. The object of concentration should be placed so
that the eyes can look straight ahead, neither up nor down. During the practice
try not to move, not even to swallow or blink, while keeping the mind one pointedly
on the object. Even if tears should stream down your face, do not move. Let the
breathing be natural.
Generally, for practice with an object, Zhine practitioners
use the Tibetan letter A as the object of concentration. This letter has many
symbolic meanings but here is used simply as a support for the development of
focus. Other objects may also be used - the letter A of the English alphabet,
or any other sacred image, the sound of a mantra, the breath - almost anything.
However, it is good to use something connected to the sacred, as it serves to
inspire you. Also, try to use the same object each time you practice, rather than
switching between objects, because the continuity acts as a support of the practice.
It is also somewhat preferable to focus on a physical object that is outside the
body, as the purpose is to develop stability during the perception of external
objects and, eventually, of the objects in dream.
If you wish to use the Tibetan
"A" you can write it on a piece of paper about an inch square. Traditionally,
the letter is white and is enclosed in five concentric colored circles: the center
circle that is the direct background for the "A" is indigo; around it
is a blue circle, then green, red, yellow, and white ones. Tape the paper to a
stick that is just long enough to support the paper at eye level when you sit
for practice, and make a base that holds it upright. Place it so that the "A"
is about a foot and a half in front of your eyes.
Many signs of progress can
arise during the practice. As concentration strengthens and the periods of practice
are extended, strange sensations arise in the body and many strange visual phenomena
appear. You may find your mind doing strange things, too! That is all right. These
experiences are a natural part of the development of concentration; they arise
as the mind settles, so be neither disturbed by nor excited about them.
FORCEFUL
ZHINE
The first stage of practice is called "forceful" because it
requires effort. The mind is easily and quickly distracted, and it may seem impossible
to remain focused on the object for even a minute. In the beginning, it is helpful
to practice in numerous short sessions alternating with breaks. Do not let the
mind wander during the break, but instead recite a mantra, or work with visualization,
or work with another practice you may know, such as the development of compassion.
After the break, return to the fixation practice. If you are ready to practice
but do not have the particular object you have been using, visualize a ball of
light on your forehead and center yourself there. The practice should be done
once or twice a day, and can be done more frequently if you have the time. Developing
concentration is like strengthening the muscles of the body: exercise must be
done regularly and frequently. To become stronger keep pushing against your limits.
Keep
the mind on the object. Do not follow the thoughts of the past or the future.
Do not allow the attention to be carried away by fantasy, sound, physical sensation,
or any other distraction. Just remain in the sensuality of the present moment,
and with your whole strength and clarity focus the mind through the eye, on the
object. Do not lose the awareness of the object even for a second. Breathe gently,
and then more gently, until the sense of breathing is lost. Slowly allow yourself
to enter more deeply into quiet and calm. Make certain that the body is kept relaxed;
do not tense up in concentration. Neither should you allow yourself to fall into
a stupor, a dullness, or a trance.
Do not think about the object, just let
it be in awareness. This is an important distinction to make. Thinking about the
object is not the kind of concentration we are developing. The point is just to
keep the mind placed on the object, on the sense perception of the object, to
undistractedly remain aware of the presence of the object. When the mind does
get distracted and it often will in the beginning, gently bring it back to the
object and leave it there.
NATURAL ZHINE
As stability is developed, the
second stage of practice is entered: natural zhine. In the first stage, concentration
is developed by continually directing the attention to the object and developing
control over the unruly mind. In the second stage, the mind is absorbed in contemplation
of the object and there is no longer the need for force to hold it still. A relaxed
and pleasant tranquility is established, in which the mind is quiet and thoughts
arise without distracting the mind from the object. The elements of the body become
harmonized and the prana moves evenly and gently throughout the body. This is
an appropriate time to move to fixation without an object.
Abandoning the physical
object, simply fix the focus on space. It is helpful to gaze into expansive space,
like the sky, but the practice can be done even in a small room by fixing on the
space between your body and the wall. Remain steady and calm. Leave the body relaxed.
Rather
than focusing on an imagined point in space, allow the mind, while remaining in
strong presence, to be diffuse. We call this "dissolving the mind" in
space, or "merging the mind with space." It will lead to stable tranquility
and the third stage of zhine practice.
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AN
INTERVIEW WITH KHENPO CHODRAK RINPOCHE
With kind permission of the Karma Kagyu
Dharma Society, Kuala Lumpur
Question: How is the structural ranking of
Khenpos, Rinpoches and Lamas in Tibetan Buddhism?
Khenpo Chodrak Rinpoche:
In Tibetan Buddhism one finds mention of reincarnated masters and teachers who
have the title Rinpoche. The tradition of a line of reincarnate masters began
in the 12th century in Tibet.
So, to begin with, there were not as it is today,
a lot of reincarnated lamas. That string of events took place throughout the centuries
on the basis of that more and more monasteries were constructed and that a lama
who constructed a monastery would have made quite an impact in the region. Thus,
after his passing away, disciples would request masters with the capacity to find
the reincarnation. Thus, a great number of reincarnated lamas came about as more
and more monasteries were onstructed to date to about 6000.
Then, there is
the title Rinpoche which has nothing to do with a master being a reincarnate but
a way of addressing a person respectfully.
Then there is the position of a
Khenpos, in the Western system would correspond approximately to a Doctor of Divinity.
Someone would be appointed to this position on the basis on his merits on Buddhist
studies and his conduct as well as on his capacity to teach.
Different monasteries
would have slightly different systems in terms of the education resulting in someone
being appointed as a Khenpos. However in the Kagyu, Nyingma and Sakya school,
the systems are similar. So, the person starts out studying at a young age, first,
there is a general education in Language and so on. Then, that is followed by
an approximately 9 years education in Buddhist philosophy. In a group of students
who go through this 9 years course, one of the students, the most apt, is chosen
in the position of junior Khenpos. That person will for a period of approximately
5-6 years act as an assistance to the head Khenpos of the monasteries where he
will develop experience in teaching. So, if it turns out that he has the capacity
to teach he will then be appointed to the position of a Khenpos. Having acted
as a Khenpos, having taught for approximately 5-10 years, if the person's teachings
were beneficial to the students he will be appointed as a head Khenpos. In the
Gelug school of Tibetan Buddhism, the position of a Khenpos involves a longer
period of study and gaining teaching experience. The person first take the degree
of a Geshe which involves the study of 21 years. He then for yet another couple
of years will study the Buddhist Tantras after which he may on the basis of his
merits be appointed as a Khenpos of his monasteries.
Then there is the position
of a lama. That position is obtained on a basis of a practitioner having done
meditational retreat over long periods of time. There is a tradition of an individual
doing 3 years retreat after which they are given the title lama. However everyone
with the title of a lama is of course not the same. The quality of the practice
vary from individual to individual. However this is in general how someone obtain
the title of a lama.
Question: Do Tulkus have to go through the same stages
of studies before they can actually be recognised ?
Khenpo Chodrak Rinpoche:
Most reincarnated individuals are recognised as children. However someone who
is recognised as a particular lama should engage in the studies. But it does not
always happens. That is quite individual.
Question: In Buddhism we emphasise
so much on non-duality and emptiness, why is the hierarchy system in Tibetan Buddhism
still so important ?
Khenpo Chodrak Rinpoche: If one looks at the Buddhist
viewpoint in terms of how the true nature of reality is asserted, then these different
structures where you have a religious hierarchy is not important. There is the
structure set up by the historical Buddha Sakyamuni in terms of what one may call
a hierarchy. There are 2 aspects. The first relates to realisation. That is to
say that the individual has attained the state of an Arhat, thus, he has develop
the realisation of an Arhat. And thus he is regarded as superior when compared
to a practitioner who has not attained this state. Then there is the aspect of
ordination. There are different types of ordination in the Buddhist system. When
one looks at the system in terms of ordination. Someone would be regarded as an
elder on the basis of having taken ordination and upheld the ethics of that ordination
for a longer period of time. So, there the system is based on how long the person
has upheld a certain type of ordination. The longer the more respectful, he will
be treated. But that system set-up by the Buddha Sakyamuni do not have a system
of people where because of their achievements in realisation, or in their achievements
in upholding their ordinations, are being seated on thrones of different heights.
So that system set forth by the historical Buddha Sakyamuni was maintained
in India at the various Buddhist universities such as Nalanda and other Buddhist
institution. That system one also finds in Tibet. However during the 12th century
in Tibet a connection was made between Buddhism and the Chinese Imperial court
through the mediation of the then Tibetan King, Drogon Chogya Pagpa. So during
the 12th century, the Yang Dynasty ruled in China, then the Ming and Qing Dynasty.
Because of Tibetan Buddhism, from the 12th century onwards, being linked-up in
politics in the Chinese Imperial courts there was an influence. That's how the
tradition of Rinpoches, Lamas and reincarnated masters started to sit on high
thrones. That tradition originated from the Chinese Imperial courts on the basis
of political ties. So, in fact the hierarchy one finds in Tibetan Buddhism has
nothing much to do with Buddhism. It is not at all important. In fact, it has
become a source of problems, rather.
Question: Could you explain when and
how did the Tulku system originated ?
Khenpo Chodrak Rinpoche: It originated
in the 12th century in Tibet. This system is particular to the Tibetan Buddhism.
It is not part of any other Buddhist system in other countries. It originated
from the Karmapa. The line of Karmapas, is the line with which this system originated.
The second line of reincarnated masters in Tibet is the line of the Sharmapas.
So, it originates with the Kagyu school of Tibetan Buddhism.
Question: Is
this system still suitable for our modern society ?
Khenpo Chodrak Rinpoche:
It depends on the Tulkus as an individual. All Tulkus are not the same. If a Tulku
is authentic, that is to say, acts and works in accordance to the Buddhist principles,
then that system is adaptable and suitable in today's world. However, it has become
a problematic issue because many Tulkus act on the basis of political motivation
and again other Tulkus act on the basis of amassing wealth, gaining personal benefits
and so on. So because of the action of these individuals, the system has been
tarnished. It has become problematic. Someone I knew, a Tulku who went to Taiwan,
having spent some time there I met him in one of his visits in India. This Tulku
advised me that when I go to Taiwan I should see to it that I am addressed as
Tulku Rinpoche, because as such I would be able to make a lot of money.
Question:
Could Khenpos tell us how is the procedure of finding and recognising Karmapas
from the past up to now ?
Khenpo Chodrak Rinpoche: It depends. 7 of the previous
Karmapas left written instructions behind. 5 of them left oral instructions with
a disciple of their choice. 4 of them left neither written nor oral instructions.
The reincarnation in those cases themselves made clear who they were. So there
wasn't a procedure of finding them on the basis of any written or oral instructions
left behind. 3 of the previous Karmapas were identified by 3 of the previous Sharmapas.
1 was identified by one of the heads of the Drugpa Kagyu school of Tibetan Buddhism.
One was identified by a Nyingma master. The head of the Drugpa Kagyu and the Nyingma
master were assisted, in their quest, by various Kagyu lamas, such as one of the
Situpas, one of the Jamgon reincarnation and one of the Khyentse reincarnation.
So the identification in those cases were made on the basis of the combined effort
of these people whereas in the case of the Sharmapas, it was done without the
assistance of other Buddhist masters. For example, the 13th Karmapa was identified
by a Nyingma master Khathok Rinzin Zherwang Lodrop. He approached the then Situpa
and informed him of his thoughts then in combined effort they identified the 13th
Karmapa on the basis of this Nyingma master's findings. Then there is the 14th
Karmapa, who was identified mainly on the basis of the effort of the then head
of the Drugpa Kagyu School of Tibetan Buddhism Kunzig Chokyi Namwar. However he
consulted Situ Pema Nyingche, the 9 Situ reincarnation, so in combined effort
they made public their findings. However it was mainly based on the effort of
the then Drugpa Kagyu head that the 14th Karmapa was identified. Then we have
the 15th Karmapa, who was mainly identified again by the then head of the Drugpa
Kagyu School of Tibetan Buddhism, Kunzig Mingyur Wangyi Dorje. However he did
consult Jamgon Lodro Thaye and Khyentse Wangpo and one of the Pawo Tulkus, so
it was again a combined effort. However in the 3 cases in which the Karmapas being
identified by 3 Sharmapas, the identification processes did not take place on
the basis of a combined effort but were conducted by the Sharmapas alone.
Question:
We know that now there is presently 2 Karmapas, one found in India and another
in Tibet. Can Rinpoche explain under what circumstances the Karmapas are found
?
Khenpo Chodrak Rinpoche: I have spent 22 years with the 16th Karmapa as
from the age of 9. I studied Buddhism and my meditation practice under the personal
guidance of the late Karmapa. I was also appointed the position of a Khenpos by
the previous Karmapa. After the late Karmapa passed away I have since then been
in charge of all the activities associated with the position of a Khenpos in the
monastery Rumtek in India for a period of 12 years, I have been the head Khenpos
of the Nalanda Institute of Rumtek monastery as well as the educational director
of the Karmapa Institute in Delhi. As to the young Tibetan boy appointed as a
throne holder of the throne of the Karmapas in Tibet, the Zurphu monastery, that's
a political appointment in that it was done by the Chinese authorities. The young
child at Zurphu monastery was appointed the reincarnation of the late Karmapa
by the communist Chinese. So it is a political appointment. The Dalai Lama has
given his consent and seal of approval and that is also politically motivated.
The present Kunzig Shamar Rinpoche has done all he can in order to find the authentic
reincarnation which he was able to do and one finds the authentic reincarnation
of the late Karmapa in Delhi. It is not something that I just say without having
a reason for saying such. As I have said, I have spent the major part of my life
with the late Karmapa, so I have a certain capacity to look at a propose reincarnation
and investigate this child to see if he is the possible reincarnation. I have
done so in the case of the reincarnation in Delhi and I am fully convince that
he is the authentic reincarnation of the late Karmapa.
For me, there is no
benefit in siding either Situ Rinpoche or Shamar Rinpoche. I have nothing to gain
from siding either of them. What I have achieved in this life, I have achieved
on the basis of the kindness of the late Karmapa. I am fully capable of leading
my own life and need not be lead by either of the Rinpoches. What is important
to me is to find the authentic reincarnation. My opinions are based purely on
this. On my previous experience gained from having lived such a long period of
time with the late Karmapa and on the basis of me being an independent person
having nothing to gain and not even wanting to gain anything from anyone, have
I arrive on this decision. In terms of what I can achieve in religious social
status in the Kagyu school of Tibetan Buddhism, I have achieved this already.
So I don't have to put my hopes in either Situ Rinpoche or Shamar Rinpoche to
give me some sort of position because I was given that by the late Karmapa. And
in terms of my financial situation, I have what I need, I don't need financial
support from either. In terms of communicating with Buddhist students, the problem
is rather that I am unable to attend all the programmes as requested for me to
conduct. So the problem is rather that there are many requests by Buddhist students
for me to teach which I do not have the opportunities to teach, so I don't need
assistance from anyone.
Question: Could Khenpos elaborate a little about the
meaning of "political decision" as in relation to the Dalai Lama ? I
have read in an article by Situ Rinpoche's supporters that the Dalai Lama saw
the boy Karmapa in a meditative vision.
Khenpo Chodrak Rinpoche: The Dalai
Lama in terms of Tibet's status, would of course like to achieve independence
for Tibet presumably. If that's not possible, He would go along with the status
of Tibet as an autonomous region. However as the leader of that region, He would
like to have full political power over the region. If he were to achieve that,
it would be of great assistance to have a historically well-known person in your
hands which the young boy in Zurphu would be such a person as the Dalai Lama has
given his approval as the head of all the Kagyu School of Buddhism.
Question:
That means he did not see the Tibetan boy in a meditative vision ?
Khenpo
Chodrak Rinpoche: Isn't it the case that when the Dalai Lama said that "I
have given my seal of approval on the basis of my wisdom vision", the reality
of the background of this appointment is that all Kagyu representative concerned
were not in harmony. How is it that his wisdom vision did not perceive that. Also
if it were to be a true wisdom vision, why was the procedure of voting initiated
by Situ Rinpoche and his representatives. Why did then people have to vote about
who is the real Karmapa when the Dalai Lama's wisdom vision had already decided
this. Its quite contradictory.
Question: So, how is this issue affecting the
Buddhist practitioners ?
Khenpo Chodrak Rinpoche: Quite a number have left
Buddhism simply because their Buddhist background is not very well establish in
that they have not really studied or practice Buddhism very well. So because of
this problem they have chosen to leave Buddhism altogether.
If we look at
the Buddhist institution that the late Karmapa established in exile in India,
which was aimed to preserve the Kagyu school of Tibetan Buddhism. During his lifetime
and a few years after, whether one was looking at the monasteries, the educational
institutes or any other Buddhist communities established by the late Karmapa,
members would more or less be involved in Dharma activities 24 hours of the day.
Now all that has been destroyed. There is nothing left. For example, if we look
at Rumtek monastery, it is now a tourist spot for Indian tourists. That's all
that's left of what the late Karmapa accomplished in exile. So, from one aspect,
this is what has happened due to the current issue.
However one can look at
this issue from another perspective which is the perspective that the Kagyu followers
who are genuinely following the Karmapa, have ended up in one group and that may
be quite constructive as to the future of the Karmapa. Because people in this
group are genuinely concern with the authentic Karmapa. At times I'm quite depressed
about what has happen but at times I think it may not be that bad after all because
now it has become very clear who among the reincarnated masters, lamas and Rinpoches
are concerned with the authentic Karmapa. Now one knows who is who, so to speak.
In fact I feel as if I have broken up from the sleeve of ignorance regarding my
perception on the various reincarnated lamas and Rinpoches who have shown their
preferences in this matter. So I just hope I will never again fall into that sleeve
of ignorance.
Question: How have this issue affected Karmapa's monasteries,
for example the monastery in Rumtek and the one in Zurphu ?
Khenpo Chodrak
Rinpoche: As to the Rumtek monastery I have just explained that there is nothing
left of what His Holiness had established there. Its been ruined...destroyed.
As to the Tsurphu monastery, at this point I feel I can't say too much as I really
do not have the connection with the people in Tsurphu. There is no on-going communication.
However, I am of the opinion that slowly it would become clear who is the authentic
Karmapa and things would change on their own accord.
Question: So in relation
with this problem, is it proper for individuals like Khenpos and Rinpoches to
come out of the monasteries and set up their own centres and monasteries and what
would be the long term impact on this kind of a set-up ?
Khenpo Chodrak Rinpoche:
Individual lamas, Rinpoches and Tulkus who in fact lived and were educated in
Rumtek monastery, many of them today established their own monasteries, centres
and so on and have been doing so for many years. That is one of the reasons why
we have this present problem. The late Karmapa's intention was that Buddhism should
spread and develop. One should maintain the Tibetan Buddhism on the basis of a
common effort. Now, some of the individual Tulkus, Rinpoches and lamas seem to
desire otherwise. So they have acted otherwise, that is to say, in an opposite
way. And that is one the reasons why we have problems.
If we look at Thrangu
Rinpoche, for example, in the past, quite a few years ago, he established his
own centre here in Malaysia. At the time, the Karmapa Charitable Trust contacted
Thrangu Rinpoche, informing him that it would be preferable that his centre was
a member of the general Karma Kagyu organisation, which he refused. Furthermore,
later on, he associated himself with the appointment of Urgyen Trinlay in Tibet
as reincarnation of His Holiness. And, he claims that his centre here in Malaysia
is the head centre of the Karma Kagyu school of Tibetan Buddhism. So, in his case
you can see what happens with just one person and how many games have been played
and why it has become a problem. So because of causes of action like that of Thrangu
Rinpoche, and in cases of other Rinpoches, Karma Kagyu today is shattered.
Question:
Will there be a happy ending to this ?
Khenpo Chodrak Rinpoche: It would be
difficult for me to predict the future.
Question: What is the actual role
of the Karmapa Charitable Trust and who was the one who set up the Trust ?
Khenpo
Chodrak Rinpoche: His Holiness the late Karmapa fled to India in 1959, and in
1961 he set-up the Karmapa Charitable Trust. So, the late Karmapa was the sole
trustee of the Trust. Then there was yet another 7 trustee whom he appointed himself.
At the time in 1961, Sikkim was still an independent country. One of the seven
trustees appointed by the late Karmapa was then one of the ministers of the King
of Sikkim, Vhanya Tashi Thrangu Denshapa because this particular family to which
this minister belonged had been associated with the Karmapas since the 7th Karmapa.
Also the family is well-known for being an honest and decent family.
There
was Yarma Sherub Gyaltsen who at the time was the secretary of the department
of the religious affairs in Sikkim. He later became the Chief Secretary of the
State of Sikkim after Sikkim became a part of India. He was appointed as one of
the trustee by the late Karmapa. He was also well-known for being an honest and
decent person.
There was another trustee, Ashok Burma who is Indian. He is
well-known in India as the owner of the Tabor Company a well-known medical company.
He became a student of the late Karmapa during a travel of pilgrimage to India
by the late Karmapa before Tibet was occupied by Communist China.
The other
trustee was a Nepalese gentleman, Mr. Gyal Jothi. He went to Tibet before it was
invaded by communist China. And he was already then a disciple of the late Karmapa.
His Holiness in the case of these four trustees made the following arrangements.
Namely, in the death of one of these trustees, the oldest child of the deceased
person would take the position of the deceased trustee.
Another trustee who
was the then general secretary of the Karmapa Dangchub Yondub, and another trustee
appointed was Trakbar Yondub, the present general secretary Topga Rinpoche. Topga
Rinpoche was the son of the late Karmapa's sister. He was the Vajra master of
the Tsurphu Monastery. He has very high qualifications in terms of the Karmapa
School of Tibetan Buddhism. Another trustee was Jamgyal Namgyel Gompu ,who was
the son the of one the late Karmapa's uncle. And before Tibet fell he was one
of the ministers to the king of Delgyer. And he was well known for his honesty
and decency. These seven individuals were appointed as trustees by the late Karmapa.
So the late Karmapa made the following arrangements, in the case of the death
of himself, the Karmapa Charitable Trust would take charge of whatever is associated
with the Karmapas until the reincarnation came of age. That is to say 21 years
old. So the Trust is suppose to, according to the instructions of the late Karmapa,
be in charge of whatever the late Karmapa created until the 17th Karmapa become
21 years old.
As for the general secretary Dangchub Yondub, Jamgya Namgyal
Gompu and Topga Rinpoche, in the case of their death, they will be succeeded by
a new trustee chosen among the disciple of the Karmapa. After the death of one
of the above of either Dangchub Yondub or Namgyal Gompu, his place as trustee
was taken over by the late Jamgon Rinpoche. Situ Rinpoche became the trustee for
the other. Mr. Ashok Burma, the Indian gentleman resigned at one point, and Shamar
Rinpoche took up his position as trustee. All this happened after the passing
away of the late Karmapa. So we can actually make a consideration. During the
life of the late Karmapa, none of the four regents were appointed Trustee. They
only became Trustees after his death.
Question: What was the reason behind
him not appointing the four regents for this purpose ?
Khenpo Chodrak Rinpoche:
It seems that the Karmapa was aware of the problem that would surface now.
Question:
Would you say that this was a precautionary step that he had taken ahead of time
?
Khenpo Chodrak Rinpoche: It is possible.
Question: Is the Karmapa Charitable
Trust having the full co-operation of the Kagyu Rinpoches and lamas.
Khenpo
Chodrak Rinpoche: Most of them not. The problem it seems, for those people, is
that the Trustees are too honest. It doesn't suit their purposes.
In November
1992, there was a meeting in Rumtek monastery called by Situ Rinpoche aimed at
dissolution the Karmapa Charitable Trust. To put it out. It was uncomfortable
for him. However because of the laws of India, he was not able to do so. It wasn't
legally acceptable.
Question: Is it true that there can be only one Karmapa
?
Khenpo Chodrak Rinpoche: Well, at one point in time hundreds of millions
of manifestations may manifests. However, historically, in terms of holding the
name Karmapa, there is only one. There are at this particular point, two who hold
the title Karmapa. As to the young Tibetan boy in Tsurphu, who has been appointed
to this position, his appointment was affected by Communist China. There is nothing
anyone can do to change that. China is a powerful country. Also, why would one
want to do anything about it. Kunzig Shamar Rinpoche himself had said he has nothing
against this young boy in Tsurphu holding this position. It is perfectly all right.
However, one can also not do away with the authentic Karmapa. The authentic Karmapa
is a great Bodhisattva. So it is improper to change that. So at this point in
time there are 2 with that title. It maybe beneficial in the long run.
Question:
Can Khenpos tell us about the search and the efforts of Kunzig Shamar Rinpoche
for the authentic Karmapa in India.
Khenpo Chodrak Rinpoche: I cannot go into
details at this point of time because some of the details cannot go public as
yet. However, at the age of one year and 8 months, the Karmapa in Delhi did at
a number of occasions said "I am the Karmapa". There are people who
witnessed this who can substantiate that claim. At the age of 3, he naturally
without ever having been taught the text of the Madyamaka Avattara, recited the
whole text. And that was also witnessed by a number of people who can substantiate
that. This particular treatise is one of the great treatises of Buddhism. It is
about the Madyamaka school of thoughts. Kunzig Shamar Rinpoche resorted to a number
of traditional methods in order to find the authentic reincarnation. Amongst others,
he supplicated his Yidam and stayed in meditation and in this way obtained advice
as to the whereabouts of the authentic reincarnation. Furthermore there is a song
of realisation written by the late Karmapa at the age of 22, which contains instructions
pointing to the whereabouts of the authentic reincarnation and these instructions
in the Song of Realisation accords with the background of the reincarnation in
New Delhi. There is a treasure revealer in the Nyingma school of Tibetan who lived
in this century, Silnang Lingpa, who also wrote down indications as to the whereabouts
of the 17th Karmapa and his indications is also in accord with the background
of the reincarnation in New Delhi. Also, Thaye Dorje's father, Mipam Rinpoche,
is the reincarnation of the late Mipam Rinpoche, one of the greatest Nyingma masters
of the century and previous century. The previous Mipam Rinpoche left a letter
of instruction behind where he gives details of his next reincarnation. That is
to say, the father of His Holiness is in possession of this letter and the instructions
in this letter also accords with the background of the reincarnation in Delhi.
So in general, those were the circumstances. I would not at this point want to
go into further details. I have thoroughly investigated the circumstances before
taking my decision. It becomes clear from the records during the Karma Kagyu's
conference that Kunzig Shamar Rinpoche didn't make up his mind in one day. He
applied himself to a process of investigation for many years. From 1986 to 1993,
Kunzig Shamar Rinpoche made investigations in which he only made up his mind in
1993 having started his investigation in 1986.
Question: Since the authentic
Karmapa is found, what would happen to the supporters of the other "Karmapa"
in Tibet ?
Khenpo Chodrak Rinpoche: I can't predict the future. However, a
lot of changes have already taken place. When the 17th Karmapa Thaye Dorje arrived
in New Delhi, there were approximate 10 Tulkus who agreed with this. This year
as the Kagyu Monlam was held in Bodhgaya, there were approximately 50 Tulkus.
It seems quite a few have changed their minds so far.
Question: What advice
would Khenpos Rinpoche give to Buddhist practitioner in the light of this problem
?
Khenpo Chodrak Rinpoche: The Kagyu School of Tibetan Buddhism is one of
the division of Buddhism. As a Buddhist, one always should follow the truth. So
wherever the truth is, there one goes. Perhaps some of you may feel uncomfortable
because it maybe that one of your lamas are supporters of Urgyen Trinlay. If one
has taken teachings from a lama or Rinpoche and one's opinion differs in this
particular case, there is no need for speaking bad of that lama or Rinpoche. One
should avoid such. However there is also no need to follow someone not seeking
the truth. So it doesn't need to be a problem. I myself was a student of Thrangu
Rinpoche for many years. Thrangu Rinpoche taught me a lot of Buddhist philosophies.
I see no need to speak ill of Thrangu Rinpoche at all. However I do not also fear
speaking the truth, because when Thrangu Rinpoche taught me Buddhist philosophy
he taught me true Buddhist philosophy. So he taught me the truth. As to this Karmapa
issue, we hold differing opinions. I don't fear stating my opinion as I am convinced
that this is the truth. Also, my devotion for Thrangu Rinpoche as teacher of the
Buddhist scriptures has not diminished because Thrangu Rinpoche is associating
himself with Urgyen Trinlay.
Question: What are the differences between the
3 vehicles of Theravada, Mahayana and Vajrayana ?
Khenpo Chodrak Rinpoche:
These 3 approaches in Buddhism were taught by Buddha Sakyamuni in relation to
the fact that the disciple are of different disposition. It is not possible to
explain the differences in just a few words. However one of the differences pertains
to the fact that some of the approaches in Buddhism involves a greater number
of methods than other approaches.
Question: What is the significance of the
Karma Kagyu lineage within the Vajrayana tradition ?
Khenpo Chodrak Rinpoche:
The Karma Kagyu School of Tibetan originated from the 1st Karmapa Dusum Kyenpa
who practised and mastered the instructions originating in Tibet with Marpa the
translator. Dragpo Rinpoche was the first Karmapa's root guru. And from Dragpo
Rinpoche, Dusum Kyenpa obtained instructions regarding 2 particular phases of
practising the Buddhist tantra. One relating to the phase on visualisation practice.
Here the particular instruction are mentioned in the context of the union of appearance
and emptiness, which one may also refer to as the union of awareness and emptiness.
Then there is another set of instructions relating to the phase of tantric practice
where the individual rests in the state without a reference point. Here, the particular
instructions pertain to realising the inseparability of mind and prana. This is
an extensive subject and there is nothing one can say in just a few words to be
of benefit.
Question: Why is the Kagyu Lineage considered unbroken and why
is it called a whispering lineage?
Khenpo Chodrak Rinpoche: The word whispering
may not be a correct phrase to use here. Certain teachings were given from masters
to particular disciples who had the capacity to master the teachings. They were
not given on a large scale. It was not as if the teachings were whispered to some
students. The lineage originates from the Indian master Tilopa referred to as
a person of very profound esoteric knowledge and capacity. He studied with a number
of great Indian Siddhas at that time. There is mention of that he studied with
Indian Siddhas who held the teachings of what became known as the four special
transmissions. Now, Tilopa did not just studied with these Buddhist masters. He
also realised and mastered the meaning of the teachings he had received. At one
point, as a result of his high realisation he encountered Buddha Vajradhara and
obtained teachings from this Buddha. The teachings of the Karma Kagyu lineage
has then onwards been passed on from master to disciple in an unbroken line up
to today. This is the reason why there were never any period of interruption in
the lineage and it is considered unbroken.
Question: How do you explain some
of the reincarnates that are considered to be an emanation of certain Bodhisattvas
and Buddhas ? How one knows that ?
Khenpo Chodrak Rinpoche: I find it difficult
to comment on individual cases. However in the autobiography of Jamgon Lodro Thaye,
he himself says that he is recognise as the great Tibetan translator, Vairocana,
by many lamas. However he himself said that he is not the reincarnation of Vairocana
even though many recognise him as such. He said the fact that some made this recognition
could possibly come from the fact that he possesses the Buddha nature and that
he in the past have had a very close connection with this particular Tibetan Translator.
So, in that sense, there could have been this sort of recognition so to speak.
However it is also recorded in his autobiography he himself knew fully well that
he was not.
It could be, he said in his autobiography, by affording him this
recognition, the consequence in terms of him as a practitioner would be that he
would be very careful in his practice of Buddhism and that would maybe bring about
in the future that he will become as great as the translator Vairocana. So maybe,
it was for that type of reasons some lamas recognised him as the reincarnation
of Vairocana.
Its recorded in the scriptures that Milarepa, Tibet's great
yogi, at one point, spoke of his life said to Rechungpa and some other of his
students. Having heard about Milarepa's life, his students said that "you
must be either the reincarnation of a Buddha or a Bodhisattva". Milarepa
answered, "What you have just said amounts to disparaging the Dharma. I'm
not at all a reincarnation of a Buddha or a Bodhisattva. I'm quite an ordinary
individual who have practised the path. And as a result of my practice, I have
obtained Buddha the Enlightened state".
Question: How can we know if
someone is enlightened ?
Khenpo Chodrak Rinpoche: An ordinary samsaric person
entertains obscuring states of mind that produce sufferings whereas an enlightened
individual has done away with the obscuring states of mind that produces sufferings.
If someone looks at a Bodhisattva, one knows that a Bodhisattva is on his way
to Buddha the Enlightened state. So one should not equate a Buddha to a Bodhisattva.
Bodhisattvas do have certain obscuring states of mind, however not at all to the
extent as ordinary samsaric beings.
Question: What is the origination of the
4 foundation and the importance of it ?
Khenpo Chodrak Rinpoche: The 4 foundations
are important because they prepare the practitioner for the practice of Mahamudra.
So it is a preparatory state. However, the practice is important but not the number
of times that one does those practices. It is not impossible to attain Buddha
the Enlightened state without the practice of the 4 foundation.
In order to
attain Buddha the Enlightened state, the individuals must attain realisation of
emptiness. In order to attain the first Bhumi, the individual must also attain
the realisation of emptiness. For a person to be able to attain the realisation
of emptiness, there are 3 principal causes, without which it is not possible to
realise emptiness.
The first is that the practitioner has been able to turn
his back on the samsaric way of life and that he has unshakeable trust and confidence
in the triple gem. Also, the individual must have brought about a change of state
in his mind in order to be able to realise emptiness. That is to say he would
have to be a person who on the basis of his practice has done away with a great
deal of karmic consequences as well as obscuring states of mind. The third cause
is that the practitioner has created good or positive potential to a very great
extent because without having brought about positive potentials, there is no possibility
of being able to perceive emptiness. It is for the sake of developing these three,
the four foundations were created. However, it is not the case that one cannot
attain the state of Mahamudra without having practised the four foundations. If
one develops these three on the basis of other methods, the result would be the
same. At the time of, for example, Marpa the translator, the practice of the 4
foundations doesn't seem to have assisted. In spite of that, Marpa attained realisations.
So, he must have done it on the basis of other practices.
Question: The practitioners
are normally asked to do the 4 foundations for a certain amount of times. So one
can hear practitioners claiming the number of times they have done a certain foundation.
Some says, for example, one prostration in Bodhgaya is equivalent to 10,000 times
in other places. What is the view of Khenpos Rinpoche on this kind of perception
?
Khenpo Chodrak Rinpoche: The number of times one does the practice is not
important. It is the quality of the practice. If one does millions of prostrations
while distracted that won't produce an effect even though one did many. Whereas
if a person does this practices on the basis of genuine trust and confidence,
even though he might not do the practices many times, but it will bring about
an effect.
The Prajna Paramitas made mention of that, a Bodhisattva on the
2nd Bhumi and onwards has the capacity to imbue an area with his spiritual influence.
Thus, doing practice in places where great beings have spent time, it means that
the place has an effect on one's practice because the place, so to speak, is influenced
by the spirituality of that Bodhisattva or that Buddha.
Question: Should there
be a certain mode of behaviour when one is attending a puja or Dharma session
?
Khenpo Chodrak Rinpoche: When attending various events one should regard
oneself as a person afflicted by illness. The illness of obscuring states of mind
and the Dharma as the medical treatment and the teacher as the physician. Also
one should resolve to attend the ceremony and listening to the teachings for the
sake of becoming able to benefit beings in numbers as vast as the sky. For the
sake of becoming able to lead them to Buddha the Enlightened State. Also, one
should be respectful and act in a respectful way while attending these ceremonies.
Question: When a person prostrates in the beginning of a puja or a Dharma
session, what should his state of mind be ?
Khenpo Chodrak Rinpoche: You should
contemplate bodhicitta.
Question: Before a master starts a puja or Dharma
session, the practitioners will normally prostrate. Are we prostrating to the
master, the Buddhas and Bodhisattvas or the Dharma that he teaches ? What should
be our frame of mind ?
Khenpo Chodrak Rinpoche: One should prostrate to the
Dharma. Of course one should be respectful to the teacher. However, the main aspect
is the teaching. Today it is quite difficult to tell if the teacher is authentic
or not. So why prostrate to the teacher. It is better to prostrate to the teaching.
Question: So if we are not sure if the teacher is authentic, we are also not
sure if his teachings are authentic. Can we just not prostrate until we are sure
?
Khenpo Chodrak Rinpoche: Yes. It is okay if we do not prostrate. No point
in forcing oneself. Buddha Sakyamuni said that the teachings he made, he made
available for the purpose of giving an opportunity for the beings to tame their
minds. That is the purpose of his teachings. So if a teacher's teachings has an
effect that one's state of mind improves, it probably means that the teachings
are authentic.
If the teacher appears to be interested in amassing wealth,
money and so on, if he appears to be a person of that calibre, it means he is
not authentic. There are many variations here. The teachings may be authentic
even though the teacher is not. You may have a situation where both teacher and
teachings are authentic. You may have a situation where the teacher and teachings
are both not authentic.
Question: At the end of a Dharma session, should we
prostrate ?
Khenpo Chodrak Rinpoche: Some do and some don't. At the end of
a course of teachings, it's a tradition to do that. Some do it after every teaching
and some don't. There are no fixed rules.
Question: There is a saying that
Milarepa when he left Marpa, he prostrated, after which he did not have the chance
to meet Marpa again.
Khenpo Chodrak Rinpoche: He probably did not, not meet
him again just because he prostrated to Marpa in their last meeting. That wasn't
the cause for them not meeting again. So, that might have been some special kind
of prostration ! Of course, in terms of Tibetan culture, we have various ways
on the basis of which people claim to divine the future. Some people, for the
sake of setting up future connections, would do certain things like, for example,
if the teacher teaches certain things like the Jewel Ornament of Liberation during
the last session, he would again give an explanation that illucidates the name
of the scripture that he is teaching even though he has already done that at the
beginning of the course because that is said to set-up the conditions for teaching
the same scripture at some point in the future.
Question: In the Vajrayana
practice, we speak of this Guru-disciple relationship. Can Rinpoche elaborates
on this relationship.
Khenpo Chodrak Rinpoche: For there to be a relationship,
the lama must be authentic to begin with. Both the teacher and the student, for
them to have a proper relationship should have appreciation of one another. The
student should regard the teacher as a parent and the teacher should regard the
student as his child.
The teacher should be concerned with making efforts
for the sake of making it possible for the student to free himself of samsara.
And the student should regard the teacher as someone who acts for the sake of
freeing him from samsara.
It's important to remember, be mindful of and practice
the instructions that give you the possibilities to attain freedom from samsara.
Nowadays, it's very often the case that a teacher establishes connections with
people he calls his students for the sake of obtaining influence, wealth and so
on and there are many Buddhist students who refer to themselves as the disciples
of a certain lama but who in fact uses the lama for their personal purposes.
Question:
Is a Root Guru necessarily an ordained person ? Can a lay person become one's
Root Guru ?
Khenpo Chodrak Rinpoche: Why not. Marpa and Milarepa are not ordained.
Question: Often we hear people talking about opening up our hearts to our
gurus. So, what does it actually mean?
Khenpo Chodrak Rinpoche: Well it means
that as you practice under the guidance of someone, you should not conceal anything
but you should tell your teacher of your experiences and so on, that you have
a meditation. This is not a phrase one uses at all times. It's a phrase used in
the context of seeing Mahamudra. As one practices, one will have various experiences
and it's important to discuss those experiences with one's teacher. In order to
find out whether a certain experience is a hindrance or something that will would
contribute towards developing further. So that's why it's important not to conceal
anything. And that's what this phrase implies.
Question: What is the quality
of a Root Guru that the disciple should look for and what is the quality of a
disciple the Guru should look for?
Khenpo Chodrak Rinpoche: It's difficult
to make a general statement because it depends on what type of guru you're talking
about. Whether it's a Guru in the Theravada tradition, the Mahayana or the Tantra
tradition. Thus also if one looks at the characteristics of a student, then it
depends on what practice the student is doing. There is nothing general. There
are different types of spiritual friends. There are teachers and spiritual friends
who are quite ordinary, then there are teachers and spiritual friends which are
Bodhisattvas on any of the Bhumi. In brief, the Guru must have a profound knowledge
and understanding of the teachings he expounds.
The Guru's behaviour must
accord with the teachings he gives. His conduct should be in accordance with the
advice he gives to students. Also he must teach because he wants to free the students
from samsara. There should be no other motives to his teachings. In The Jewel
Ornament of Liberation, we find a chapter devoted to explaining the qualities
of a spiritual friend. In that text one can find a more extensive explanation.
And the student must have trust and confidence and who is capable of making efforts
in his practice.
Question: What are Samaya vows?
Khenpo Chodrak Rinpoche:
Samaya, to begin with, is a particular feature of the Buddhist Tantras. It is
not of all Buddhist school of thoughts. If a practitioner is capable of upholding
his samaya being the various commitments he has made in relation to a particular
tantra that he practices, the effect would be that he accomplishes and masters
those teachings and he attains realisations. On the other hand if he is not able
to maintain the commitments, he has committed himself to maintain, he will not
obtain any result. When one looks at the Buddhist Tantras, in relation to each
tantra there is a great number of different commitments. For there to be samaya,
in terms of a guru and disciple, the guru must be an authentic guru of the Tantrayana
and the disciple must be a disciple capable of practising whatever Tantras at
hand. Otherwise samaya doesn't happen. Receiving empowerment is said to be the
gateway to the Buddhist Tantrayana and most empowerments are made up of 4 stages.
There are 4 empowerments that make up urn empowerment. Now each empowerment is
associated with a particular prospective of the true nature of reality. That empowerment
is meant to have the effect that the student when in the process of receiving
empowerment, has a glimpse of that particular aspect of the true nature of reality.
If that doesn't happen during empowerment, samaya doesn't happen. Each of the
4 empowerments that make up urn empowerments has samaya or a set of commitments.
Its a code of ethics associated with viewpoint, conduct and meditation. So, its
quite a few commitments associated with each empowerment.
The student has
to be introduce to each and everyone of these commitments, otherwise how can there
be samaya. How can someone uphold a set of commitments that he doesn't know. Furthermore,
as have been mentioned earlier, for someone to qualify as a Root Guru, the case
must be that as a consequence of the Guru introducing the student to the true
nature of reality, the student has a short insight or glimpse of Mahamudra. If
that happens, then the lama becomes a Root Guru. Otherwise not. Also for anyone
to be associated with samaya, relating to a particular aspect of a tantric practice,
there are certain conditions and circumstances that must be fulfilled, otherwise
it doesn't happen.
There is often frequent mentioning of transgressing samayas.
One should be aware of that here as well, it's not as simple as it is often made
up to be. Cause again, there are certain circumstances that must come together
for that to happen. It doesn't happen easily.
Receiving teachings and taking
refuge and so on makes the person who gives the teaching or the refuge a teacher,
a lama, a spiritual friend and by no means a Root Guru. And by no means a guru
of the Buddhist Tantras. If one asks the question of whether one should accomplish
whatever one is told to do by this person, the answer is, well, if what you are
asked to do is in accordance with the Buddhist principles, yes, otherwise, no.
Today we have quite a few lamas who very often tell people that they have
received some samayas of some sort. If they don't follow whatever he says, they
will end up in Vajra hell and what nots, this is not true. As was explained, samaya
is not easily obtained and furthermore if one doesn't know what the commitments
are, how can one break them. Its also not the case that its just the student having
samayas. The Gurus also have samayas to uphold. Its not a one-way street. Through
their combined efforts samaya may be upheld.
Question: When we receive empowerments,
we may be asked to follow in recitation of certain prayers. And at the end of
the empowerments, there are some commitments. When some lamas give initiations,
we are just asked to chant and we will follow like parrots. Does this pertain
to samaya ?
Khenpo Chodrak Rinpoche: Its not authentic. No. It could be that
some lama gives this advice in the hope that it will have a positive effect on
this person to do this recitation. It is a virtuous action and this would help
the person to develop on the basis that this person has received some spiritual
influence to practice. But it is not samaya.
Question: How many Root Gurus
can one have ?
Khenpo Chodrak Rinpoche: How could there be more than one because
you do not need more than one to recognise the true nature of mind. Once you've
recognise, you'd know it. So, there couldn't be more than one. However one can
have many gurus in general. The great Khyentse Wangpo has 150 gurus.
However,
for a beginner, it is not very constructive to take teachings from a lot of different
teachers. Its a matter of not ending up with too many teachings and too much confusion.
This was said by the Indian Buddhist master, Atisha. On a more advanced level,
its all right to have a lot of teachers because one has stabilised oneself in
the practice of the Dharma. He is no longer subjected to confusion in the same
way as a beginner.
Question: Does it mean that even if a Guru is not specifically
giving instructions and the student perceives his own true nature of mind that
this guru is considered his Root Guru ? Khenpo Chodrak Rinpoche: No. It would
happen on the basis of the guru giving the instructions and the instructions having
the effect on the student having a glimpse of the true nature of mind. It won't
happen in the absence of instructions.
Question: Is this nature of mind that
Rinpoche mentioned a state of Mahamudra ?
Khenpo Chodrak Rinpoche: No. Its
different. That's why its called a "glimpse" of the true nature of mind
because its not a realisation. It means that for a few moment, you catch a glimpse
of mind's true nature but that vanishes. That's why you have to continue your
practice. It meant that while receiving such instruction you may have become mature
enough to for a few moments see the true nature of reality. However, that's not
final realisation. Its just the beginning stage. So the point is, once you have
a perception of mind's true nature, then you know what it is. Then you can cultivate
it. And to cultivate that perception so that it becomes a continuous perception,
what people call meditation. But the word actually means to cultivate. So you
familiarise yourself more and more with the nature of reality.
Question: Is
the true nature an awareness without conceptualisation ?
Khenpo Chodrak Rinpoche:
It's not just a non-conceptual state. Its a state of mind where you recognise
what mind in fact is ultimately. So, its a state of recognition. Its not just
a state where you have no thoughts.
A lot of people seem to think that to
rest in a state free from thoughts is to practise Mahamudra. In fact, this is
not the case. Mahamudra is not just being free from thoughts. That's a simplification
of Mahamudra.
Question: If one is practising Mahamudra in the Kagyu lineage,
can we say that ultimately our Root Guru would definitely be Karmapa being the
head of the Karma Kagyu lineage?
Khenpo Chodrak Rinpoche: There has been a
great Tibetan master, Karma Charme who went off to the land of Sukavati. He didn't
even leave his body behind. He seems to have said, to begin with, the Karmapa
would not become each and every Karma Kagyu practitioner's Root Guru on the basis
of him being the main figure of the lineage. However, the Karmapa, were throughout
Tibet's Buddhist history, referred to as Buddha Karmapa. So, he had been regarded
as fully enlightened. Now, even if you receive instructions as to the true nature
of mind from anyone else. It is according to Karma Charme, advisable to regard
this teacher to be inseparable from the Karmapa himself. If one looks at the teacher
in this way, it means one has the possibility of receiving the spiritual influence
of the Karmapa. In these times, regarded as very degenerated, its good to cultivate
this kind of perception, says Karma Charme, because otherwise one will probably
find faults with the Guru. But if you look at him as inseparable from the Karmapa,
this will prevent one from finding faults with the teacher as well as it being
possible to receive the Karmapa's spiritual influence.
Question: Can the Root
Guru and Disciple disown each other ?
Khenpo Chodrak Rinpoche: You can't really
eliminate a connection you have already established. Because, even if you don't
meet the person in this life, you may meet him in another life. You can't really
terminate a connection you have established with somebody. It is not within your
power to do so.
Question: So does it depend on the karma of both parties to
determine the future development of the relationship ?
Khenpo Chodrak Rinpoche:
No. Because once you have a connection with somebody, you will meet that somebody
at one point or another. When the karmic circumstance for meeting this person
again are present or have gathered, then you will meet this person again, whether
in this life or in another life.
Question: Once having perceive a person as
our Root Guru, later we find faults and we would like not to be associated with
this person and not perceive him as our Root Guru anymore. Maybe take his picture
down from the shrine or something of that sort. Can we do that ?
Khenpo Chodrak
Rinpoche: To begin with, you have to make sure whether he is your Root Guru as
described. Of course you can avoid him. You don't have to go to places where he
is. But to terminate the relationship, from the perspective of karma, that would
be rather difficult.
The Indian Buddhist master Santideva said, its good to
approach receiving instructions in the same way that honeybees collect pollen
from flowers which they manufacture into honey. A bee flies from flower to flower
to collect the pollens, then it brings back to the beehive and makes honey out
of it. In doing so, it is not at all attaching itself to the flowers. He just
collects what good the flowers have, what it can use and flies off. It's good
to have a relationship like that. You receive the instructions and then you don't
need to hang about your lama. You will find faults with him.
Question: Can
Rinpoche explain a little on Guru devotion.
Khenpo Chodrak Rinpoche: It means
that one finds out about the good qualities of the Guru and on the basis of one's
knowledge of the Guru's exceptional qualities, develops trust and confidence in
him.
Question: If the transmission or empowerment have not been received for
a certain practice, can one go ahead to practise them ?
Khenpo Chodrak Rinpoche:
No. One should not do practices in the absence of receiving instructions, empowerments
and so on. It's not a good idea. Especially not on the Buddhist Tantras. The practice
won't be authentic of course.
Question: The general Chinese Mahayanists do
chant some mantras without instructions and transmissions. How do we view this
?
Khenpo Chodrak Rinpoche: That's okay because Chinese Buddhism has a different
approach. Simply because its not the Buddhist Tantra. It is not Tantric. So, one
doesn't need the lineage thing. Empowerments, transmissions and so on is part
of the Buddhist Tantras. So that's why it is important in Vajrayana. As Chinese
Buddhism is not tantric. It is not required.
However in general, it is always
preferable to receive teachings on the basis of there being the background of
a lineage of transmissions because if one tries to become a physician by just
reading theories from medical books and no particle practices, it would not be
advisable that one practices medicine. This would not make one a physician.
Question:
What does a Yab Yum practice represent and what is the correct view on these practices
?
Khenpo Chodrak Rinpoche: In general we have 3 aspects of the Buddhist tantric
paths. There is the foundation, the path and the fruition. When one speaks of
the foundation, one is speaking of the fact that the true nature of reality exists
from the very beginning with all enlightened qualities. In relation to the foundation,
there is mention of what is called the union of appearance and emptiness. Then,
we have the aspect of path , mentioning the union of a state of well-being and
emptiness. Then we have fruition, being, attaining the kayas. The Dharmakaya and
the 2 form kayas. So the Yab Yum figures symbolises these. They are symbols of
these.
Question: We come across many scandals from reading the medias, some
considered highly realised masters having consorts claiming to be their tantric
practices. What is the view of Rinpoche on this ?
Khenpo Chodrak Rinpoche:
Well, there is this aspect of the path where the practitioner contemplates on
the union of both state of well-being and emptiness. There are different states
of well-being that one may experience. One of them being the sensation produced
during copulation. There is a practice in the Buddhist Tantras where the practitioner
uses this sensation in order to perceive emptiness. So it has nothing to do with
the ordinary kind of sexual activities. For a person to be able to do this sort
of practice, the person must have developed in his practice to a point where he
is in full control of the subtle energies that flows throughout the subtle channels
in the body. It is quite an advance stage and it would probably be quite rare
to come across a person who has this capacity. I cannot judge if so and so has
accomplished this. However, its very likely that some of the people who claim
to do this practices are in fact attached to the pleasures of the senses. That's
not at all permissible on the context of it being a tantric practice. Its counter
productive and may not be engaged in.
Question: Is having a physical consort
an outer part of the practice and different from the inner and the secret practices?
Khenpo Chodrak Rinpoche: If what is at hand is someone capable of doing this
particular tantric practice, its an inner practice. Also, the Tibetan word for
consort is not consort but in fact secret consort. The practitioner is supposed
to keep this a secret. So, people who present a girlfriend or a wife as a secret
consort, who knows if that is truly the case.
Question: For a practitioner
to be able to engage in yab yum, he must be highly realised. But if one is highly
realised why does he still need to have these practices ?
Khenpo Chodrak Rinpoche:
No. Its not that high a level. One develops the capacity to control the flow of
prana in the body during the paths of unification. The 2nd of the 5 paths. So,
its not an enlightened state. Compared to the ordinary person, of course this
would be a very high level. Also, one can practise the Buddhist Tantras and attain
realisation without ever relying on a secret consort. Its not absolutely necessary.
There is for example the practice of Tummo, where this is not required. There
are other Buddhist Tantric practices too. So it is not absolutely necessary. Some
do and some don't.
Question: What is the definition of a Dakini ?
Khenpo
Chodrak Rinpoche: The definition of a Dakini is a witch.
Question: And Dakas
?
Khenpo Chodrak Rinpoche: Its a male witch.
Question: Are there different
types of Dakinis ?
Khenpo Chodrak Rinpoche: Yes. There are good and bad ones.
There are good witches and bad witches. The word itself means "witch".
That's what it means.
Question: Why is visualisation so important in Vajrayana
?
Khenpo Chodrak Rinpoche: In order to tame the mind, one needs to practice
shamata and vipasyana. Visualisation is a form of shamata practice to which you
obtain the capacity to rest in a calm state.
Question: If during the completion
stage of visualisation of a Yidam , one does not dissolve the visual and contemplate
emptiness, is there any effects on the practitioner ?
Khenpo Chodrak Rinpoche:
It means your tendency to see things as real is too strong.
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A
Gift of Dharma to Kublai Khan
(As
spoken by the Sakya-pa Chogyal Phakpa)
To the incomparable Enlightened
One, who is endowed with the splendour
of fame in name and the splendour of
wondrous virtues in actual fact, I
offer homage.
Although you, mighty
emperor, know already the discourses on worldly
and spiritual science, still,
as with the songs and music of musicians
to which you listen again and again
even when you have heard them all
before, why shouldn't a poet repeat wise
words?
All of the countless teachings of Dharma taught by the Sage for the
sake of countless disciples indeed are meant to be practised. But how
may
this be done?
Just as a man bound by fear and shame would not disobey his
king's
command but dwell in right conduct without harming others and, as a
result, would ever grow in good fortune and even earn the praises of
his
king, so, too, with a person who accepts, in accordance
with his ability to
accomplish them, thel rules of discipline
enjoined by the Sage to help beginners
on the Hinayana and Mahayana
paths: if, after properly receiving vows from
an abbot, that person
would then guard them because he is bound both by fear
of seen and
unseen sufferings in worldly existence and by shame whenever he
reflects, 'The multitudes of Noble Ones who know the thoughts of other
beings
will be shamed if I break my vows, . . .'
He, as a result, would become a
foundation not only of seen and unseen
joys in worldly existence, but of the
virtues of perfect liberation; he
would also become a worthy object of veneration
for men and gods and
even receive the praises of Buddhas.
These three
realms of existence, after all, are just suffering, while
Nirvana, too, is
just peace. Looking with pity, therefore, on those who
wish either for worldly
existence or Nirvana, it is the Buddha alone
who, Himself free from sorrow,
removes sorrow, and who, having Himself
attained great Joy, bestows joy. And
He has appeared from amongst
beings like ourselves.
The methods He used
we can also use. Without timidity and laziness,
therefore, you should unwaveringly
aspire to win highest enlightenment
and feel free to think, 'I must surely
attain Buddhahood . '
Guard as your own life the vows you have made which,
if violated, will
cause you to be burnt in hells and which, if preserved,
will enable you
to experience truly wonderful results in proceeding from Joy
to Joy
even now.
Since the three sets of vows--of the Hinayana, Mahayana
and Vajrayana
paths--are the foundation whereon all virtues may arise, remain
and
grow within oneself and others, try from the very first to be firm in
their observance.
Become certain that the Teaching, which is virtuous
in its beginning,
middle and end, and whose words are quite flawless and not
contra-
dictory to the two logical proofs of valid knowledge, is the unique
spiritual way among ways.
Know, too, that the Enlightened One who taught
it is endowed with
unhindered wisdom and great compassion -- since He revealed
(the truth)
without close-fistedness --and also with tremendous power.
Because
they are His followers and a gathering of beings with virtues
similar to His,
because also your own sphere of spiritual activity is
identical to theirs,
know the noble Assembly of Bodhisattvas to be the
best field for increasing
your merit.
Realising that it is your preceptor who points out and introduces
you
to these Three Jewels, that he is endowed with the same virtues they
have,
and that he sustains you with kindliness, always attend and
meditate upon
him with unflagging faith.
Since they are like yourself in having the nature
of being endowed with
the causes of pain and with a constant state of unsatisfactoriness,
and
like yourself, moreover, in wishing themselves to be free from
unhappiness
and its causes, you should unceasingly meditate great
compassion for all living
beings.
Recalling the benefits of virtue which you will need in order to attain
highest enlightenment and to achieve others' good as well as your own
purposes,
strive wholeheartedly with genuine devotion to acquire it.
In brief, since
a mind endowed with faith, compassion and devotion is
the precursor of all
spiritual accomplishments, perform every least
virtue with these three present.
Envision the Body of the Enlightened One either in front of you or as
your
own body, and visualise that your dwelling place is a Buddhafield
wherein
all beings are Conquerors surrounded by Bodhisattvas and
Disciples. Then worship
yourself and others with oceans of offerings
consisting of the enjoyment of
the five sense-objects.
Realise that your own virtuous preceptor and all the
Conquerors are
truly equal and nondual in form, activity and essential nature.
At all
times, you should envision him in front of you, or seated atop the
crown of your head, or within the lotus of your heart, and pray to him
or
meditate upon him as being nondual with yourself.
Of virtue, nonvirtue, pleasure,
pain and all the phenomena of Samsara
and Nirvana, mind is the substratum.
If you were to examine that mind thoroughly from every angle, you would
realise
that it has neither colour nor shape, nor is it single or
manifold. It therefore
has no nature; therefore it is not arisen,
neither does it remain nor cease.
It is devoid of both centre and
periphery, and is thus away from all extremes.
It has just the nature
of space.
Even so, cognition is not stopped. Hence
mind has the nature of nondual
cognition-and-emptiness.
As one's own mind
is, so, too, is the nature of all beings' minds.
Understand thoroughly that
all phenomena are nondual
appearance-and-emptiness and place your mind in
meditation without
grasping.
Through meditating nondually on the two objects
(one's preceptor and
the Enlightened One) and objectlessness (emptiness),
you will attain
a superior meditative state of tranquil concentration (shamatha)
which cannot be disturbed by thoughts.
Joyfully remembering that every
act of virtue or nonvirtue increases
the strength of one's virtuous or nonvirtuous
inclinations, always
bring virtues to mind and strengthen them.
Especially
should you recollect and analyse the support, form and
experience of your
meditation whenever you have meditated upon an
object. Through examining further
the interdependent origination of
their causes and conditions--however many
they may be --you will attain
meditative insight (vidarshana) through realising
the true state of
their suchness, i.e., that no support, form or experience
whatsoever
exists.
Following the performance of virtues, you should gather
together in one
all the merit acquired through that (meditation and the like),
and
fully dedicate them to the attainment of perfect enlightenment by
yourself
and all these countless beings.
Even though transferrable merit may not have
been acquired at the time
you offer prayers, your wishes nonetheless will
be fulfilled if you
pray for a great purpose to be achieved--for mind alone
is chief.
Every virtue which is adorned by this kind of recollection, dedication
and noble prayer will increase unceasingly and eventually become the
cause
of great good for oneself and others.
Everything that is experienced and all
other conditioned things
(samskrtadharma) i.e., the five aggregates, the senses,
sense-objects
and sense consciousnesses) are devoid of any nature of their
own
because they all depend upon causes and conditions.
You should know,
therefore, that these external objects also, which
appear in various forms
to, and are experienced by, mind that is
stained by mental impressions, are
not real; they are like magical
shows which appear due to a variety of causes
they are also like
dreams that occur during sleep.
The (so-called) 'unconditioned
dharmas' (asamskrtadharma) are simply
ascriptions. A person would have to
be mad to wish to propose
meaningless names for them, or to indulge in thoughts
about them and
thereby accept them as 'conditioned dharmas'.
Never scorn
the connexion between deeds and their results, for (the
teachings on) the
interdependent origination of cause-and-result as it
operates in the sphere
of relative truth are not deceptive. You will
experience the ripening results
of your actions.
There are 'eternalists' in whose view the substantiality
of phenomena
is accepted. However, no object whatsoever exists which is devoid
of
(both) direction (i.e., dimension) and time (i.e., consciousness): if
you
were to analyse the forms of direction and space, you could not
possibly find
a single entity (which is not reducible to its component
parts). And if a
'single entity' does not exist, whence could 'many'
appear? As there is no
existence other than these, the
conceptualisation of 'existence' (itself)
is an inferior one.
Just as there is no length without shortness, how could
a nature of
'nonexistence' be apprehended when even a nature of 'existence'
is not
obtained?
Know, intelligent one, that the Real also does not consist
of 'both'
(existence and nonexistence)
because this possibility has been
removed by the rejection (of each
individually); nor does it consist of being
'neither' of the two,
because there is no logical proof for this possibility
and, in any
case, there is no possible 'bothness' to which it could be
an
alternative.
But if we were to conclude that 'Mind alone is real since it
is
formless and thus has no directions', (we would have to admit that)
it
also becomes plural and false if subject and object are identical,
(the latter
being manifold).
If, however, subject and object are different to one another,
how then
do objects become objectified and mind subjectified? If the two arise
dually, in what way (e.g, simultaneously or otherwise,) do they appear?
Finally,
what kind of liberation is achieved merely by rejecting
illusory external
appearances?
Since the object is not established as real by nature, the subject,
too, is not established as real. The claim that there exists somehow a
pure
consciousness apart from these two, is as extremely wrong as the
(Sankhya
philosophers' notion of a) 'Self' (purusha) distinct from the
transformations
of primal nature (prakrter vikara).
Be free from supports, knowing that all
phenomena from the first, are
unarisen, natureless, away from extremes and
like space.
Marvellous and much more wondrous than any wonder is this knowledge
which does not relinquish the emptiness of all dharmas nor yet stop the
process
of interdependent origination!
Realise that objects are the nonduality of
appearance-and-emptiness,
that mind is the nonduality of knowledge-and-emptiness,
and that the
paths to liberation are the nonduality of methods and wisdom.
Finally, act (in accord with this insight).
The stages of cause, path
and result should be understood thus: the
interdependent origination of the
relative sphere is like illusion; in
the ultimate, the nature of dharmas is
emptiness; finally, both are
nondual without differentiation.
Thus, if
the foundation (morality), preparation (reflection),
meditation, conclusion
(dedication of merit and recollection) and the
process of practice taken as
a whole each be multiplied by three (in
correspondence to the three stages
of cause, path and result), all the
paths of virtue are gathered together
in fifteen factors.
Whoever strives to perfect these (fifteen) factors in
each performance
of virtue enjoys the happiness of fortunate states and accumulates
oceans of the Two Collections (merit and transcendent wisdom).
Through
the clarity of his meditation, he becomes joined with the Aryan
Path and increases
in transcendent wisdom as a result of his meditation
and noble conduct. Then,
attaining the goal (of Buddhahood) through
coursing along the final stages
of the Path, he puts an end to all
thought constructions by realising the
nature of mind to be pure from
the very beginning. (His mind) becomes one
flavour with the
Dharmadhatu and is transformed into the Svabhavikakaya which
is the
transcendent wisdom of Dharmadhatu and the knowledge of the perfection
of renunciation.
For him, the dharmas of worldly existence become transformed
through
the practice of the path so that his body becomes the Body (of an
Enlightened One) adorned by (112) marks and signs of perfection His
voice
becomes (the Voice of the Buddha) endowed with sixty tones; his
mind is transformed
into Transcendent Wisdom and is also endowed with
omniscience. Passions are
transformed into the boundless virtues of the
Conqueror and constitute the
Sambhogakaya. His deeds are transformed
into the 'Task-Accomplishing Wisdom'
and the countless kinds of
enlightened activity which form the Nirmanakaya.
These five wisdoms constitute the perfect realisation of the
Enlightened
One and, inasmuch as He is also endowed with spiritual
power, they are unending
and uninterrupted. May you also, O emperor,
become like Him!
Through the
merit of offering this gift of Dharma which summarises the
deep sense of the
noble path, may all living beings with you, O king,
as their chief, quickly
attain the highest stage of enlightenment.
My own mind, too, has become encouraged
by composing these lines as a
gift of doctrine and so I shall speak further
of another matter:
undistractedly hear it, O Lord among Beings!
The time
when you should make efforts is now: make firm the good
fortune you have,
ensure long life and the success of your lineage and
practise right methods
to gain liberation
It is right to make efforts without distraction. At a time
when Dharma
has not yet set like a sun and a religious king like yourself
sits on
the throne, how can your mind remain indifferent to the plight of
those
who wear saffron robes?
Though I am not old, the strength of my
body is slight and my mind
inclines to be lazy; therefore I wish to be excused
for awhile that I
may seek Dharma's meaning in solitude.
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Advice
from Atisha
(Compilation of
dialogues, words of advice, and reflections of Palden Atisha.)
Translated
under Geshe Wangyal
One time Atisha was asked by his disciples, "What
is the highest teaching of the path?"
Atisha replied: "The highest skill is in the realization of egolessness.
The highest nobility is in
subduing your own mind. The highest excellence
is in having a mind which seeks to help others.
The highest precept is continual
mindfulness. The highest remedy is in understanding the
naturelessness of
everything. The highest activity is not to conform with worldly concerns. The
highest accomplishment is the lessening and transmutation of the passions.
The highest giving
is found in non-attachment. The highest moral practice
is a peaceful mind. The highest patience
is humility. The highest effort is
to abandon attachment to activities. The highest meditation is
the mind without
pretension. The highest wisdom is not to grasp anything as it appears."
Upon
leaving the Western province of Nari, Atisha gave the following parting advice
to his
assembled disciples: "Friends, until you have obtained enlightenment,
the spiritual teacher is
needed; therefore depend upon the holy spiritual
teacher. Until you fully realize the nature of
voidness, you must listen to
the Teaching; therefore listen closely to the precept of the teacher.
Merely
understanding the Dharma is not enough to become enlightened, you must practice
constantly:
"Go far away from any place that is harmful to your
practice; always stay in a place that is
conducive to virtue. Clamour is harmful
until you obtain a firm mind; therefore stay in an
isolated place. Abandon
friends who increase your fettering passions; depend on friends who
cause
you to increase virtue. Bear this in mind. There is never an end of things to
do, so limit
your activities. Dedicate your virtue day and night, and always
be mindful.
"Once you have obtained the precept of the teacher, you
should always meditate on it and
act in harmony with his speech. When you
do this with great humility, the effects will manifest
without delay. If you
act according to the Dharma from the depths of your heart, both food
and necessities
will come naturally.
"Friends, there is no satisfaction in the things
you desire. It is like drinking sea water to satisfy
thirst. Therefore be
content. Annihilate all forms of pretentiousness, pride and conceit; be
subdued
and peaceful. Abandon all that which some call virtue, but which is really an
obstacle
to the practice of Dharma. As if they were stones on a narrow slippery
path, you should clear
away all ideas of gain and respect, for they are the
rope of the devil. Like snot in your nose, blow
out all thoughts of fame and
praise, for they serve only to beguile and delude.
"As the happiness,
pleasure and friends you have accumulated are of but a moment's duration,
turn
your back on them. Future life is longer than this life, so carefully secure your
treasure of
virtue to provide for the future. You leave everything behind
when you die; do not be attached
to anything.
"Leave off depising
and deprecating others and generate a compassionate mind to those who
are
your inferiors. Do not have deep attachment to your friends and do not discriminate
against
your enemies. Without being jealous or envious of others' good qualities,
with humility take up
those good qualities yourself. Do not bother examining
the faults of others, but examine your
own faults. Purge yourself of them
like bad blood. Nor should you concentrate on your own
virtues; rather respect
those as a servant would. Extend loving-kindness to all beings as though
they
were your own children.
"Always have a smiling face and a loving mind.
Speak honestly and without anger. If you go
about saying many senseless things,
you will make mistakes; thus speak in moderation. If you
do many sensless
things, your virtuous work will cease; give up actions that are not religious.
It is useless to make effort in unessential work. Because whatever happen
to you comes as a
result of your karma from long ago, results never match
your present desires. Therefore be calm.
"Alas, it is far better to
die than to cause a holy person shame; you should therefore always
be straightforward
and without deceit. All the misery and happiness of this life arise from the
karma
of this and previous lives; do not blame others for your circumstances.
"Until
you subdue yourself, you cannot subdue others; therefore, first subdue yourself.
As you are unable to ripen others without clairvoyance, make a great effort
to achieve
clairvoyance.
"You will surely die, leaving behind whatever
wealth you have accumulated, so be careful
not to gather defilement due to
wealth. As distracting enjoyments are without substance,
adorn yourself with
the virtue of giving. Always keep pure moral practice, for it is beautiful
in
this life and ensures happiness in future lives. In this world-age of the Kaliyuga,
where
hatred is rampant, don the armour of patience, which nullifies anger.
We remain in the world
by the power of sloth; thus we must ignite like a great
fire the effort of achievement. Moment
after moment your life is wasted led
by the lure of worldly activities; it is time to meditate.
Because you are
under the influence of wrong views, you do not realize the nature voidness.
Zealously
seek the meaning of reality!
"Friends, samsara is a vast swamp in which
there is no real happiness; hurry to the place
of liberation. Meditate according
to the precept of the teacher and dry up the river of samsaric
misery. Always
keep this in mind. Listen well to this advice, which is not mere words but
comes
straight from my heart. If you follow these precepts you will make not only me
happy,
but yourselves and all others as well. Though I am ignorant, I urge
you to remember these
words."
At another time, Atisha stated: "This
Kaliyuga is not the time to display your ability; it is the
time to persevere
through hardship. It is not the time to take a high position, but the time to
be humble. It is not the time to rely on many attendants, but the time to
rely on isolation. Nor
is it the time to subdue disciples; it is the time
to subdue yourself. It is not the time to merely
listen to words, but the
time to contemplate their meaning. Nor is it the time to go visiting here
and
there; it is the time to stay alone."
When the venerable Atisha was staying
in Yerpadrak, near Lhasa, he gave the following precept:
"Noble sons,
reflect deeply on these words. In the Kaliyuga lives are short and there is much
to
be understood. The duration of life is uncertain; you do not know how long
you will live. Thus you
must make great effort now to fulfil your right desires.
"Do not proclaim yourself a monk if you obtain the necessities of life
in the manner of a layman.
Though you live in a monastery and have given up
worldly activities, if you fret about what you
have given up, you have no
right to proclaim, 'I am a monk living in a monastery.' If your mind
still
persists in desire for pretty things and still produces harmful thoughts, do not
proclaim, 'I am
a monk living in a monastery.' If you still go about with
worldly people and waste time in worldly,
senseless talk with those with whom
you live, even though you are living in a monastery, do not
proclaim, 'I am
a monk living in a monastery.' If you are impatient and go about feeling slighted,
if you cannot be even the least bit helpful to others, do not proclaim, 'I
am a bodhisattva-monk.'
"If you speak thus to worldly people, you are
a great liar. You may get away with saying such
things. However, you cannot
deceive those who have the boundless sight of clairvoyance, nor
can you deceive
those who have the Dharma eye of great omniscience. Neither can you deceive
yourself,
for the effects of karma follow after you.
"To stay in a monastery it
is necessary to give up worldly ways and attachment to friends
and relatives.
By renouncing these, you are getting rid of all the co-operating causes of
attachment
and longing. From then on you must seek the precious mind of enlightenment. Not
even for an instant should you allow your past obsession with worldly concerns
to arise. Formerly,
you did not properly practise the Dharma, and under the
influence of past habits that sapped
your strength, you continually produced
the concepts of a worldly person. Because such concepts
are predominant, unless
you make use of strong antidotes to them, it is useless to remain in a
monastery.
You would be like the birds and wild animals that live there.
"In short,
staying in a monastery will not be helpful if you do not reverse your obsession
for fine things and do not renounce the activities of this life. For if you
do not cut off these
inclinations, thinking that you can work for the aims
of both this and future lives, you will
perform nothing but incidental religious
practice. This type of practice is nothing but
hypocritical and pretentious
practice done for selfish gain.
"Therefore, you should always seek spiritual
friends and shun bad company. Do not become
settled in one place or accumulate
many things. Whatever you do, do in harmony with the
Dharma. Let whatever
you do be a remedy for the fettering passions. This is actual religious
practice;
make great effort to do this. As your knowledge increases, do not be possessed
by
the demon of pride.
"Staying in an isolated place, subdue yourself.
Have few desires and be contented. Neither
delight in your own knowledge nor
seek out the faults of others. Do not be fearful or anxious.
Be of good will
and without prejudice. Concentrate on the Dharma when distracted by wrong
things.
"Be humble, and, if you are defeated, accept it gracefully. Give up
boastfulness; renounce
desire. Always generate the compassionate mind. Whatever
you do, do in moderation. Be
easily pleased and easily sustained. Run like
a wild animal from whatever would entrap you.
"If you do not renounce
worldly existence, do not say you are holy. If you have not renounced
land
and agriculture, do not say that you have entered the Sangha. If you do not renounce
desire, do not say you are a monk. If you are without love and compassion,
do not say you are a
bodhisattva. If you do not renounce activity, do not
say you are a great meditator. Do not cherish
your desires.
"In
short, when you stay at a monastery, engage in few activities and just meditate
on the
Dharma. Do not have cause for repentance at the time of death."
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by
Thrangu Rinpoche
Within the Aspiration Prayer of
Mahamudra there is a section representing meditation. Meditation practice can
be of several types. For example, meditation can be divided into tranquility and
insight. The first stanza describes meditation practice in general. What is meant
by Mahamudra is the recognition of the mind's nature and being able to rest in
this. This stanza discusses meditation in three points. The first point is that
practice is corrupted by effortful intellectual contrivance, or trying to control
what happens in meditation. It is the thought, "I must experience the mind
as emptiness and lucidity." Any effort to control the mind is an effort to
change the mind. You are not observing the mind. This is called "rainbow
meditation", because it is trying to get something better than the mind's
nature. Meditation is maintenance of a state that is unaltered, but that does
not mean letting the mind be wild and uncontrolled., The second point is the defect
to be eliminated is to allow distractions to disturb the mind. Mahamudra is neither
controlling the mind or or letting it stay in bewilderment. In the absence of
these two defects what are you doing? You rest in the natural state of mind without
attempting to improve or change what it is. By doing this and avoiding the two
previous defects you are working with the mind. That is the third point.
The
point made is that the state of meditation needs to be free of contrivance and
distraction. First there is an explanation of tranquility. The physical posture
one takes in tranquility meditation is described as the seven techniques of Vairocana.
The mental techniques vary according to the type of meditation. There is meditation
with and without support. Meditation with support is subdivided into meditation
with internal and with external support. Forms of meditation with external support
include concentrating on an impure object, such as a stick or stone, or a pure
object, such as the form of the Buddha. A form of meditation with internal support
is meditation on the breath, which is widely practiced. The meditation described
in this stanza is meditation without support. The image of water, particularly
an ocean, shows the relation between mind and the things that disturb it. The
first thing we concerned with is pacification of thought, since it inhibits the
minds clarity. If you want to see through the water, it must be transparent. Two
things obstruct this. One is waves and the other is sediment. In the same way
two things disturb the mind, thoughts and torpor. If thoughts and torpor are removed
from the mind, it is clear. Sometimes thoughts are coarse and other times they
subtle. They obstruct transparency like waves obstruct the transparency of water.
Torpor is like sediment. If thoughts are pacified and mind is not allowed to become
dull, then the mind is neither distracted nor dull. The mind is lucid and transparent.
What is difference between this lucidity and insight? Lucidity lacks the clarity
of discernment that is in insight. The clarity described here comes from the stillness
of mind
The next stanza describes insight. The physical posture remains the
same as in tranquility, except that the gaze is raised. This stanza describes
what you do with the mind. You look at your mind. What is meant by this? You are
not looking at any object separate from the mind, nor is there anything looking
at the mind that is separate from what is looked at. Nevertheless you still can
look even though there is no subject looking or object looked at. What you clearly
see is that there is nothing to be seen. But you see this clearly. People often
ask how do I know if I am seeing mind's nature? When you see the mind's nature
in direct experience, it brings you out of any sort of doubt of the mind being
one thing or another. So it brings you out of doubt about mind's nature.
We
begin with tranquility because we have beginningless habit of thinking and can't
stop it by wanting to. We have to consciously cultivate tranquility. When you
achieve a state of stillness, the kleshas are weakened but not eliminated. This
is because tranquility lacks the discernment which can eliminate them. Insight
is internally the recognition of the selflessness of persons and externally the
recognition of the selflessness of things. One eliminates the kleshas through
discernment. When one seeks the nature in all things in general, first one looks
at this nature in one's mind. The nature of mind is like that of any other thing,
but one can see it as a direct object in the mind. Then one discovers the nature
of all things naturally. But the resolution of nature of all things is still required.
When you remain in a state of recognition and look out at objects you discover
that there is no separation between mind and objects and discover there are no
external objects. And you also discover there is no separate subject. By looking
at both the duality of subject and object is eliminated. That is what is described
in this stanza.
That completes the section on the eradication of misapprehensions
of the nature. The next stanza describes synonyms for this meditation. Is tranquility
alone sufficient for seeing the nature? No, it is not sufficient. Is Mahamudra
insight alone sufficient? No, because it lacks the stability to relinquish kleshas.
We need both the stability of tranquility and discernment if insight. We need
the union of both to overcome obscurations. This stanza gives the definition of
Mahamudra and synonyms or other names for this state. Mahamudra is explained as
being freed from mental engagement. This is being free of the stain of intellectual
contrivance. It is free of any attempt to judge or influence the nature of mind,
or from seeking good or bad. All attempts to alter the mind stray from mind's
nature and are bewilderment. Gampopa said it based on the teaching of the Uttaratantra
Shastra. It says there is nothing that needs to be removed or added. Look with
what is genuine at what is genuine and you will gain genuine liberation. Mind
has no defect and lacks nothing. The only problem is we don't see it as it is.
We need to gain certainty in the nature by seeing it as it is. That will bring
liberation. It can be called the Great Middle Way. It is free of the concepts
of any limit or extreme, such as permanence or nothingness. Because it contains
the essence of all instructions it is also called the Great Perfection. So Mahamudra
is also the Great Middle Way and the Great Perfection.
Mahamudra and the Great
Perfection are the same in essence and the same is true of the Great Middle Way.
The practice of the Great Perfection is subdivided into Trekchod (break through)
and Thogyal (spontaneous presence). The first is the practice that leads to the
recognition of the nature of mind. The view and practice of Mahamudra are also
looking at the nature of mind. So fundamentally they are the same. Mahamudra does
not have any equivalent to Thogyal, the instructions of spontaneous presence.
In Thogyal you use your body in special way to experience sights and sounds that
enhance your understanding of the nature. But because they arise through method,
if they are not grounded in mind's nature, they remain just experiences. After
recognition of the mind's nature they are very helpful. But without this recognition,
one would see these things, but they would not be of any use, because there is
no realization to be enhanced. The single most important point is the recognition
of mind's nature. In the Kagyu tradition this recognition is enhanced by the practice
of the Six Dharmas of Naropa. They are not the practice of Mahamudra per se. But
their purpose is to realize Mahamudra. If they bring you to realization, they
have served their purpose. Without realization these practices may bring some
experience, but it is of no lasting value. The practice of Chandali brings experience
of warmth but its main intent is to lead to realization. Outside this context,
it may bring warmth, but it is of no other benefit. If it is combined with Mahamudra,
then it will be of great benefit. Recognition of the nature of mind is of prime
importance. In order to practice Thogyal or the Six Yogas you must have the ground
of recognition of the nature of the mind.
As further illustration of the inseparability
of Mahamudra and Great Perfection, we find words of Jigme Lingpa are accord with
a stanza in the Aspiration Prayer of Mahamudra. The identification of the nature
of mind is identical in both traditions. Trekchod, or break through, is the more
important practice in Great Perfection and recognition of mind's nature is the
most important thing in Mahamudra.
The next stanzas concern the results of
meditation practice. This stanza describes the experiences resulting from realization.
They are grouped into three types: bliss, lucidity and nonconceptuality. How should
we relate to these experiences? We should not fixate on them. They are the natural
result of meditation practice. If you fixate on them you will inhibit your progress.
You need to guard against the defects of craving and fixation. The experience
of bliss can become an object of craving. Clarity can be diverted into conceptualization
of perceived characteristics. Non-conceptuality needs to guard against conceptualization.
You need to guard these experiences so that they do not become an obstacle to
meditation.
We need to remain free of craving and fixation on experiences.
As a traditional song of meditation says, even if a positive experience arises,
that is not the view. The next stanza presents the characteristics of realization.
The first point is a description of realization as transcending all craving for
experience. We need to be free of classifying experiences as good or desirable.
The next point is the purification of negative thinking. It is dissolved by the
recognition of the nature of mind. What remains in its absence is a simple recognition
of the nature of mind, called ordinary cognition. So this stanza is an aspiration
to realize this nature.
The realization of Mahamudra depends on the practice
of tranquility and insight, so how to meditate on their union has been described.
There are two aspects to the path: the aspect of meditation on emptiness and the
aspect of compassion. The text now shows how the practice of emptiness and compassion
are a unity. First we must see nature of compassion. A speculative thinker might
think that if there is no truly existent object, there is no need for compassion.
If one thinks in this way, one misunderstands emptiness. Emptiness does not transcend
compassion. The more one realizes emptiness the more compassion one has. And this
is what the next stanza describes.
In one sense there is no reason for compassion
because nature of beings is perfect and empty of any defect and not lacking in
any quality. Because beings are Buddhas there is no reason for them to suffer.
However, beings do not recognize their nature, and while suffering is completely
unnecessary, we still do. We don't recognize our wisdom and emptiness, so we wander
in samsara. And in and of itself samsara is endless. Beings are profoundly unhappy
wandering in samsara. The start is to mistake self appearance as phenomena. From
this we develop kleshas, then karma, and as a result wander through the six realms.
The lower three realms are nothing but suffering. While the three higher realms
enjoy pleasure, it is temporary and subject to loss. And this will not stop of
itself. Because we are Buddhas we don't need to suffer. Because we don't realize
it, we do. When you recognize your nature and see how beings suffer, it increases
your compassion, because you see how it is all unnecessary.
In that way when
the authentic samadhi of Mahamudra is achieved, great compassion arises. One might
doubt that despite the relation between emptiness and compassion, they must arise
alternately. One might think that when emptiness arises there is no compassion,
and there is no perception of emptiness when compassion arises. This doubt is
refuted by the next stanza. The realization of emptiness brings along nonreferential
compassion. It is unbearably strong and unceasing. But it does not cause you to
see sentient beings as existent or compassion as existent. While you give rise
to compassion, it does not lessen your sense of emptiness. Instead emptiness brings
up your sense of compassion because you realize how beings fail to see it. Emptiness
and compassion are a true unity. Neither emptiness or compassion alone can lead
to Buddhahood. Compassion keeps you from achieving a personal nirvana and emptiness
leads to liberation. These two are unified in Mahamudra practice and this stanza
aspires that you practice in that way.
With that stanza the presentation of
meditation is complete. The next stanzas describe the immediate and long term
results of practice. The result of practice of Mahamudra, which is the union of
emptiness, compassion, tranquility, and insight is the achievement of all qualities
on the path. The first qualities one realizes are the five eyes and six supercognitions.
This refers to various aspects of supercognition and miraculous powers. They arise
on bodhisattva levels and become perfect at Buddhahood. There are seven impure
bodhisattva levels and three pure. Three abilities are developed on the pure levels,
the ability to ripen and mature others, the ability to purify realms, or to create
pure realms, and the ability to accomplish all your aspirations for Buddhadharma.
They Become progressively greater on the three highest bhumis and when they are
complete one reaches Buddhahood.
The last stanza is a conclusion. This concludes
all of the aspirations that have been made, starting with aspiration for a perfect
support, to perfectly practice Mahamudra, and the aspiration to achieve results
of the practice of Mahamudra. Here you invoke compassion of all Buddhas and bodhisattvas
and all their virtue and dedicate it to the achievement of these aspirations.
They are not made for oneself alone, but for all beings. One aspires that all
beings practice Mahamudra and achieve Buddhahood. In that way you conclude the
prayer.
That concludes a brief explanation of the practice. If you have doubts
or questions, please ask and I will answer in hopes that it may be of benefit
to you.
Q: Many students are interested to shamathha and vipasyana, but not
interested in ngondro and yidam practices. How can those students be guided?
A:
If students want to only to do these practices, they should practice them and
by doing so realize the nature of their minds. If they can do that, it's a great
path. But some students might get tired of uniformity of this practice and want
some other practice. They might get tired and lose diligence. So they might want
to supplement their practice with the path of means. The practice of ngondro might
help these students. In addition if they practice meditation on a yidam, they
might get the blessing of the deity and gain certainty of the deity and thus not
feel they have fallen into a rut. There are some people for which shamatha and
vippasyana are sufficient. And for some it is not. People should practice what
they honestly feel is best for them. Lojong says keep to the principle witness.
This means look to your experience and practice accordingly.
Q: Could you
explain the difference between sutra and tantra Mahamudra.
A: Sutra Mahamudra
refers to the practice where abhiseka is not given. One practices tranquility
and insight in the manner that has been pointed out. In tantra Mahamudra, the
practice involves empowerment and the generation stage of Vajrayogini and the
Six Yogas of Naropa. The result is the same but the methods are different.
Q:
I have had two interviews with Rinpoches in the West where I have not been told
the truth and this is confusing to me
A: In general great value is placed
on truth in Buddhism. We use it to refer to the accurate description of the nature
of things, such as the two truths. But genuine or right speech does not necessarily
mean telling the truth. It means speaking in the way that is most beneficial.
Sometimes truth can be harmful and it can be more beneficial to lie. For example,
a hunter might ask which way a deer goes. In this case it is best not to tell
the truth. To insist rigidly on always telling the truth is being naively stubborn
and rigid.
Q: When you observe the nature of mind, with what mind do we do
this and who are we when we do this?
A: When you look at your mind, you don't
experience a mind in one place being looked at and a faculty that is looking at
it. If you actually do it based on confidence and devotion to the instructions
of the siddhas of past, then if you look, you discover there is the possibility
for direct discovery. If you think about it theoretically, you think there must
be a separate looker. But if you look you see there is nothing to be seen. You
directly experience what it is. The only way you can see this is with direct experience.
Thinking about it will never make sense.
Q: In Great Perfection the nature
of mind is introduced by teacher and then the student meditates on it. Is it the
same in Mahamudra? Or do you simply meditate in tranquility and insight?
A:
The custom of direct introduction to mind's nature exists in the Mahamudra tradition
just as it does in the Great Perfection. It is called guidance on the mind. Mind's
nature is pointed out in both traditions. It often produces a great experience
on part of the student, but this experience is not stable and tends to disappear
over time. Another way to practice Mahamudra is for the student to practice tranquility
and the teacher to show various ways to look at mind's nature. Then the student
is able to scrutinize the mind methodically and come to a decisive understanding
of the view. In my experience the second way seems to have better results. The
result is not based on a specific feeling, it is based on the individual's scrutiny
of mind. Since the recognition is through one's own effort, it tends not to vanish.
Though the most fortunate are able to maintain the experience of pointing out,
others do not. So in my experience gradual practice is better.
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Dzogchen
Practice in Everyday Life
by
HH Dilgo Khyentse Rinpoche
The everyday practice of Dzogchen is simply
to develop a complete carefree acceptance, an openness to all situations without
limit.
We should realise openness as the playground of our emotions and
relate to people without artificiality, manipulation or strategy.
We should
experience everything totally, never withdrawing into ourselves as a marmot hides
in its hole. This practice releases tremendous energy which is usually constricted
by the process of maintaining fixed reference points. Referentiality is the process
by which we retreat from the direct experience of everyday life.
Being
present in the moment may initially trigger fear. But by welcoming the sensation
of fear with complete openness, we cut through the barriers created by habitual
emotional patterns.
When we engage in the practice of discovering space,
we should develop the feeling of opening ourselves out completely to the entire
universe. We should open ourselves with absolute simplicity and nakedness of mind.
This is the powerful and ordinary practice of dropping the mask of self-protection.
We shouldn't make a division in our meditation between perception and field
of perception. We shouldn't become like a cat watching a mouse. We should realise
that the purpose of meditation is not to go "deeply into ourselves"
or withdraw from the world. Practice should be free and non-conceptual, unconstrained
by introspection and concentration.
Vast unoriginated self-luminous wisdom
space is the ground of being - the beginning and the end of confusion. The presence
of awareness in the primordial state has no bias toward enlightenment or on-enlightenment.
This ground of being which is known as pure or original mind is the source from
which all phenomena arise. It is known as the great mother, as the womb of potentiality
in which all things arise and dissolve in natural self-perfectedness and absolute
spontaneity.
All aspects of phenomena are completely clear and lucid.
The whole universe is open and unobstructed - everything is mutually interpenetrating.
Seeing all things as naked, clear and free from obscurations, there is nothing
to attain or realise. The nature of phenomena appears naturally and is naturally
present in time-transcending awareness. Everything is naturally perfect just as
it is. All phenomena appear in their uniqueness as part of the continually changing
pattern. These patterns are vibrant with meaning and significance at every moment;
yet there is no significance to attach to such meanings beyond the moment in which
they present themselves.
This is the dance of the five elements in which
matter is a symbol of energy and energy a symbol of emptiness. We are a symbol
of our own enlightenment. With no effort or practice whatsoever, liberation or
enlightenment is already here.
The everyday practice of Dzogchen is just
everyday life itself. Since the undeveloped state does not exist, there is no
need to behave in any special way or attempt to attain anything above and beyond
what you actually are. There should be no feeling of striving to reach some "amazing
goal" or "advanced state."
To strive for such a state
is a neurosis which only conditions us and serves to obstruct the free flow of
Mind. We should also avoid thinking of ourselves as worthless persons - we are
naturally free and unconditioned. We are intrinsically enlightened and lack nothing.
When
engaging in meditation practice, we should feel it to be as natural as eating,
breathing and defecating. It should not become a specialised or formal event,
bloated with seriousness and solemnity. We should realise that meditation transcends
effort, practice, aims, goals and the duality of liberation and non-liberation.
Meditation is always ideal; there is no need to correct anything. Since everything
that arises is simply the play of mind as such, there is no unsatisfactory meditation
and no need to judge thoughts as good or bad.
Therefore we should simply
sit. Simply stay in your own place, in your own condition just as it is. Forgetting
self-conscious feelings, we do not have to think "I am meditating."
Our practice should be without effort, without strain, without attempts to control
or force and without trying to become "peaceful."
If we find
that we are disturbing ourselves in any of these ways, we stop meditating and
simply rest or relax for a while. Then we resume our meditation. If we have "interesting
experiences" either during or after meditation, we should avoid making anything
special of them. To spend time thinking about experiences is simply a distraction
and an attempt to become unnatural. These experiences are simply signs of practice
and should be regarded as transient events. We should not attempt to re-experience
them because to do so only serves to distort the natural spontaneity of mind.
All phenomena are completely new and fresh, absolutely unique and entirely
free from all concepts of past, present and future. They are experienced in timelessness.
The
continual stream of new discovery, revelation and inspiration which arises at
every moment is the manifestation of our clarity. We should learn to see everyday
life as mandala - the luminous fringes of experience which radiate spontaneously
from the empty nature of our being. The aspects of our mandala are the day-to-day
objects of our life experience moving in the dance or play of the universe. By
this symbolism the inner teacher reveals the profound and ultimate significance
of being. Therefore we should be natural and spontaneous, accepting and learning
from everything. This enables us to see the ironic and amusing side of events
that usually irritate us.
In meditation we can see through the illusion
of past, present and future - our experience becomes the continuity of nowness.
The past is only an unreliable memory held in the present. The future is only
a projection of our present conceptions. The present itself vanishes as soon as
we try to grasp it. So why bother with attempting to establish an illusion of
solid ground?
We should free ourselves from our past memories and preconceptions
of meditation. Each moment of meditation is completely unique and full of potentiality.
In such moments, we will be incapable of judging our meditation in terms of past
experience, dry theory or hollow rhetoric.
Simply plunging directly into
meditation in the moment now, with our whole being, free from hesitation, boredom
or excitement, is enlightenment.
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How
A Bodhisattva Should Act in Difficult Situations
The
following passage describes the mental equanimity of bodhisattvas, which enables
them to cope with the most difficult situations without becoming agitated.
[Buddha:]
`Bodhisattvas, great beings, are not afraid when in a wilderness infested with
wild animals. For it is their duty to renounce everything for the sake of all
sentient beings. Therefore, they should react with the thought: "If these
wild animals devour me, then just that will be my gift to them. The perfection
of generosity will become more perfect in me, and I will come nearer to full enlightenment.
And after I have won full enlightenment, I will make sure that in my buddha land
there will be no animals at all, that there will be no conception of them, but
that all beings in it will live on heavenly food."
`Moreover, bodhisattvas,
great beings, should not be afraid in a wilderness infested with robbers. For
bodhisattvas take pleasure in the wholesome practice of renouncing all their belongings.
Bodhisattvas must cast away even their bodies and must renounce all that is necessary
for life. They should react to danger with the thought: "If those beings
take away from me everything that is necessary to life, then let that be my gift
to them. If someone robs me of my life, I should feel no ill-will, anger, or fury
on account of that. Even against them I should take no offensive action, either
by body, speech, or mind. This will be an occasion to bring the perfections of
generosity, ethics, and patience to greater perfection, and I will get nearer
to full enlightenment. When I have attained full enlightenment, I will act and
behave in such a way that in my buddha land wildernesses infested with robbers
will not exist, or even be conceivable. And my exertions to bring about perfect
purity in that buddha land will be so great that in it neither these nor other
faults will exist, or even be conceivable."
`Furthermore, in a waterless
waste also bodhisattvas should not be afraid. For their character is such that
they are not alarmed or terrified. They should resolve that their own training
might result in removing all thirst from all beings. They should not tremble when
they think that if they die from thirst they will be reborn as hungry ghosts.
On the contrary, they should direct a thought of great compassion toward all beings
and think: "Alas, certainly those beings must be of small merit if in their
world such fates are conceivable. After I have won enlightenment, I will see to
it that in my buddha land no such fates exist, or are even conceivable. And I
will give to all beings so much merit that they will have the most excellent water.
Thus will I exert firm effort on behalf of all beings, so that on that occasion
also the perfection of effort will become more perfect in me...."
`Furthermore,
bodhisattvas will not be afraid in a district infested by epidemics. But they
should consider, reflect, and think that "there is no phenomenon here that
sickness could oppress, nor is that which is called `sickness' a phenomenon."
In that manner they should contemplate emptiness, and they should not be afraid.
But they should not think that "it will be an incredibly long time before
I will attain full enlightenment," and they should not tremble at such a
thought. For that thought-moment is the extreme limit of something that has no
beginning; in other words, it is the absence of a limit.
`Bodhisattvas should
therefore avoid allowing their minds to dwell on difficulties and should think
that "great and long is this limit that has no beginning, for it is connected
with one single thought-moment; in other words, it is the absence of a limit."
This will prevent bodhisattvas from trembling at the thought that it will be a
long time before they will attain full enlightenment.
`Moreover, Subhuti,
if these and other fears and terrors--whether they are due to something seen,
heard, felt or known--do not cause bodhisattvas to tremble, then one should know
that those sons or daughters of good lineage are capable of knowing full enlightenment.
Bodhisattvas should therefore put on the great armor of the thought: "I will
act in this way, I will exert strong effort so that, after I have attained complete,
unsurpassed enlightenment, all beings in my buddha land will not suffer from sickness,
and they will not even know what it is. I will act in such a way that I will teach
what the Tathagatas have taught and will practice what I have taught. And I will
master the perfection of wisdom, for the sake of all beings, in such a way that
on that occasion also the perfection of wisdom will come to fulfillment in me."