Q.
Are there opportunities, once you have obtained birth in the Pureland,
to return to this world to help sentient beings attain enlightenment?
A.
The purpose of attaining rebirth in the Pureland of Great Bliss is to
attain Buddhahood. Therefore, the meaning of the Pureland of Great Bliss is
that you have attained all the conditions that are auspicious and are militate
towards the gaining of complete and perfect enlightenment. When you become completely
enlightened, it is not one-sided enlightenment that rests in Nirvana. It is
the Mahayana enlightenment which, grounded in emptiness, realizes that nirvana
and samsara are something not to attach to. The keynote of all Mahayana practice
is Great Compassion. The Pureland, itself, was established through the power
of the Great Compassion of Amitabha Buddha. If you realize emptiness, then,
compassion automatically manifests. That emptiness and compassion, together,
which constitute Buddhahood, also constitute complete and perfect freedom. That
is, finally, the meaning of freedom. When you become that free, you are not
restricted to the Pureland of Great Bliss. You can to any pureland you want.
You can enact any other mode of manifestation you desire. You manifest ceaselessly
in an infinite variety of ways for the welfare of all living beings.
Q.
On the one hand it sounds very simple to achieve rebirth in Dewachen.
On the other hand, in order to have that true bliss at that moment one would
have to have to establish oneself, truly wishing to achieve bodhicitta in ones
being. So that it seems to be the great challenge of being here is to establish
the wish to help other beings and not just oneself. So perhaps it is not so
easy.
A.
The taking of rebirth in Dewachen is only difficult if you committed one
of the Five Inexpiable Sins of Great Retribution. If you have not committed
one of them, then is quite easy, because all you need to do is to depend upon
the power of the forming of powerful aspirations to have rebirth in Dewachen.
What that does is to unite you with the antidote to all your other obscurations
and non-virtue. That is the power of the vow of Amitabha Buddha. The other element
kicks in when you formulate the aspiration to connect with this practice and
to be reborn the Pureland. Another reason why it is quite easy to attain rebirth
is that the moment of death is every moment. The Dharma teaches that all things
are in a state of flux. All things are impermanent and tending towards death
all the time, therefore in every moment, something dies and something takes
rebirth. How your mind is directed is how your experience will be. Your present
thought will lead to your subsequent experience. If you establish a continuity
of aspiration from moment to moment, understanding that any moment could be
the moment of death, at every moment you yearn to be reborn in Dewachen, you
establish that continuity of aspiration. That will be your experience. The cause
in that moment will create the effect in the next moment. Everything is mental
transformation (His Holiness speaking in English).
Q.
Rinpoche, can you tell us more about the light in closed lotus? How does
that light them?
A.
The light bathes all and everything in the Land of Great Bliss. Like everything
else, in and about the Land of Great Bliss, it is an emanation of Amitabha Buddha.
It is all part of Amitabha Buddha. Everything that is perceivable in Dewachen
is an extension of Amitabha Buddha. The light is the Light of Compassion. It
is Light of Compassion that ripens sentient beings.
Q.
Unintelligible
A.
The formulation of the prayer to take rebirth in Dewachen is an individual
matter. You cannot develop an aspiration on someone elses behalf. However,
you can help someone else by repeating to them the name of Amitabha and acquainting
them with the existence of Amitabha in the Pureland. It is said that even hearing
the name Amitabha is very beneficial. Another thing you can do to help others
is at the moment of anothers death that you can do Amitabha practice of
various kinds. For example, at the moment of death you can do Phowa, and
that is a practice of transferring that persons consciousness from their
dying body. Other rituals and pujas are done at that time. There is one called
Shitje. It is ritual done at the moment of death. Many things can be done even
if the person has already died. Their consciousness principle is addressed and
instructed in various ways.
Q.
Unintelligible question from the audience.
A.
We have to talk a little about emptiness. The teachings of emptiness in
no way claim that what we perceive does not exist absolutely. We are not saying
that things made of atoms and molecules and have material reality literally
do not exist, and in that sense, illusory. We are saying that they have no self-nature.
They have no inherent existence. They have no solid, substantial, reality that
corresponds to their mode of appearance. They seem to be inherently existent,
yet they are not. This is the teaching of the great Middle Way School, Madhyamika.
There a couple of different schools of thought here, the Mind-Only School (Cittimatra)
says that everything is mind. The only thing that truly exists is the mind itself
and everything else is a projection of the mind. Mahamudra teachings say that
the actual nature of reality is such that it transcends postulation of either
existence or non-existence, or both, or neither. This is called the Four
Extremes. The Mahamudra view transcends them. From our relative level
of truth in Tibetan they say Kun-Zop Dempa which is a fascinating
phrase . Dempa means truth. Kun-Zop means completely
false. Therefore the completely false truth, the relative truth
is a result of our mistaken perception. We perceive things to have inherent
existence when they really do not. Our minds grasp at what we perceive as solid
and real. Because of that mental grasping, we reify that which is in fact empty.
That is a mistake. That is an error. All appearances are our experience. They
are experienced by and in our own minds. Other than that, there is no possibility
of experience. All external appearance is a mental projection in the sense that
it is experienced by the mind. It has no solid inherent existence from its own
side. That is a mistake in perception.
Q.
Is there any way in which one can be in the Pureland, aside from literally
at the end of existence. On the other hand, is this something that can be reached
in this present existence? Can the Pureland be accessed in this life?
A.
Yes, when the last breath has been exhaled, before the next breath is
inhaled. At that moment, there is a death and a rebirth. You can experience
the Pureland there in the interval between breaths.
Q.
Rinpoche, you say that you can experience the Pureland in that interval,
in that case, what is the Pureland?
A.
What is the Pureland really? The Pureland is ones own stainless
primordial awareness. If, from moment to moment, you regain and retain your
own primordial enlightened nature: that is the Pureland. Everything comes from
your own mind. Understand that, remain there: that is the Pureland.
Q.
If interdependent origination arises in emptiness. Then, how can this
be if there is no elaboration in emptiness?
A.
Emptiness and interdependent origination are non-dual. They are one. Even
to say non-dual is to miss the mark, because that implies that there might have
been a duality that was overcome. From the beginningless beginning, they have
always been one. There is no difference between them. It is not like there are
two divisions. When you see emptiness and interdependent origination dualistically,
it is the extrapolation of samsara, cyclic existence. Overcome duality and you
see cause and effect at the same time. Then everything arises together. That
is complete, non-dual emptiness and interdependent origination. In the text,
many examples are used to illustrate this truth of the non-dual union of emptiness
and interdependent origination. Nevertheless, let us take, for example, this
cup. As a relative manifestation or appearance that be experienced by our perceptual
mechanisms, the cup is something that is composite. It is made of smaller particles.
Is it not? It is made of atoms and molecules that become particular substances:
earth, air, fire, and water. All of those things are combined in such a way
as to produce what we call a cup. Then it is decorated, painted, and carved.
That is something that is made in Tibetan we say Dütshe: composite,
something that has been created. Causes and conditions have been brought together
in such a way to create a relatively existent manifestation that we can use
and interact with and perceive as what we call a cup. However, from its own
side, independent of causes and conditions, there is no cupness.
There is nothing arising as the cup in and of itself apart from
that entire process of causes and conditions coming together. It has no essence.
Its essence is empty. In the Prajña Paramita Hydraya Sutra,
the Heart Sutra, it says Form is emptiness, and emptiness
is form. Other than emptiness there is no form, other than form there is no
emptiness. All phenomena have that exact same nature. Whatever is experienced
within either cyclic existence, or its transcendence, has that exact same nature.
Its essence is empty and it is experienced as a result of interdependent origination.
To perceive things as alternate visions of emptiness and interdependent origination
is to remain an ordinary sentient being. To overcome the dualistic vision, to
perceive things simultaneously as emptiness and interdependent origination,
is to be Buddha. The great Arya Nagarjuna said: Cyclic existence and its
transcendence (samsara and nirvana) are not two. Understanding the nature of
cyclic existence in itself is transcendence.