Practice correctly while having the chance

Geshe Sopa

Attaining nirvana or enlightenment isn’t easy; it takes a lot of effort over a long time. Most of us are not able to attain those goals in this life. So what should we do?

We need to create the causes for a good rebirth in our next life, and our lives thereafter, during which we can continue to work toward the attainment of the permanent states of nirvana or enlightenment.

So, our temporary spiritual goal is a high rebirth. Here high doesn’t just refer to a human life, a life as a god, or a level of status. It indicates a life suitable for the practice of virtue and the elimination of the mental afflictions.

A high rebirth is a temporary goal because it does not last. But by using this good temporary situation to study and practice, we can work toward our definite goal without much interruption.

If you have that type of life for rebirth after rebirth, eventually you will never fall to a lower rebirth and you will attain your long-term permanent goal. Or, if you do go down to a rebirth in the lower realms, it is for a short time.

If the method you employ to reach your goal is incorrect, or if you have the right method but don’t understand it properly, everything goes wrong. In the world, people do many things to attain a variety of goals. We need an infallible method to achieve our spiritual goals.

The complete and error-free methods to attain a higher rebirth and the permanent spiritual goals are taught extensively in the Buddhist scriptures.

~~

Although a Buddha has compassion and wants to liberate every living being, some — such as animals, hungry ghosts, and hell beings — have such heavy karma that they cannot be taught at present.

You may have an adorable dog that you love very much. You want the best things for your pet. You can give them good food, a nice bed, and a comfortable life. But more than that you can’t do. You can’t teach them about spiritual practice. For the time being they are left out.

The most suitable disciples are humans and some of the gods. However, many people do not have the ability and propensities to benefit from the Buddhas and spiritual teachers who have come into the world. Their own karma keeps them from being a disciple.

So, from a Buddhist point of view the opportunity to develop spiritually is a very rare and fortunate situation.

~~

When you have a serious problem and don’t have the ability to alleviate it yourself, you look for someone who can provide a solution.

We are suffering in samsara and cannot find the way to liberation on our own. We need a perfect guide: someone who is already free from their own suffering and the cause of that suffering; someone free from all internal and external obstacles; someone with perfect wisdom, so that their advice contains no mistakes regarding the goal, the purpose, the path, and the obstacles; someone who has universal compassion and love for others without any type of discrimination.

A Buddha has all these qualities. They are like an excellent physician who knows how to diagnose every type of sicknesses and is able to precisely prescribe the medicine and course of therapy to cure them.

Shantideva makes this analogy:

"When I am anxious about an ordinary sickness

I follow a physician’s prescription.

So what needs to be said about being wracked constantly

by the disease of the afflictions, desire and so forth?"

When you have an ordinary illness, you are in some pain and discomfort. You try to care for yourself: you search for someone who can treat your sickness; you investigate the best methods of treatment; and then you do exactly what the experts say.

Even if a medication is bitter, you have to drink it if the doctor says it is necessary. You may have to give up a favourite food if the doctor says you should not eat it. It doesn’t matter how hard, how difficult, or how much you dislike it, you must do it. You have to follow the treatment plan precisely if you want to recover…

You have a much deeper type of sickness; this is not a temporary illness dependent upon environmental or internal physical conditions. You suffer continuously from the disease of the mental afflictions: hatred, desire, jealousy, pride, disappointment, discouragement, and so forth.

These faults are in your mind all the time. First one is dominant and then another, without any break. These mental problems lead you to act in many different ways as you try to make yourself safe and happy.

Hatred makes you do certain things; jealousy makes you do certain things; and so do all the other mental afflictions. Many of your actions of body, speech, and mind harm others. You may get some small advantageous return for yourself in this life, but the consequences of your actions will be greater in future lives. These actions will make you suffer for a long, long time. They throw you into a lower rebirth. Life after life you suffer.

This disease of the mental afflictions is terrifying. An ordinary sickness cannot compare to the sickness of the mental afflictions from the perspective of duration, nature, and pain.

But there is a treatment for this disease. There is a way to eliminate the mental afflictions and permanently recover from the misery of repeated rebirth. The treatment to completely cure this mental disease is the spiritual practice taught by the Buddha. In this regard, the Buddha is far superior to an ordinary doctor.

Shantideva said,

"The omniscient physician’s advice

will alleviate all misery.

The thought to not take it

is deluded and disgraceful."

~~

Āryaśūra wrote,

“Hearing the teachings is the lamp that clears away the darkness of ignorance.

Study is the best form of wealth: it cannot be stolen or destroyed.

It is a staunch comrade even if you become impoverished.

Instruction on the method is your best friend.”

Ordinary wealth can be lost, stolen, or destroyed by various factors. When you are rich in an ordinary way you may have friends cluster around you. But if you lose that affluence they may give you up and go away. But the wisdom that you gain from studying can’t be lost. That knowledge brings you great benefit.

 

Secret Instruction of Mind

Khenpo Karten Rinpoche

Dharma holds us back and protects us from falling into the abyss of the three realms of samsara and eventually brings us to the safety of a Buddha’s state of omniscience. 

Dharma is not principally verbal or physical practice, but a practice of developing our mind; this is very important.

As said in Entering the Conduct of Bodhisattvas (by Bodhisattva Shantideva):

“An instant of mental clarity results in rebirth as Brahma and so forth.

Physical and verbal actions, being lesser, do not yield such results.

“All recitation and austerities that are undertaken,

even if pursued for great lengths of time,

if done with a distracted, wandering mind

are therefore said to be meaningless.

“If one does not know this secret instruction about mind,

even Dharma of supreme meaning

done with the wish for happiness and to destroy suffering

only leads to suffering and tormented wandering (in samsara).”

Therefore, before beginning the actual practice, it is very important to adjust your motivation.

Buddha said in Sutra, 

“The intention of the action is what determines the strength of virtue or non-virtue, not how large or small the action appears to be.”

Thus, as said, whether an action of body or speech is virtuous or non-virtuous is determined by its underlying motivation (positive or negative), not by the action's external form. The external appearance of the act is not the most important factor.

Therefore, before beginning the practice it is extremely important to adjust your motivation.

(Note: Brahma is a god in the heavenly realms)

The blessings of merely hearing the Dharma

Khenpo Sodargye

The great Jigme Phuntsok Rinpoche not only benefited innumerable human beings with the Dharma but also often transmitted oral teachings to the animals around him, giving them the chance to be liberated.

One of these fortunate animals was a black mountain goat that had been following Jigme Phuntsok Rinpoche everywhere since its birth. The goat was very gentle and obedient to him. It always slept by the side of Jigme Phuntsok Rinpoche’s pillow at night. Even when it had become a big adult goat, it was still very loyal to him. No matter where Jigme Phuntsok Rinpoche went, it was always willing to carry his load.

Jigme Phuntsok Rinpoche treated this goat with great loving-kindness and often offered it oral transmissions of Sutrayana and Vajrayana teachings, including the complete texts of the most profound Four Parts of Heart Essence and The Seven Treasuries. 

After being with Jigme Phuntsok Rinpoche for sixteen years, the goat passed away peacefully. After its death, Jigme Phuntsok Rinpoche often thought of the goat, wondering where it had been reborn.

On the twenty-fourth day of the first Tibetan month in the earth snake year of 1989, at about five o’clock in the morning, Jigme Phuntsok Rinpoche woke up and started to meditate. Suddenly he saw colorful lights, in the middle of which a cute child was walking toward him. The youngster, whose hair was knotted and who was dressed in white, respectfully bowed to Jigme Phuntsok Rinpoche and chanted the following stanza:

“The treasure of powerful speech who fearlessly teaches, debates, and composes,

You have perfected the Threefold Training and attained supreme wisdom,

You are the source of boundless benefit and happiness, like a wish-fulfilling jewel,

To you my supreme glorious master, I supplicate.”

After chanting it three times, the youngster continued, “Do you recognize me? I am the black goat you used to have! In the past, you often transmitted the profound Sutrayana and Vajrayana teachings to my ears and granted me blessings with great kindness and compassion.

Because of this, I was reborn into the Realm of Shambhala after my life as a goat and became an exceptionally smart bilingual parrot. I could fully understand the teachings given by Rigden Magagpa (21^st King of the pureland Shambhala on Earth).

One month ago, I was reborn in the Eastern Land of Manifest Joy  (pureland of Vajrasattva) after my life as a parrot, and now dwell in the presence of Bodhisattva Jikpa Kunkyob (meaning “Protection All from Fears”), who is in fact Mipham Rinpoche. I now come to pay my respects to you. May you live a long life! May your Dharma activities flourish in all ten directions!”

Having said all this, he turned into a ball of light and disappeared.

Great faith and joy arose in Jigme Phuntsok Rinpoche’s heart. In case he ever forgot the details of this encounter, he picked up his pen and wrote the following stanzas:

“Today I heard that in the Eastern Land of Manifest Joy,

You, the incomparably kind master Mipham Rinpoche,

Have become the invincible protector named Protecting All from Fear,

And are now expounding the vast and profound teachings

To your pure assembly of countless bodhisattvas.

I am now immersed in samsara,

Amid the ordinary beings with inferior karma,

And constantly suffer sickness, demonic forces, and adversity.

When I am thinking of this,

A mix of sorrow and joy arises in me.

From the bottom of my heart, not merely from my lips,

The only thing I want to do is benefit beings and spread the Dharma.

I must accomplish the goal of benefiting beings wholeheartedly.

However, honorable master, don’t you know that I am powerless?

Nowadays in the Land of Snows,

Although many people are teaching or practicing the Dharma,

They are actually engaging in the eight worldly concerns.

Those who practice the true Dharma are as rare as daytime stars.

When thinking of this, my heart aches.

All beings that live on the earth

Are burdened by unbearable suffering,

And continue to generate more causes of suffering.

How can you, the compassionate Protector, accept this?

For all sentient beings that establish a connection with me,

Please guide them to the pure realm.

Please transform appearances of the prevalent five degenerations

In accordance with those of the Golden Age of the past.

From now through all successive lives,

May you, the father, always accept us with joy,

Teach according to beings’ wishes and interests,

And offer a happy banquet of the profound Dharma.”

To instill strong interest and appreciation in his disciples toward listening to the Dharma teachings, Jigme Phuntsok Rinpoche publicly shared this story with the sangha.

 

Many uses of Guru Rinpoche's mantra

Pema Wangyal Rinpoche

(Guru Rinpoche’s) mantra is also a gateway to the many different levels of practice. It can be compared to a code that includes the twelve sections of the teachings and the different degrees of profundity of the philosophy that they contain.

Furthermore, it contains all the information that meditators need. That information is always present within us, but it remains hidden by our blindness. The diligent practice of this mantra awakens the wealth of knowledge that lies in the depths of our mind…

Reciting or chanting Padmasambhava’s mantra opens the heart to others’ difficulties, thus becoming a source of healing both for ourselves and others. It enables us to invoke the enlightened beings and, in particular, Guru Rinpoche.

Each of these twelve syllables has the power to allay disease and clear obstacles. Together, these sacred syllables prevent disturbances in the elements (fire, water, wind, earth, and space), and carving them on rocks can protect whole regions. This is, in fact, why rocks on the mountains of Tibet are so frequently decorated with this mantra.

When it is printed on paper or cloth flags flying in the wind, its benefits and message of peace are spread to all beings. Once the painted or written mantra has been consecrated, it has the power to liberate and heal those who see it. When chanted, it calms and liberates those who hear it.

There are masters who have realized the power of this mantra by reciting it millions and millions of times and who can, by blowing on some water, transfer to it by alchemical means the power to heal certain diseases generally considered to be incurable. Those who have mastered this mantra have the ability to eliminate the possible toxic effects of food and to revitalize it.

One can also post the mantra in places where many unfortunate events have taken place. The mantra of Guru Rinpoche is, in particular, very beneficial for families suffering the distress of a suicide, for such events create negative energy that, if not neutralized, is sometimes passed on to another member of the family.

Whether written or recited, Padmasambhava’s twelve-syllable mantra dispels this energy, as well as all recurrent obstacles in general. It also has the virtue of preventing epidemics and contagious diseases.

Even nowadays, the Tibetan masters who hold this tradition still have unusual powers enabling them to help beings on many levels. For example, in the sphere of medicine, my father, Kangyur Rinpoche, was famous for his mastery of this mantra. In a number of visions, Guru Rinpoche showed him substances capable of healing certain diseases. Doctors in Tibet traditionally made use of this mantra, which works on very subtle levels, to enhance their healing powers…

As for the effect of this mantra, the three syllables oṃ āḥ hūṃ have the power to purify beings of the three main poisons—aversion, attachment, and ignorance. The syllables vajra guru padma siddhi hūṃ act more specifically on the afflictive emotions: vajra pacifies the gross emotion of aversion and the obscurations it produces; guru dispels the gross and subtle obscurations of pride; padma removes the obscurations and emotions coming from attachment; siddhi acts on jealousy and envy; and hūṃ purifies ignorance and its resulting subtle obscurations.

This mantra deals not only with emotional disorders due to the five poisons but also with their effects on the physical body—imbalances that upset the major organs… It has great power to protect against external forces liable to disturb the mind and vital organs. It can repulse and eliminate all kinds of violence if someone with immense compassion practices it assiduously, or several people recite it together. 

Oṃ āḥ hūṃ prevents armed conflicts due to the three poisons in general. More specifically, in relation to the five poisons, vajra (or benza) prevents wars caused by anger; guru, those arising from pride; padma, those caused by selfish attachment; siddhi, those motivated by jealousy and envy; and hūng, those sparked by some sudden external influence that tips the balance of things and, for example, drives national leaders to act irresponsibly.

According to Padmasambhava, the effect, on the subtle level, of chanting this mantra just once is so great that if it had form, the whole universe would not be big enough to contain it.

Writing the mantra so that it is seen and reciting it so that beings hear it or remember it are sources of immense benefits. Chanting it in places where there have been accidents, natural disasters, or any other difficulties prevents them from recurring.

If you want to help a dying person or animal, you can place on their body a consecrated copy of the mantra written in gold ink on blue paper. This will have a beneficial influence in the intermediate state and lead that being to a better rebirth.

Chanting the mantra in the car, or any other kind of transport, acts as an effective protection against accidents.

You can also use it to revitalize food. At breakfast, for example, you recite the mantra several times, and then blow on the food. Alternatively, as you recite, you concentrate on mentally gathering the elements’ essence, which then dissolves into the food. This will regenerate the energy in the food, restoring balance and transforming it.

This same method can be used to bless remedies that you take yourself or give to others, so as to increase their therapeutic effects. According to Tibetan medicine, it is possible to reestablish the balance of the aggregates in the physical body by using the active principles of specific plants and minerals.

However, this does not suffice to restore balance to the very subtle energy circulating in the body, or, more especially, to the mind. For this, it is necessary to resort to concentration and the recitation of certain mantras.

This is why in Tibetan medicine we do not just prepare medicines mechanically. The pharmaceutical assistant concentrates with a lot of love and compassion and uses mantras to bless the medicines while preparing them. The doctor does the same before administering them.

This combines subtle effects with chemical effects, leading to the balancing of subtle energies and contributing to the success of the treatment. You too can use this mantra to bless the medicines you take.

In short, the point of practicing this mantra is not only to enable the persons reciting it to obtain blessings and powers but also to enable them to help themselves and others in all sorts of different ways.

So make a habit in your everyday life of chanting the mantra when you get up and go to bed and before beginning a project, task, or journey. When you are happy, chant it to share your happiness. If you are sad, chant it to soothe the suffering of the universe. The benefits produced in this way will pour into you and all beings like an endless river.

Benefits of the Practice of Akshobhya

Kathok Rigzin Chenpo Rinpoche

Akshobhya Buddha is also known as the Immovable Tathagata.  He presides over the Abhirati pureland in the East. In his time as a Bodhisattva, Akshobhya was an attendant of Vairochana Buddha. Having accumulated immeasurable merit, he made a vow while on the path to never give rise to anger towards sentient beings. This is how he earned the name Akshobhya which literally means "without anger"…

I have been reciting the Akshobhya Dharani since I was young. My earliest exposure to this practice was through my maternal uncle, Chaktrul Rinpoche, a reincarnate lama of the Jonang school who also practices in the Nyingma tradition. From a young age, he always performed the Akshobhya practice, whether it is for deliverance of the deceased or for the benefit of living beings. Due to my connection with him, I began practicing Akshobhya early on.

In this current degenerate age, the karma of killing is very heavy, making the practice of Akshobhya Buddha extremely important. It is very easy to practice. Whether one knows the sadhana or not, you can practice by simply reciting the dharani. 

If you cannot recite the dharani, you can still receive benefit by looking at the dharani or wearing it on your body.

Texts related to Akshobhya Buddha are found in the Ratnakūṭa Sūtra in Sutrayana and the Mahāvairocana Tantra in Vajrayana. When Lama Atisha came to Tibet, Tibetans asked which Dharma was best for eliminating negative karma. Lama Atisha replied that Akshobhya practice was the best.

There are many practices for purifying negative karma, each has its specific requirements, precepts, and special means of practice. Akshobhya Buddha is a Kriyā Tantra method, which belongs to Outer Tantras within the Vajrayana.

In Outer Tantra, when one practices the sadhana, one must refrain from eating meat. However, if you are simply reciting the dharani, there are no such requirements; anyone can practice it whether they are vegetarian or not.

The Akshobhya texts mentions that any being who sees the Akshobhya mantra, or on whose body the dharani is placed after death, or any being who hears the dharani being recited in areas with heavy killing karma will not fall into the hell realms. 

Therefore, living practitioners who recite the mantra can eliminate their own karmic obscurations, and reciting it for the deceased can eliminate the karma that leads to rebirth in the hell-realms.

In the degenerate times, maintaining pure precepts is difficult. The Akshobhya practice purifies the karma of breaking precepts. As Buddhists, we strive to follow Eightfold Noble Path, but achieving Right Livelihood is often very difficult because the environment has a great influence on us.

For instance, you may wish to be vegetarian, but your family is unwilling to follow suit. Someone in your family might engage in work that involves killing, such as selling fishing nets, pesticides, or rat poison. Some families own restaurants and engage in killing daily, or are involved in the businesses related to selling meat. Many of these situations are beyond one's control; even if you don't want to do it, you are forced to do it.

What should one do when such life situations conflict with Dharma practice? The Bodhisattva Shantideva mentions in one chapter of the Bodhicaryāvatāra that if something can be changed, change it with a joyful mind; if it cannot be changed, worry is useless. 

In another chapter, Shantideva says that as long as your view or understanding is correct, whatever you do can be transformed into a cause for enlightenment. By utilizing skilful means, your actions can become virtue and meritorious.

There are many kinds of skilful means, including Sutrayana’s skilful means and Vajrayana's skilful means. Vajrayana's methods involve reciting mantras and visualization, while the Sutrayana methods involve reciting Buddha names and dedication of merit. 

If your environment cannot be immediately changed and you cannot avoid the situation, then by utilizing skilful means, you can become a Bodhisattva who liberates beings in that entire area. Because you are there, you connect with these unfortunate beings through the Dharma. 

If you were not there, these beings wouldn't even have anyone who dedicates merit to them or blesses them. Therefore, do not be despondent. Through the blessings of the Buddhas and Bodhisattvas, recite Akshobhya dharani, Primordial Buddha Samantabhadra's mantra, Amitābha’s name or Mani mantra. These practices have fewer requirements, are easier to engage in and are of great benefit. Regular recitation of these mantras can benefit all surrounding beings.

Previously, we established a Dharma center in Keelung (Taiwan) within a fish market. I am someone who gets a headache from the smell of fish but we performed the Akshobhya practice daily, set up an Akshobhya maṇḍala, and recited his name. This benefited the beings and many people there, which was a wonderful thing. I have given the Akshobhya empowerment there many times and the members of the center frequently practice Akshobhya, Golden Light Sutra, Kṣitigarbha Sūtra, and Amitābha Sūtra, dedicating the merits to beings in the fish market.

Therefore, please remember that if you find yourself in such an environment and are unable to leave or change it, you should relax your mind and aspire to benefit all sentient beings. By doing so, you become their protector and their support. By relying on your stores of merit, these beings can escape samsara. You are the Bodhisattva who liberates them, so be brave and do it.

Apart from purifying the karma of broken precepts, the greatest quality of the Akshobhya practice is eliminating the karma of anger. Many masters who practiced Akshobhya no longer get angry. 

For example, Kathok Khenchen Ngaga mentioned in his autobiography that after completing an Akshobhya retreat, he never got angry again in his life. My maternal great-uncle, Ontrul Rinpoche, was regarded by his own teachers as an arrogant and bad-tempered man. After completing an Akshobhya retreat, his temper improved dramatically. I stayed with him for a long time and never saw him getting angry. He always had a kind and peaceful countenance.

Therefore, people with a bad temper should frequently recite the Akshobhya dharani. It is very effective. 

If you see someone getting angry, you should visualize Akshobhya Buddha above their head and recite the mantra for them. Pray to Akshobhya that this person gives rise to kindness and compassion in their heart and stops creating the karma of anger…

For purifying karma, one can also recite Vajrasattva and Primordial Buddha Samantabhadra’s mantra (Ah Ah Sha Sa Ma Ha).  Samantabhadra manifests in Sambhogakaya form as the Buddha Akshobhya and as Vajrasattva in the Bodhisattva form.  They are the same and are all deities for purifying negative karma.

(Note: Akshobhya Buddha dharani is also good for purifying the karma of slandering/abandoning Dharma and slandering noble beings/Bodhisattvas.  It is also helpful to practice Akshobhya for people who are sick. Also, if you are eating meat, you can recite the Akshobhya dharani several times and blow it on the meat to repay and benefit the animal whose flesh you are consuming.)

Bringing the mind under control

Khenpo Sherab Sangpo

If we bring our mind fully under control, the result is liberation and happiness. If our mind is out of control, the result is the suffering of samsara…

As Buddhists, we believe that the perfect means of subduing our mind was taught by the Buddha alone. 

If we seek happiness within the mind, we discover ultimate happiness. If we seek happiness outside the mind, we discover that external prosperity often brings much suffering. 

Therefore, no matter what Buddhist scripture we study through listening, contemplating, and meditating, it is nothing but a source of methods for taming our uncontrolled mind.

In addition, importantly, when we develop love, compassion, and bodhichitta in the mind, we enhance calm-abiding meditation, which gives us a sense of deep peace beyond external conditions. 

If we have these qualities, no matter where we live, whether we have positive or negative people around us, whether we are rich or poor or experience pleasure or pain, whether we hear praise or blame—whatever happens, we will be happy.

Therefore, the great teacher Atisha Dipamkara advises:

“Aim your mind at the Dharma.

Aim your Dharma practice at simple living.”

Aiming one's mind at Dharma day and night

Khenpo Yeshe Phuntsok

The precious human life is a limited resource.  Your lifespan is finite.  Wanting to attain liberation in this life is easier said than done.  In order for us to devote our body and mind to the Dharma, we need the same diligent attitude that Geshe Chengawa demonstrates in practicing Dharma day and night. Our longing to master the essential points of mind should infuse our entire life.  

From the Dzogchen text “Yeshe Lama”, we can see that a genuine Dzogchen practitioner has his practice laid out in a full schedule for the entire day.  The entire six periods of the day and night are used in practicing Dharma, otherwise it is hard to gain the realisations perfectly.

The threshold for entering Dzogchen is actually very high.  Here it is said: when the strong determination to practice Dharma has not arisen in the mindstream, one has to continuously meditate on the topic of precious human life.  Otherwise, there is no way for one to direct one’s mind into Dharma practice day and night.  

In other words, if you do not have such fierce determination to practice Dharma, then the meditation on the topic of precious human life has not penetrated your mind sufficiently.

(Note:

From Words of My Perfect Teacher:

We should be like Geshe Chengawa who spent all his time practicing and never even slept.  Geshe Tonpa said to him, "You'd better rest, my son. You'll make yourself ill."

"Yes, I should rest," Chengawa replied. "But when I think how difficult it is to find the freedoms and riches (of the precious human life) that we have, I have no time to rest." He recited 900 million mantras of Miyowa and did without sleep for the rest of his life.  We should meditate (on precious human life) until exactly that sort of conviction arises in our mind.)

No progress despite many years of practice

Phurpa Tashi Rinpoche

Some practitioners feel doubts about why their mind has not changed much despite doing prostrations, attending pujas, making pilgrimages to holy places, making offerings, giving charity, chanting mantras and reading various Dharma books etc. for many years. 

The merit from these virtuous actions certainly exists. However, compared to the strength of negative karma and afflictions accumulated from past lives, only depending on the power of virtues created by body and speech is relatively insignificant and insufficient.

Paltrul Rinpoche said, "Mind is the source of all Dharmas" Therefore, Dharma practice should be focused on the mind, which is a much quicker and more effective path.

Many people say they have meditated for many years, so why are they still so far from realizing the illusory nature of all phenomena?

One needs to understand that from Hinayana to Vajrayana, a systematic path is required. What is generally lacking in modern-day practice is a systematic and gradual approach. 

Often, the practitioner obtains a meditation method from a certain teacher or a certain book without considering if it will be effective or suitable for one's own capacity.  They may then follow this method for their entire life.  

Although, at the beginning, one might be able to persist in practice because of the novelty of the method, but as time passes, the feeling of freshness and excitement wears off and they find themselves unmotivated to continue practicing no matter how they try.

This is either because the teaching is too high and they lack the foundation to use it, or because the teaching is below their capacity and they don't know how to progress further... These are the primary reasons leading to stagnation in practice.

So, how should one make adjustment to one’s practice?

Firstly, the mind is the most fundamental and essential among the three doors of body, speech and mind, therefore, Dharma practice must be centered upon training the mind.  This is called “training the primary with the primary”.  The virtues of body and speech are only supportive practices, they are called “training the primary with the secondary”.  

(“Primary” refers to mind; “Secondary” refers to body and speech)

Secondly, one needs to rely on a qualified teacher because all the thousand Buddhas of this fortunate eon attained enlightenment by following a Guru. Books are only general explanations, one cannot achieve liberation by relying only on books.

Thirdly, the Guru should transmit systematic methods of practice tailored to one's capacity. If one practices step-by-step properly according to the Guru's instructions then liberation will certainly be attained.

Turning adverse circumstances into merits of Bodhichitta

Khenpo Sodargye

During the Cultural Revolution, Gachuk Rinpoche, a renowned lama from Qinghai Province of China, was the victim of struggle sessions almost every day.

The public humiliation and torture included forcing him to admit various “crimes” before crowds of people, who would then verbally and physically abuse him. Normally after Gachuk Rinpoche’s “confessions,” several men would beat him badly.

Every time he was beaten, Gachuk Rinpoche would take the opportunity to practice patience using the three supreme methods (Bodhichitta motivation, main practice free of concepts, concluding with dedication).

When he was about to be beaten, he would make an aspiration: “I’ll start to practice patience. Now it’s time for me to generate bodhichitta for the sake of benefiting all sentient beings.”  

When he was being beaten, Gachuk Rinpoche concentrated his mind, making sure no anger or hatred arose. His mind was free from the three concepts.

After being beaten, he would dedicate the merit of practicing patience to all beings, especially to those who just beat him. When time allowed, he would recite The King of Prayers (Samantabhadra’s Aspiration to Good Actions). Of course, he would recite this in his mind without moving his lips, because otherwise he would be beaten again. 

If he was short of time, or people were still beating him on the way back to his prison cell after the struggle session, he would recite a shorter dedication prayer. When he arrived at his cell, his dedication prayer would be finished. He would be happy since the practice was complete.

When the Cultural Revolution was over, those who had harmed Gachuk Rinpoche came to him for confession. 

Rinpoche said peacefully, “You have no need to confess to me. Without you, I wouldn’t have had the opportunity to practice patience. I don’t hate you, not even a little bit. On the contrary, I do believe you have your own precious qualities. Please, you don’t need to confess and ask for my forgiveness.”

~~

Note:

What are the "three concepts"?

Khenpo Sodargye

When examining the nature of appearances with wisdom, we realize that dreamlike or illusory appearances don’t inherently exist; they are free from the three concepts of a subject, an object, and an action.

What does it mean to be “free from the three concepts?” As an example, let’s consider making a donation. When we practice generosity, we normally conceptualize a donor, a recipient, and a gift. However, when we examine the nature of these three things, we realize they have no inherent existence, and they appear in the manner of illusions or dreams.

Donor, recipient, and gift are all empty of inherent existence. The three are constructed concepts and labels in our minds, with no inherent nature of their own. Realizing this frees us from the three concepts, so that we are no longer bound by the dualistic mind—the root cause of our sufferings.

To deeply understand emptiness, one should study texts such as Chandrakirti’s Introduction to the Middle Way and Longchenpa’s Finding Rest in the Nature of the Mind.

This precious life

Nice sharing by Lama Tsering about Chagdud Rinpoche

Said during the Covid-19 pandemic (slightly edited for clarity)

~~

Good morning everyone. I hope you're doing fine. I know that there are many people these days who are having a lot of sadness and emotions and upset and depression over the conditions of our quarantines and self-distancing from others. We go through these efforts in order that other people can benefit. 

But I want to tell you a story of what Rinpoche used to say all the time because I remember there were times now and then when either Khandro or I would complain to Rinpoche about this and that, of difficult times, that things were very hard. 

Now you have to remember Rinpoche was a refugee. He went through the Chinese invasion in his country and he lost a lot of his family and it was very difficult — his exodus from Tibet. So, it's not that Rinpoche lived some kind of golden easy life. He had a very hard life.

But when faced with complaints from people who say, “My life is too difficult,” Rinpoche always would say, "No, this life, this life we have now, this is the picnic"...

This life is the life we've waited for. This life, this one in this human body, in this human world, even though we might be sick or we might be getting old or we might be afraid, we could have troubles for sure. But just to be born in this life is a great pleasure. 

To have a human body in this life is a great pleasure. That you can see, that you can hear, that you can read a book, that you have this human body, because this is the life you've waited for. This is the life you've prayed for. This is the life that you have now. This life is your joy and the basis for all (Dharma) realizations and fulfilment, through this human body.

Even though it can be trouble, we do purify karma with our physical hardships and difficulties. But that is our fortune too. And so, Rinpoche would say, don't waste time being angry or upset. This life is as short as stopping to sit on a park bench. You should enjoy it. There's no time to fight or complain or be critical.

Each day, each moment, realize this is the life I've waited for. I'm going to enjoy this moment, this day, this life.

~~

Chagdud Rinpoche:

My mother used to say, “No matter how difficult your life is as a human being, there is no comparison between the difficulties here and the miseries in lower existences.”

(Note: Rinpoche's mother is an emanation of White Tara and a Delog who travelled to the lower realms to benefit beings.)

~~

Chagdud Rinpoche

There was a very great practitioner in my family, Tulku Arik, one of my cherished teachers. People came from hundreds of miles just to look at the place where he meditated. Even the Chinese Communists said, “If you practice dharma the way he does, it’s okay.” He owned only what he could carry on his back and lived in a cave or small meditation house. His practice was very pure and simple. From the age of thirteen until his recent passing at the age of eighty-four, he slept only one hour a night because it was more important to him to practice than to sleep.

As a teacher he could be quite wrathful, directly confronting his students’ attachments and aversions. When students came to him, for the first four years he taught them nothing but the four thoughts. He demanded that they penetrate the meaning and understand the consequences of these teachings until their mindstreams changed and their practice matured.

When people begged Tulku Arik to give more profound teachings, he said, “This teaching may not be good enough for you, but it was good enough for the Buddhas. They meditated for years in order to understand the truth of the four thoughts. If this teaching is not profound enough for you, go somewhere else.”

(Note: The four thoughts are Precious Human Life; Death and Impermanence; Cause and Effect; Sufferings of Samsara)

First establish a good foundation

Jamyang Rinpoche

Many people who practiced Dharma for many years regress on the path, their minds degenerate, there is no improvement and instead one increasingly encounters obstacles.  What is the reason? It is due to lacking a strong foundation —the outer preliminaries or the four renunciation thoughts that turn the mind towards Dharma.

These four foundational thoughts are like the ground, if the ground is properly tilled and fertilizer is added to the soil, then you can sow any kind of seeds in it and produce the crops.  If the soil is not properly prepared, then no seed you sow will bear its fruit. Therefore, the common preliminaries are extremely important.  

Without training sufficiently in the foundational practices, it is like having many seeds but no suitable soil to plant them in.  You cannot plant these seeds anywhere you wish. Without an appropriately cultivated ground, nothing will grow.  Even if some small seedlings grow, it would not survive long enough to produce the fruits.

Similarly, many people have completed the Ngondro and practiced Dzogchen. But they end up regressing on the path and getting even more entangled with samsaric affairs again. They are even more tightly controlled by self-grasping and selfishness than before, they are unable to free themselves from samsara. Many people are like that. 

The reason for this, as I’ve said, is that the foundations of Dharma practice were not sufficiently prepared. Even a building without a good foundation will collapse no matter how good the building materials are.  Therefore, we need to follow the proper sequence of practice — first establish a good foundation.

Mind has the potential for transformation

Dalai Lama

Whoever we are, delusions do not manifest within us all the time. We sometimes generate anger and sometimes generate love toward the same object, which ought not to be possible if things have inherent existence. 

This clearly shows that the real nature of the mind itself is pure, but due to mental factors that accompany the mind, it sometimes appears to have a virtuous quality like love and at other times appears in a deluded form like anger. The nature of the mind is therefore neutral, but being dependent on accompanying mental factors, it may change from a virtuous to a nonvirtuous mind.

Mind by nature is clear light and the defilements or delusions are temporary and adventitious. This indicates that if we practice and cultivate virtuous qualities, the mind can be transformed positively. On the other hand, if the mind encounters delusions, then it will take on the form of delusions. Therefore, all qualities such as the ten powers of the Buddha can also be attained.

The different kinds of consciousness have the same quality of understanding and knowing their object clearly, but when a particular consciousness encounters some obstacle, it may not be able to perceive its object. Although eye consciousness has the potential to see an object, if I cover the object, eye consciousness will be obstructed from seeing the object. Similarly, eye consciousness may not be able to see the object because it is too far away. 

Mind too already has the full potential to understand all phenomena, a quality that need not be strengthened but that may be obstructed by other factors.

With the attainment of the higher qualities of a Buddha, like the ten powers, we attain omniscience that is able to see all phenomena clearly and completely. This state can be attained by recognizing the real nature of the mind and removing all delusions and obstructions from it.

How to contemplate and meditate

Khenpo Tsultrim Lodro

Through reasoning with Dharma principles about various life experiences, we give rise to a feeling of strong certainty about the Dharma topic we are practicing.  At this point, one should rest one’s mind on this feeling. 

For instance, if we were to contemplate on the topic of impermanence and reach a strong conviction that this world is impermanent.  This feeling should be sustained for as long as possible.  At first, it will only last a few seconds or a few minutes.  But through continuous investigation and contemplation, we give rise to this feeling again and again.  This way, we develop the ability to sustain this feeling for a longer time.

By combining logical reasoning, Dharma teachings and our life experiences, we are engaging in contemplation. Through such contemplation, we reach a sense of certainty or conclusion, this generates a stronger feeling of, for instance, the topic of impermanence. Sustaining and prolonging this mental experience is called meditation practice.  This entire sequence of contemplation and meditation is called analytical or insight meditation.

Many people ask, “How do we meditate? Do we think of something or not?”

Whether we think or not during the meditation depends on which type of meditation we are practicing.  If we are practicing insight meditation, we need to think.  Why? If we do not think, then there is nothing to meditate upon.  Just settling the mind without thoughts is like an animal hibernating.  Many animals spend the winter hibernating for two to three months.  They do not think during this process, it is akin to sleep.  This does not solve any problem.

In the form and formless realms, there are beings who naturally abide in a thought-free state without even needing to meditate.  Their minds are very pure and peaceful.  However, at the end of their lifespan (which lasts for eons), when their merit is exhausted, they will give rise to mental afflictions again and continue to take rebirth in samsara.  This thought-free state did not solve any problem relating to birth and death for them; it did not bring them liberation.  Therefore, a peaceful and thought-free mind is not the solution, especially for Dharma practitioners who are seeking liberation.

There are some CEOs or people with depression who use meditation to suppress or reduce their worries.  This has some benefits for mental health.  However, today, we are not here for this purpose.  A Buddhist is trying to end mental afflictions and realize emptiness; therefore, we need to engage in contemplation and insight meditation.  With contemplation, there is something to meditate upon; without contemplation or investigation, we will not reach any conclusion or certainty.  Without any conclusion, what is there to meditate upon?  There is nothing whatsoever to meditate upon.

When we practice emptiness, it is the same.  First, we use various reasonings. We have discussed these methods before.  For instance, we feel that there is an “I” existing.  Therefore, when others criticize us, or when our colleagues or neighbours are better off than us, we feel unhappy.  If our colleagues or neighbours are worse off than us, we feel superior and proud.

Where does this “I” come from?  We need to use Dharma reasonings and inference. Through analysis and contemplation, we get a deep conviction that “I” doesn’t really exist.  This is the conclusion of logical reasoning.  This is not a conclusion we reached through imagination or visualization.

The western field of logic in philosophy can produce an understanding of “non-self”, however Dharma reasoning is much more refined, subtle and rigorous.  We first learn the Dharma reasoning, then use it to produce a very definite and clear sense of comprehension, almost as if we are seeing it before our eyes for ourselves.  For instance, a deep clarity arises that this “I” truly does not exist.  When we have this strong feeling of “non-self”, we should not let it dissipate quickly, but continue to sustain it to the best of our ability.

We contemplate and meditate upon the topics of emptiness, impermanence, precious human life, nature of samsara, etc., in the same manner, using the same method.  This is insight meditation.

The second type of meditation is concentrative meditation.  We do not contemplate the above-mentioned topics. For instance, when we practice impermanence, we sit in meditative posture and focus our mind directly on impermanence.  The moment we focus our mind on this topic, a very strong feeling of impermanence arises right away.  There is no need to persuade ourselves through contemplation or investigation. The moment we think of our life, this world, time and space, we feel a deep sense of impermanence.

When we are capable of entering this state immediately, then contemplation and investigation becomes unnecessary because we already possess this deep certainty. We simply settle our minds on this deep sense of certainty and meditate.  This is called concentrative meditation.

The same goes for the meditation on non-self.  We simply sit and absorb our attention on the certainty of non-self.  There is no contemplation or reasoning.  In just one moment, we are in that state of non-self.  We deeply experience that state of non-self and emptiness. When our mind is silent and focused on emptiness, it instantly generates the feeling of emptiness.  At this point, contemplation is not needed; just resting in this state will suffice.  This is called concentrative meditation.

At the beginning, we need to distinguish between concentrative meditation and insight meditation.  This is the same for every practice.  Which type of meditation suits us? Generally, every beginner starts with insight meditation.

Without contemplation and investigation, the mind will not generate any feeling. The mind is vacuous and blank. Simply resting the mind in such a state is nothing but spacing out.  No wisdom or insight will come from this.

Externally, a person may sit in the seven-fold Vairotsana posture in a shrine-room with very impressive form;  on the other hand, another person who feels very stressed out is slumping on a sofa at home without wishing to think of anything or to seek anything.  Their external forms may differ, but their minds are basically in the same state of spacing out.  There is really not much point to this kind of Dharma practice.

Dharma illuminates our mind

Jamyang Rinpoche

If we look at the words of the teachings, they are simple. There’s nothing much to talk about it. However, to carry out the contents of the teaching is not that simple. It is in fact quite difficult. The reason is that we have been wandering in samsara since beginningless time; our habitual tendencies are very ingrained and deep; our self-grasping and selfishness are rather strong.  To be able to let go of everything at once is quite hard. But we can use the pith instructions to gradually adapt our minds to the Dharma teachings… 

We wish to treat the illness in our mind.  What are we trying to treat?  In the end, it is the self-grasping in the mind that we are trying to cure. To cure a chronic illness, we use all types of methods, like acupuncture, moxibustion, massage, medicine etc. Similarly, our ultimate aim in using these different teachings is to destroy self-grasping, to solve this problem of self-grasping. Once this problem is removed, there is no problem in reaching liberation. Without removing self-grasping, even if you know and memorized the entire Tripitaka, it is not certain that you will attain liberation.

~~

As Dharma truly enters your heart and mind, your mind feels less tense and more relaxed.  Why? Because the mind begins to let go of suffering (and its causes).  For instance, in the past, you are afraid of passing through a place due to many poisonous snakes or tigers.  A single mistake could lead to being killed or hurt by these creatures.  However, someone teaches you the method to go through that place safely without any worries.  Then you feel very happy and confident.  

When Dharma really shines on our mind, our life is illuminated and becomes brighter.  The more you practice Dharma, the less mental suffering and afflictions bind and harm you.  However, if you practice Dharma and find your mental suffering and afflictions increasing, then you are practicing wrongly.

Recognition of faults is progress

Jamyang Rinpoche

When we can’t see the faults of others and instead see their good qualities, Dharma has truly merged with our minds.  Otherwise, the more you practice Dharma, the more you see faults in others, then Dharma and the practitioner are already going in opposite directions.  

The Dharma has become the source of your afflictions instead of being a remedy for them. This is not Dharma practice. One need not ask your teacher how well you are progressing on the path because today I am already giving you the way to check yourself. If you find a lot of faults in yourself, then the Dharma is beginning to merge into your heart.  

Why is recognising faults in oneself a sign of progress?  This is because we have been accumulating a great deal of afflictions and negative habitual patterns in samsara for many lives.  In even one moment, we give rise to many afflictions.  We are controlled by the three poisons of desire, anger and ignorance.  These three poisons will always give rise to suffering. It is impossible that they are faultless.  These three poisons contaminate our mindstream.

When I was meditating in Yarchen monastery, at first, it went well; but after a while, I felt as if my mind was full of thoughts. I felt as if I was going crazy. Later, I asked Lama Achuk Rinpoche, “I did not have so many afflictions and thoughts in the past, now there are so many thoughts, am I practicing wrongly?”

Guru replied, “No, in the past, you allowed the three poisons to be free to do as they wish, you did not recognize their workings. Now, you are practicing and observing them with mindfulness. You have recognised their workings. This is genuine Dharma practice.” 

When you recognize your afflictions, you are already on the path. The Dharma is coming close to you. In the past, when you did not notice your afflictions, you were very happy. For instance, you might meditate in your room and enter a comfortable state, you are attached to this state of comfort or bliss. You are already trapped by this samsaric state — a state of desire for that bliss or happiness. 

Or for instance, when we eat something and say, “This is delicious,” then one has already slipped into a state of attachment to that taste, we have already fallen into greed. That’s why I said that we should not practice emptiness or meditate on the higher teachings first before the foundations are solid.