Seeing light in the practice etc

13th Pureland Patriarch Yin Guang

The pureland practice is suitable for all capacities. People think that since uneducated, stupid men and women can recite Amitabha, this practice must be for such people.  In the end, (when they reach the pureland), it is these ‘stupid’ people who take pity on those ‘smart’ people whose practice lacks true wisdom.

~~

Nowadays, the country is in deep unrest and war and its citizens are suffering, this is caused by those in power.  Such powerful people have accumulated merits in their past lives, but they did not seek rebirth in the pureland.  Therefore, in this life, they harm others and destroy the country by using the power of these ripened merits.

~~

(Referring to another practitioner) Seeing light when she is reciting Amitabha is a demonic state.  You should write to her immediately and tell her not to regard it as something good.  After some time, the demonic state will subside naturally.  If she regards it as sacred, I’m afraid she will be possessed by some demon or spirit before long.  If her mind gets entranced by this mara and becomes mentally unhinged, nothing can help her.

Actually, we all have countless karmic debts of enmity from beginningless time.  These karmic creditors wish to seek their revenge, however, because you are reciting Amitabha and practicing, they are unable to act.  This lady wished subconsciously for some good states to appear in her practice, therefore her karmic creditors manifested those states.  This made her happy and she imagined that she has attained something in her practice or even accomplished the noble path. 

When a strong attachment is developed to this idea, she will lose mindfulness.  The demon can then enter through her orifices and drive her mad.  Even Buddha cannot save her then.  Many practices in this world have caused people to go crazy because they do not know how to place emphasis on not following discursive thoughts and on directing the mind with mindfulness.

Instead, some practitioners seek to become special and holy, they fantasize about gaining some divine state.  Like drinking poison, they become confused, intoxicated and ignorant.  Everything is upside-down.  They pursue things that are mysterious and strange.  The truth is their thoughts and inclinations only draw the demons and ghosts to them.

You should teach her to recite Amitabha one-pointedly.  Besides Amitabha, she should not think of other things.  As the fog clears up, the sun will naturally be seen with full brilliance in the sky.  The benefits of concentrating on Amitabha with one mind and the harmful effects of always seeking some special state is repeatedly explained in my collected writings.  Please send her a set of this and tell her to try her best to follow my words.  Do not regard this state she is experiencing now as authentic.

When such states arise, do not feel happy or fearful about it, then the state will dissolve by itself.  For instance, if a thieving person entered one’s home and you regarded him as your family member, you will suffer great losses.  If you know him to be a thief and become very paranoid, that will also harm you.  If you feel neither happy nor fearful and ignore him, then there is no way for him to establish himself in your home.

Renunciation and a sense of urgency

Khenpo Tsultrim Lodro

How does one determine if one has renunciation or not?  Lama Tsongkhapa stipulated this requirement in “Three Principal Aspects of the Path”: If one seeks liberation day and night without break, then this is considered genuine renunciation.  However, this standard is quite high, ordinary beings cannot develop this level of renunciation right away.  Therefore, I propose that we first set a lower standard of renunciation.

Someone without renunciation will only seek pleasurable conditions in this life, or a good rebirth in their next life in the heavens or as a human.  They are satisfied with this goal and do not wish for anything beyond that.  

A person with renunciation may occasionally have such wishes too — he may enjoy good food, good clothes and good living conditions etc. However, he knows deep down that this is not the ultimate meaning of life and that these enjoyments are just temporary ways for living this life.  He understands the futility of these temporary conditions ultimately -- such a feeling cannot be shaken off and accompanies him always. Due to this, he knows that these good conditions are not indispensable, it is okay to have them; it is also okay to lose them.  

Such a practitioner’s mind is really set on liberation.  If a practitioner has this type of constant awareness, then, basically, he possesses renunciation. A practitioner must develop renunciation before going into the more advanced Vajrayana practices.

~~

Traleg Rinpoche

It is fairly common for people to be enthusiastic about their practice at the beginning of the spiritual path, especially if some life situation has triggered their search. Some people are driven to spiritual practice out of despair or unhappiness or some kind of health scare or because they just got divorced. 

After meditating for a while, they begin to feel better and go back to their old ways as if nothing were the matter—until the next time disaster strikes. We have to remind ourselves that even when everything is going well there is no insurance that our lives will continue in a positive direction. 

People often think that if they eat well, exercise properly, and have a loving partner, a loving family, and rewarding work, this will guarantee them a long and happy life. The truth is that people die suddenly from unexpected causes all the time, regardless of their healthy lifestyle, careful intentions, or fortunate circumstances.

The four contemplations (common preliminaries/ngondro) are not presented to make us morbid or morose but to help build a real appreciation for our opportunities while we have them. If we do not think about the precious human body, impermanence, the sufferings of samsara, and karmic cause and effect as we do spiritual practices, we may not commit ourselves to their transformative potential. 

If we think that each new day is just another day, we will never generate the motivation to do anything much. Each day is *not* just another day; it is a day that is going to determine what direction we take in the future. If we think that each day and each moment is precious, we will appreciate our lives more and feel motivated to pursue our spiritual goals. These four contemplations are designed to strengthen our resolve to approach spiritual practice in this way.

Comparing pureland method with recognizing the nature of mind

13th Pureland Patriarch Yin Guang

Letter to Layman Ruan He Jing 

I know that you have studied Dharma for many years and your family are all living in accordance to Buddhist principles.  This is worthy of admiration. But I do not know if you are aware of the pureland practice which directly bypasses the stages of the Dharma path and whether you can develop true faith in it.

The Buddha taught countless Dharma practices; if one looks for the swiftest method, it can only be the Chan (Zen) practice.  If one is of the highest calibre, simply listening to the teaching generates countless insights and one masters the meaning of all Dharmas.  However, this is simply an insight, not a realization.

Someone who actually gains complete realisation and sees the nature of mind is, truthfully speaking, quite rare in this world.  Many people are often mistaken about what they understood.  What they call “insight” is often far from the case; those who truly have insight are quite few and far between. Even if one has attained genuine insight, it is still very far away from ending the cycle of birth-and-death.

This is because although the practitioner has gained some insight, the mental afflictions and habitual patterns from countless past lives still remain and need to be purified by various types of skilful methods.  Once one has completely purified these mental afflictions and habitual patterns completely, then one can end the cycle of birth-and-death, entering the ranks of the holy beings.  If mental afflictions are only partially eliminated — even if only a tiny bit of affliction remains — then there is no way to get out of the cycle of birth-and-death. 

Therefore, if one imagines that simply recognising one’s own nature of mind is sufficient for accomplishing the path and that nothing else needs to be practiced, then this practitioner is greatly mistaken.  

If a practitioner has truly recognized the nature of the mind and ceased all mental afflictions, then one could say that he has attained the path and uprooted the very basis for birth-and-death. Therefore, this person has liberated himself from samsara.  However, if one recognizes the nature of mind and yet is unable to end mental afflictions entirely, how is it possible for him to depart from samsara?  

Although a person who has recognized the nature of mind is superior to a person who does not have this recognition, he is still unable to end the cycle of birth-and-death.  Taking rebirth in samsara again, this practitioner might become confused and lost in his next life— this is a very dreadful outcome.  And here, I am speaking of those who have genuine recognition of the nature of mind. 

For those who mistakenly believe that they have recognised the nature of mind, it is needless to describe (what their outcome would be).  

The method of Chan practice depends on one’s own strength of practice; therefore, in comparison to the method of reciting Amitabha’s name, the benefits are as different as heaven and earth.  

The method of reciting Amitabha’s name is a special method among the many methods that Buddha taught.  It is a method suitable for practitioners of all levels of capacity, whether you are of a high or low capacity.  

The practitioners of the highest capacities include great Bodhisattvas like Manjushri and Samantabhadra, whose practice do not go beyond the pureland method; while practitioners of the lowest capacity such as sinners who have committed the five uninterrupted karma and ten non-virtues are also able to engage in this practice.

Only those with genuine faith and ardent aspirations can take rebirth in the pureland while bringing along their karma.  This is due to the Buddha’s kindness.  If the pureland practitioner has already attained samadhi and cut all mental afflictions, he reaches the level of a great Bodhisattva when he is reborn in pureland.  All Dharma methods come from this method and return to this method (ie, all practitioners take rebirth in the pureland and attain Buddhahood from there).   

The pureland method seems simple and shallow, however its profundity is beyond estimation.  It seems like an elementary practice, yet it covers the entire path without exception.  All Buddhas attained Buddhahood and benefitted sentient beings with the assistance of this Dharma method, using it as a path with an excellent beginning and an excellent end.  

I was afraid that you have not met anyone who truly understands the pureland method and may therefore belittle this practice, preferring instead to focus your efforts on the Chan practice of realizing the nature of mind, thinking that recognizing the nature of mind is all you need.  Therefore, I cannot help but say these words.

My words here are insufficient to prove the point. Please read the texts “Ten Essentials of the Pureland Practice”, “The Records of Holy Practitioners of Pureland”, and my collected writings.  Reading these will perhaps relieve you of the doubt that my words are without good reason or misleading.  

If you truly understand the difference between relying on the power of Buddhas and relying on your own power, you will not be obstinate about only trying to recognize the nature of mind, thinking that recognition of the nature of mind is the path that eschews the need to recite Amitabha’s name and seek rebirth in the pureland.

Ancient practitioners like Chan Master Yuanze who knew the past and future clearly could not end the cycle of rebirth.  The two Chan Masters Wuzujie and Caotangqing both had very deep insights; we might ask who among the contemporary Chan practitioners could equal them, yet even they both took further rebirth in samsara.

From this, it is quite evident that ordinary beings should practice the extraordinary method given by Buddha.  No matter which calibre you are, you can be liberated from birth-and-death with the pureland method. This is due to the blessings and power of Buddha Amitabha.  If one had to rely on oneself only, I am afraid your liberation would be even more far-fetched than a dream-fantasy, if you are willing to believe what I said.

Addressing the doubts of a long-time pureland practitioner over the workings of karma

13th Pureland Patriarch Yin Guang 

(He is considered the emanation of Mahasthamaprapta Bodhisattva or Vajrapani)

Question : I have been vegetarian and reciting Amitabha’s name for many years. It is said that Buddhist practitioners are watched over by Buddhas of the ten directions and three times. The devas, nāgas, eight classes of beings and mighty Dharma protectors constantly accompany and guard them. Negative karma from past lives is gradually purified, even if there is past enmity, they cannot cause harm. This is what the Buddhist scriptures teach and is by no means untrue.

However, in March, I unexpectedly received a death notice from relatives in Shanghai. It concerned Mrs Zhang, a very devout Buddhist. She had been vegetarian for over twenty years and often went to the monastery to listen to the Dharma. Whenever she met others, she would urge them to recite Amitabha’s name and be vegetarian. She was extremely compassionate and devoted to virtuous deeds.

Who would have expected that, one day, while delivering vegetarian food to a fellow practitioner, she was walking along the road when she was suddenly hit by a car. Her body was taken away by the police and her family only learned of the incident three days later and went to retrieve her corpse for burial.

When I heard this, I was so shocked and, to this day, unable to resolve my doubts. Those within the Buddhist community who heard of it were also deeply unsettled. Therefore, I respectfully write to the Venerable Elder for guidance.  Why did she have such a tragic death? Did she manage to attain rebirth in Sukhavati? Please explain this clearly so that everyone may feel at ease and continue reciting Amitabha’s name with confidence. I would be endlessly grateful.

Reply from Venerable Yin Guang:

From your letter, it seems that you, Sir, have yet to attain a genuine understanding of Dharma principles. From beginningless time, the negative karma created by us ordinary beings is immeasurable. The Avataṃsaka Sūtra says that if negative karma could take form, all of space in the ten directions would not suffice to contain it.

One must understand that when the practitioner’s cultivation is truly sincere without pretence or hypocrisy, negative karma can be turned around and purified. Heavy karma can be lightened while karma that would ripen later (in a more severe form) will ripen earlier (in a lighter form). Ordinary people can only see the immediate good or bad circumstances; they cannot comprehend how cause-and-effect from past and future lives truly unfold.

This elderly lady practiced diligently for many years yet died tragically. It may be that through this suffering she extinguished the karmic retribution of being reborn in the three lower realms and thus attained rebirth in a higher realm.  If she had genuine faith and aspirations, she might be reborn in Sukhavati. However, since I lack the clairvoyance that knows others’ mind, I do not dare to confirm if she has taken birth in Sukhavati or not.

What can be stated with certainty is this: virtue inevitably brings positive results while non-virtue inevitably brings suffering. If one creates virtue yet receives a seemingly bad outcome, know this to be the fruition of non-virtue from the past and not the result of present good deeds. 

You and others, upon seeing this elderly woman meet such an end, gave rise to the doubt that “virtue brings no blessings, therefore it is not worth practicing virtue,” thus becoming alarmed and confused. How does such understanding differ from that of people who have not listened to the Buddhadharma at all?

If one deeply believes in the Buddha’s words, one would not give rise to such fear and doubt because of this one incident. Causes and effects overlap endlessly—sometimes this cause has yet to bear fruit while the result from another cause ripens first. 

It is like planting rice. What is planted earlier is harvested earlier. Or like debt collection, the stronger creditor demands repayment first. In ancient times, there were people who performed virtue throughout their lives who died miserably, thereby extinguishing past karmic debts. In their next life, they attained wealth, nobility, and honor.

For example, during the Song dynasty, a monk at Ashoka’s monastery wished to build a relic hall. Knowing that Prince Yi had great power, he went to solicit donations from the Prince, but the Prince gave very little. The monk was very angry and severed his own arm with an axe in front of the relic hall, bleeding to death.

At around the same time, the prince’s wife gave birth to a son who cried incessantly. When the nurse carried him around, he would stop crying only when brought before a hanging image of the relic pagoda. Once away from the picture, he began crying again. The image was taken down and constantly shown to him, thereafter the child stopped crying completely.

The prince found this strange and sent someone to Ashoka’s monastery to make inquiries. It was discovered that on the very day the child was born, the monk had severed his arm and died from loss of blood. The prince then sponsored the construction of the entire relic hall. When the boy reached the age of twenty, Emperor Ningzong died without an heir, the boy was adopted and ascended the throne, reigning for forty-one years as Emperor Lizong of the Song dynasty.

The monk’s death was a tragic one. The infant cried ceaselessly but calmed down at the sight of the relic image. Who is to say whether this child was the rebirth of the monk who died so grievously after severing his arm?

This account is in the Records of Ashoka Mountain. I personally read it in the 21st year of the Guangxu reign when I paid homage to the relics for more than a week. 

Those who understand Buddhist principles are unshaken no matter what circumstances they encounter, they will never doubt the law of cause and effect nor doubt the Buddha’s words. Those who do not understand cling rigidly to worldly views, they are unaware of the complexity of karma and give rise to deluded doubts.  This is entirely due to the absence of right view.

Those who recite Amitabha’s name receive the blessings of the Three Jewels and protection of the eight classes of beings such as devas and nagas, this is an established principle and certainly not false.  One who does not understand that purification makes heavy karma ripen earlier in a much lighter form naturally forms such doubts.

In the past, in the Western Regions, there was the Vinaya master Śīlabhadra whose virtue was so immense that his fame pervaded India. Due to past karma, he suffered from a very terrible illness with suffering so cruel that he could not bear it and wished to end his life. 

Then, the three Bodhisattvas Manjushri, Samantabhadra, and Avalokiteśvara appeared and said to him: “In past times, you often took birth as a king who harmed beings.  This karma would throw you into the lower realms for a long time, but because you propagate the Buddhadharma in this life, this small suffering in the human realm has arisen as a purification of the karma of immense suffering in the hells for many eons. You should accept and bear with it. A monk Xuanzang of the Tang Dynasty will come to India to learn the Dharma from you for three years.” 

Upon hearing this, Śīlabhadra endured his suffering and repented sincerely, over time he recovered. Three years later, when Xuanzang arrived, Śīlabhadra instructed his disciples to describe the suffering of his illness. Those recounting it choked with tears, showing how extreme the pain had been.

If one does not understand causes from past lives, people might say that Śīlabhadra was not a truly accomplished monk; they might question why such a great practitioner could still suffer so terribly, doubts about the efficacy of Buddhadharma might arise.

What you know is limited, thus when you encounter something unusual, you immediately fear and doubt. Those without sufficient good roots may lose their faith or regress on the Dharma path. 

Likewise, when good circumstances arise for evildoers, people again give rise to wrong views. They do not know that everything arises from previous causes and that purified karma can ripen earlier in a lighter form or, conversely, (constantly accumulated) karma can ripen later and in a much heavier form.  The interaction of causes and conditions is very intricate, it does not work in a neat and obvious way. 

Protecting life is supreme

Lord Buddha Shakyamuni:

Life is the root of all qualities. Hence, protecting life is a gift that grants all forms of happiness. Among all forms of generosity, the mental state of wishing to give life is supreme. Among all forms of discipline, the discipline of giving life is the supreme way to gain rebirth in the higher realms.

If the practice of such discipline is dedicated toward the enjoyment of objects that serve as causes of affliction and craving, then one will become Brahmā, Māra, or Śakra.

If it is dedicated to becoming a great human being, then one will become a universal monarch, possessing the seven treasures and ruling the four continents. If it is dedicated to becoming a great asura, one will rule the realm of the asuras. If it is dedicated to becoming a great yakṣa one will rule the realm of the yakṣas.

This great compassion is the seed of the sacred Dharma. It is a protection against cyclic existence and a lamp for those who are lost in the darkness of cyclic existence. Such is the practice of refraining from killing. By giving up killing one cultivates love and becomes a compassionate being.

Deciding to refrain from killing brings purity and joy. When one is unable to actually save others, one should remain impartial. This will make one’s mind rest in the four abodes of Brahmā.

In essence, the roots of virtue that ensue from having given up killing are inconceivable because they accomplish whatever aim one may dedicate them to in whatever applicable way.

As an analogy, when an expert goldsmith works with fine gold, he can turn it into anything he wants: ornaments, vases, human figures, or Buddha figures. Similarly, someone who guards against killing and maintains that practice unerringly without violating it may accomplish whatever aim he or she is dedicated to in whatever applicable way.

Thus, those who give up killing are close to the transcendence of suffering. They will enjoy the company of spiritual teachers and possess the fortune of benefiting themselves and others. They are a field of merit for hell beings, animals, and starving spirits.

Within cyclic existence they possess and follow the Dharma. They will accomplish the ideals of those who possess the Dharma and also become stable in this accomplishment.

They are not frightened or oppressed by rulers, robbers, water, or fire. Rather, they find joy within. They are seen as unassailable by other peers who possess the Dharma. Thus, killing should be given up. 

(From the Sutra of The Noble Application of Mindfulness of the Sacred Dharma)

Any practitioner can attain accomplishment

HH Kathok Motsa Rinpoche

Any practitioner can attain accomplishment.  There are certainly people who attain realisation in this body.  Lay-practitioners can also attain realisation in this body. There are past examples of this happening.  When I was young, I went to Kathok Monastery to seek alms.  In Derge, there was this old man who attained rainbow body through reciting the Mani mantra. 

In the earlier part of his life, he did everything that was sinful and non-virtuous.  He hunted animals for a livelihood.  Later, he felt the weight of his negative karma and decided to stop all non-virtues.  He corrected all his wrong behavior and began to accumulate virtue. He kept reciting the Mani mantra and finally attained rainbow body, leaving behind his hair and nails. At that time, another person even wore his old man’s hair and nails around his neck as a protective amulet. 

At that time, I was 17 years old.  Jamyang Khyentse Chokyi Lodro Rinpoche said to me, “This is still considered a good age because people are still attaining rainbow body in Derge.”  This old man only knew how to recite the Mani mantra. Moreover, he lived on hunting for the first half of his life.  Due to his diligence in Dharma practice and due to his faith, he attained realisation and even accomplished the rainbow body.  Therefore, (I say that) any practitioner can gain accomplishment.

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,

Amidst ordinary beings with inferior karma,

And constantly suffer sickness, demonic forces, and adversity.

When I am thinking of this,

A mixture 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 (Tibet),

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 who 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.