Amitabha Path
Thursday, November 14, 2024
A story of a great practitioner (1)
Friday, November 8, 2024
Creation of Sukhavati
Friday, October 25, 2024
Efficacy of Dharma at the point of Death
Khenpo Karthar Rinpoche
Essentially, the practice at the time of death consists of praying to and cultivating devotion for your particular chosen deity. This would involve as clear as possible a recollection of the deity's appearance and so on. The attitude that you always take toward a deity when you are practicing it is that it is your source of refuge, your protection in this life and in future lives, as well, because it will dispel obstacles. You have had that idea throughout your practice life, so at the time of death—since you are familiar with the appearance of that deity because of your meditation on it—when the hundred peaceful and wrathful deities appear to you in the interval after death you will actually see your deity face-to-face. Your deity will be either one of those deities or their emanation. Because of your familiarity with it, when you meet your deity face-to-face you will be led by that deity to their pure realm. You will be born in that deity's pure realm and will take your place in that deity's greater retinue.
Most of the "Great Liberation Through Hearing in the Bardo" is concerned with this encounter between the recently dead person and the forty-two peaceful and fifty-eight wrathful deities. However, the liberation is effected not only through hearing but through the practitioner's own previously-created familiarity with the deity. Basically. people achieve liberation through meeting their deity. and this is one of the great results of meditation on a deity. You meet the deity after death and are lead to that deity's pure realm.
In fact, there are people who have spent their lives
meditating on the Buddha Arnitabha who see him even in the moments before
death. There was an old woman who passed away in Tibet who had meditated on
Amitabha all her life. I knew her family, and this is how I know what happened.
When she was dying she was told to pray to Amitabha, and she suddenly announced
that Amitabha was right there. She said that he was right in front Of her, and
that she could see not only him but also the entire realm of Sukhavati, and she
began to describe it. In that kind of situation there is no question but that
the person is achieving llberation at the time of death through their
familiarity with and devotion to their deity.
A similar story involves a woman called Marj, who used to
make a lot of lamp offerings on the shrine at the center. She also attended a
month-long teaching I gave on Amitabha, which included instructions in the
Amitabha ejection of consciousness. Later, she developed cancer and went back
to her family in California, where she was cared for by a friend from Florida
who has since then also passed away. Previously, Marj had not gotten along with
her mother, but while Marj was dying, she called her mother by name, she called
her Mommy, and embraced her and they were reconciled. During the next few days
her condition deteriorated quickly, until finally she was hardly able to
breathe. On the day she passed away, she suddenly started laughing and
announced that Amitabha was there right in front of her. Then she passed away.
After she died, her face remained in a smile and her
countenance was quite bright and cheerful. A Gelugpa Geshe came to see her body
and announced that this was the result of the accumulation of merit of someone
who makes offerings, who will not be reborn in lower states, but will be reborn
in higher realms and so on. The people there attempted to tell him that she had
not only made offerings but had meditated on Amitabha as well, because he did
not speak English, the message did not quite get through.
Another similar story concerns Michael Doran, who most of
you knew or met. I was there when he died. I spoke to him a few days before his
death, and at that time he seemed quite sad and cried a bit. But I was there
again on the day of his death, and as he approached the time of death he began
to act somewhat playful. There were a lot of people in the room. He waved
everyone except me and Lois DePiesse out of the room with his hand. Then he
made this remark saying, "Look at all these Buddhas." Then later on he
said, "The light is so bright." The light in the room had not been
adjusted. It had not been changed at all, but he seemed to be seeing some sort
of very bright light. Then he joined his palms in front of his heart and said,
"Lord Buddha," and then he said, "No problem," and he
removed the oxygen that was in his nose. He pulled that out and put it behind
his head. Then he tried to pull out some kind of I.V. or something, probably
morphine or something, that was going into his arm, but was not able to pull it
out. He gave up on that and joined his palms together in prayer. Smiling, he
died.
I never saw Michael doing a great deal of formal practice, but he had a very benevolent disposition and he was very concerned with things like, for example, the creation of the First Light. I think it was the merit of those activities that caused his death to be what it was. All of this has served as proof for me that the power of Dharma remains undiminished and that even today, if anyone practices it the results will be evident. The question still remains about whether we are able to practice or not and whether we will do so or not, of course, will make a great deal of difference. But the Dharma itself is still as effective as it ever was.
~
The story of Aku Thutop Rinpoche
Kathok Rigzin Chenpo Rinpoche:
Many fellow disciples (vajra siblings) of Aku Thutop Rinpoche, who is from my hometown, went to the Dakini pureland. There are records of this. I think there might be eight people or four people, I can’t remember exactly. There might be eight accomplished masters, out of which four went to the Dakini pureland in an amazing way. Ranggya Rinpoche told us about it and we recorded it down. This is a recent event, about 70 years ago.
At first, Aku Thutop Rinpoche contracted leprosy. He
received some teachings and entered retreat.
He retreated on the Simhanada Chenrezig practice for 12 years. One of
the benefits of this practice is to cure leprosy. After his 12 years retreat,
Rinpoche recovered from leprosy completely.
At the conclusion of his retreat, Simhanada Chenrezig appeared to him, prophecized that his karmically connected deity was Vajrayogini and
instructed him to do this practice.
The deity gave him other instructions such as where
to find the Guru and so on. Later, Rinpoche did retreat on Vajrayogini for more than
10 years and saw the Dakini herself. I
am not exactly sure how many years of retreat he did on Vajrayogini. His disciples are still around, we asked many
of them but they are not in accord about how many years Rinpoche did retreat.
Different accounts gave 7 years, 10 years or 12 years. So we are not sure. In any case, he practiced for a long time and
saw the deity herself. Rinpoche possessed the power of mantra.
Some of his disciples are major teachers of the Gelukpa
tradition and they are still around. He has disciples in the Nyingma and Sakya
tradition too. His Gelukpa disciples include some high lamas in Xikang.
When Aku Thutop Rinpoche was ill, my family supported him in
his retreat. It was not out of faith but
mainly to assist an ill practitioner. Later, when he recovered and attained his
accomplishment, he remained in that area. He would do retreat in a tent or a
cave. He gave away offerings received to others such as sick people or
disciples.
Many sick people came to seek the Dharma from him. He only
transmitted the Dakini practice. I think it might be because he did not know
many other practices. He concentrated on the Dakini practice. Many leprosy
sufferers or people with serious illnesses went to him for blessings. Many were
cured although there were some exceptions. Some 100 to 300 people could be
found encamped around Rinpoche at any one time. But dozens of them stayed near
him for the long term. They set up tents
or dug out a cave to stay by him.
Every afternoon, Rinpoche would give them blessings. He
would give them blessed water and recite prayers for them. When he accomplished the Dakini practice,
Rinpoche had many powers.
Once, when the river flooded, and people who had gone to do
smoke offerings were stuck, Rinpoche took some rice from his shrine and told
people to sprinkle them on the flooded area.
Within an hour, the flood subsided and everyone could return. It was almost as if the river stopped. This happened several times.
Once, there was a wildfire during winter. I think Rinpoche
gave them some rice again which they sprinkled in the direction of the fire and the fire died down very quickly. Such
wildfires happen frequently in winter in Tibet when the grass is dried up, and
it could last for several days causing great damage or loss of lives. But Rinpoche had this kind of power. This is a kind of worldly/mundane power,
Rinpoche also had supramundane powers.
I heard from some relatives that Rinpoche often had many
snakes slithering over him in his cave. The snakes in Tibet are not very
poisonous, perhaps a little poisonous, but not sufficient to kill a human. Rinpoche was never afraid when the snakes
glided over him. His cave had many snakes. Simhanada Chenrezig has many nagas
among the deity’s retinue. (So these snakes are a manifestation of the nagas.) Rinpoche told
people not to hit the snakes and that the snakes would not bite. He had a similar relationship with
animals. If he said something, it would
be fine, but usually he doesn’t speak much. Rinpoche practiced four sessions
daily until he passed into Parinirvana.
When he passed into Parinirvana, it was noon. My maternal
grandmother was ill at that time, so my family invited more than 50 sangha to
do a thousand offerings to Medicine Buddha puja for her. It was on the 25th
lunar day of the Saka month —the Dakini day.
Rinpoche had lunch with these sangha.
Rinpoche kept pure Bhikkhu vows. He did not eat after noon. He had tea or yogurt in the afternoon
sometimes.
After his lunch with these sangha, Rinpoche returned to his
tent. He gave some stuff to his patients
and gave some instructions. What was unusual that day was that Rinpoche
summoned some of the workers for my family.
One of these workers later told me about this. Rinpoche told them to
take care of my family well especially if my family meets any hardships in
future. He said that when he and these
workers were in a difficult time, my family had helped them very
much and so it was important to remember this kindness. Then Rinpoche gave the
workers some money and entered his tent where he sat and directly entered
Parinirvana. There were not many signs
but in the afternoon, it is said that many red lights appeared.
In the afternoon, a helper of the family who always brought
Rinpoche his tea went as usual with his tea.
Sometimes when Rinpoche has not concluded his session of practice, he
would say, “OM AH HUNG” repeatedly to signal that his session was not over and
that she should wait. But this time
there was no response. Later, they found him dead in a meditative posture.
On the same evening, my mother’s grandfather passed away.
Previously, Rinpoche had promised grandfather that he would bring him along to
the Dakini pureland. Grandfather often
reminded Rinpoche too, “Aku Thutop Rinpoche, when you go to the Dakini
pureland, you must not forget me.” Each time, Rinpoche would say,
“Alright, alright.” This was like a
little jovial joke but each time before the grandfather left, he would remind
Rinpoche this way.
When grandfather heard news of Rinpoche’s death, he started
to cry. But after a while, he collected himself and said, “Rinpoche would not
lie — he promised to bring me to the Dakini pureland, so I must prepare myself
now. He would bring me to the Dakini pureland.”
Then, he drank some milk, washed his face and started reciting the
Dakini mantra. He doesn’t know many mantras but he had some mantra power.
The reason for having some mantra power is that when he was
young, he was severely ill. Many people are the same. When people meet
obstacles, they begin to have some mindfulness.
Before meeting obstacles, people are very slack and lack faith. Due to that, they have no signs or
experiences in their practice. Due to
grandfather’s sickness, he recited several hundreds of million of Dorje Gotrab
mantra and gained some mantra power. He
recovered from his sickness and could bless others. Many masters also came to
receive the transmission of this mantra from him.
So, he sat there and recited the Dakini mantra. In this manner, he passed away in a sitting
posture just like Rinpoche. Both their
deaths were within 3 hours of each other. Later, several masters also said that
grandfather had been brought by Rinpoche to the Dakini pureland. His
consciousness was sent to the pureland, but his body remained.
The most amazing thing was about the many people who were
living around Rinpoche. It could be several hundreds of them. We don’t have the
exact count, but there were less of them than the usual 300 plus people at that time. These were mostly terminally ill people who
needed his blessings or his disciples.
These people were present during the 49 days of post death ceremonies
for Rinpoche. However, after that, they started
disappearing one by one, the numbers dwindled gradually and no-one noticed
where these people went. After about two years, all of them had vanished. There was no one left to receive the usual
provisions that were delivered to these practitioners. Everyone had
disappeared. When enquiries were made as
to where they had went, all the villagers and townspeople said they did not know.
Later, the great master, Shechen Mati Rinpoche, as well as
some Gelukpa and Nyingmapa masters said that these people had all gone to the
Dakini pureland. No one saw how they
went to the pureland, but the number of practitioners were gradually
reducing. The usual provisions of butter
and tsampa, or food, given to them had no more recipients and the neighboring
people had no idea where they went. So, a few hundred people just went to the
Dakini pureland this way. This is a
definite fact. Local people there know
about this incident. This is not just
one or two isolated incidents but happened to a large number of people. Even
their possessions had disappeared, only some tents remained. It was a mysterious disappearance.
Many masters said they had gone to the Dakini pureland. In particular, a relative of Apang Terton (who is
the father of Tare Lhamo, the famous female Terton), Apang Jigme Gyamtso, said
that he saw them going to the pureland in his meditation. He was the first one
who said this when they couldn’t find anyone left.
Aku Thubtob Rinpoche practiced the Dakini practice all his
life and benefited many people. Tsangpa
Drukchen and Lerab Lingpa said that Rinpoche often went to the Dakini pureland
when he was alive and that he was always surrounded by many Dakas and Dakinis.
Another special point about Rinpoche is that he blessed some
of his followers and told them to take care of the sick people properly. He
promised them that the sicknesses of these people would not infect them. He
guaranteed them this. These followers
had deep faith in Rinpoche. Presently
there are still two of them alive, they are more than 80 years old now.
Whenever there were any epidemics or any infectious disease
patients, these followers would go to take care of them and, true to
Rinpoche’s words, they never got infected. They enjoyed very robust health
right up to the age of 80. They had firm
faith in Rinpoche’s words.
When any epidemics broke out, they were the first to go and
look after the patients. Even common flus or colds could not affect them much.
Even if they caught the cold, it seems almost as if the sickness had little
effect on them and they would recover very quickly. During Covid-19, I asked if
they were infected. They told me that they got Covid too, but it only affected
them for a day or two and they recovered quickly after that without much
suffering. Other people who were the same age as them had severe symptoms or
died from Covid, but these followers had no problems at all.
They had a firm faith: “When it is time to die, we would
die, but we would not get infected by any sickness, this is the blessing of
Rinpoche.” This is something special of
Rinpoche. These followers would
definitely look after anyone who had infectious disease in that area because
that was Rinpoche’s instructions to them.
(Notes:
2. Accomplishment of some Dakini practices allows a practitioner to go to the pureland without leaving their bodies behind. That is why these people disappeared without a trace. )
Friday, October 4, 2024
Hiding your misdeeds
Nice sharing by a nun
I remember a Dharma friend from Yunnan who loved to talk profusely about the view of emptiness in front of many young Tulkus from Yarchen Monastery. One day, one of the little Tulku suddenly went ballistic. When this Dharma friend started spouting his high views on emptiness again, the little Tulku took up a flask containing hot water and started throwing the water in his direction. That Chinese monk was slightly scalded and started shrieking in pain. The little Tulku pointed out, “Where’s your emptiness now?”
One day, when I was chatting with Ah Song Tulku Rinpoche, the topic turned to this monk. Ah Song Tulku Rinpoche said that on one occasion he told this monk to confess the negative karma of having hit someone in the past. The monk insisted that he had never hit anyone before. Ah Song Tulku Rinpoche then stated bluntly that if the monk did not confess this sin in front of him right away, in the future, on a certain day of a certain month of a certain year, the monk would take rebirth as a kind of insect in a tree in a certain place. (Ah Song Tulku spelt out the exact time and place.)
The monk got a huge shock and quickly made a confession to Ah Song Tulku on the spot, saying, “I am sorry, I am sorry. I once hit a ground-sweeper at Mount Jizu (Yunnan)”
Often, when we have committed a sin, we are not aware of it or have forgotten about it. Sometimes we deliberately hide it. Nonetheless, our subtlest thoughts are known by many beings. It goes without saying for the holy beings, but even many worldly beings possess this ability.
Thursday, October 3, 2024
This little bit of confidence
Sunday, September 8, 2024
How to see if good/bad fortune is coming?
Khenchen Yeshe Phuntsok
Just by looking at someone’s behaviour and actions, you can certainly see if good fortune is coming to him/her soon. You can use this method to gauge your own future. If your afflictions are gradually decreasing and your wish to benefit others is getting stronger, it is a sure predictor that your fortunes are on the rise.
If your afflictions increase and negative thoughts keep proliferating, it's a sign that you're heading to the lower realms, and your future is quite dire.
The same applies when observing others. If a person becomes more humble, respectful, and kind, they have a bright future; if they are mean, arrogant, and love to take advantage of others, they are bound to face calamities in the future.
Similarly, when disaster is about to strike, you will see that this person's behavior trends towards non-virtue. This serves as an early warning.
If you wish to gain good fortune and avoid sufferings, then before talking about doing good deeds, you must first correct your own faults.
Friday, September 6, 2024
The Power of the Four Contemplations
Phurpa Tashi Rinpoche:
To get this precious human life is not easy. In this short life, what we need is to create the causes for a future of eternal happiness.
But should we not practice diligently, although we have already attained this opportunity to create such a future, impermanence which is hanging ominously over our heads all the time can arrive at any time and take away this chance. Therefore, it is not wise to be lazy and procrastinate...
This applies to me too. I have received many prophecies and recognitions from numerous eminent masters. But I have never neglected my own practice. I have never thought, "I am the mind emanation of Guru Rinpoche or the emanation of some Tulku, therefore I can put aside my practice today." I have never given rise to such thoughts of complacency.
So, while I tell others to practice in a down to earth manner, I have pushed myself to do the same. Because all of us will disappear from this world one day.
Today, it seems like our lives are so luxurious and comfortable. But who knows how long this window of happiness and comfort will last? Sometimes, when I sit by my window and watch people passing to and fro daily, they seem to think that they can live forever. But not at all, no. This is just temporary. One day, they will not be able to return to their habitual way of life even if they wanted to enjoy it as usual.
So, why do people not try to accomplish something truly useful? Of course, we are always busy about affairs of this life, without stopping day or night. We work to improve our lives. But at the same time, we are not permanent owners of this life, one day we will vanish from Earth. At that time, what is truly useful is of course liberation from birth-and-death. So why do we not prepare for this?
Seeing this situation, I feel even more compassion for sentient beings. They are really so ignorant of their own plight. At present, they don't see what is truly necessary. Some people with heavy afflictions even go so far as to say that Buddhism is just some stupid superstitions.
Yes, sometimes I tell people, we Buddhists might be a little stupid sometimes. But we are not so stupid as to not even know what is the right thing to do. From past till present, from Buddha Shakyamuni's time till now, for more than 2500 years, could all these many Buddhist practitioners have been stupid people?
I don't think so. Especially for the great lineage masters who are completely at ease and in total control when facing the moment of death— they can leave this world with such freedom and independence. If these great masters are stupid, then I think it is worthwhile to be stupid like them. Because it is quite useful, when alive, they are happy and at peace; when facing death, they are even more carefree. In future lives, they enjoy unlimited freedom and happiness. We should try to be stupid in this way...
If you have a little time to practice Dharma, then use whatever time you have fully. If you have much time to practice Dharma, but you let it slip away in an unconcerned manner, then it is not that good. At such times, think of the precious human life and impermanence...
I have received the entire breadth of teachings from Lama Achuk Rinpoche from the Hinayana to the highest pinnacle of the nine yanas. In my practice, I utilize the teachings from all yanas. But nothing is more powerful than the four contemplations for giving me the naturally arising impetus to practice Dharma.
So while I myself practice this daily, I also advise all practitioners to make this a mainstay of their practice.
Sometimes when I think of the great practitioners in their isolated mountain retreats, I wonder if they truly do not feel any loneliness. The conditions in such retreats are quite awful. Their dwellings are very uncomfortable with holes everywhere allowing the cold winds to penetrate, very far from the comfortable conditions we enjoy now. Do they really enjoy such privations? Their food must be very simple, do they really not wish for more delicious or nutritious foods?
Were they all people who had characteristics of practitioners right from birth? I don't think so. They are exactly the same as us. They also wish to enjoy nice homes, enjoy a good life and to have delicious foods of all kinds. But why do they choose such a hard life, and moreover, persist in it for their entire lives?
What is the power driving them? They are humans just like us. Whatever pleasures we look for, they too wish for the same. So, it is the four contemplations that gives them the deep motivation to dwell in isolated mountain retreats and practice with a quiet mind.
Due to the four contemplations, they are able to bear with all kinds of worldly deprivations while doing their practice, not feeling that anything is lacking. They do not feel lonely in the slightest.
Today, even one or two hours spent alone in practice is quite arduous for us. Why is this happening? Because the four contemplations have not sunk in deeply enough in our minds. With the four contemplations, I believe that even if you practice for many hours, or even if you feel unwell and in pain during your sessions, the presence of the four contemplations will give you the strength to make it through easily and naturally.
Therefore, the four contemplations are indispensable.
(Four contemplations are:
1. Precious Human Life
2. Impermanence
3. Cause and Effect
4. Sufferings of samsara
Refer to “Words of My Perfect Teacher” by Patrul Rinpoche for more details)
Sunday, July 14, 2024
Power of Antidote — Purification
Asanga, Abhidharma-samuccaya:
When a person creates a powerful antidote (that counteracts) the karma arising from the five non-virtuous mental afflictions, the future (result of) experiencing the hell-realms (in future lives) will instead be experienced in the present life, by the strength of the antidote. And whatever (future negative results) that is to be experienced in this present life will instead not be experienced at all.
Remembering the Guru is the most important thing
Friday, July 12, 2024
More teachings on Vajrasattva
Once you purify wrongdoing and obscurations, it is actually easy to generate meditation experience and realization. For example, if you are meditating upon the path of method, which is to say the six dharmas of Naropa, it was said by the mahasiddha Taklung Thangpa, who founded the Taklung Kagyu, that the best way to ensure the successful generation of bliss and warmth is to accomplish the practice of Vajrasattva.
If you wish to practice meditation on a wrathful deity, such as Gonpo Bemakchen or Palden Lhamo, and if you have engaged in the purification practice of Vajrasattva, then there will be no obstacle arising when you pursue the main practice and it will only be a source of benefit for yourself and others. It will go smoothly and there will be no upheaval.
In short, the cause of everything that goes wrong for us — our sickness, demons, and afflictions of all kinds — is our previous wrongdoing and obscurations.
Often, we become somewhat superstitious and say, "I am experiencing an obstacle. Where did this obstacle come from? Oh no, an obstacle!" But all obstacles stem from our own previous wrongdoing, therefore it says in the text, "If you have no wrongdoing and obscuration, then how could sickness or obstacles ever arise for you? Where would they come from?"
That is why Vajrasattva practice is the single most effective and most profound method of averting obstacles and misfortune. When we do any practice and yet do not experience the results described in the practice manuals, it is because we are obscured, because we have not gone through the necessary practice of purification.
This is because the signs or indications of the practice we are attempting are in fact themselves obscured by our obscurations. Therefore, the most profound single method for increasing our realization and our experience of purity or sacredness is the Vajrasattva meditation.
The only reason that we do not see Mahamudra, that we do not see the nature of our mind as it is right now, is because of our obscurations, which in this case stem from what is called connate, or coemergent, ignorance.
If we remove those obscurations, which can be done most effectively through the practice of Vajrasattva, there is nothing preventing us from seeing the nature of our mind as it is, and we will.
Therefore there is no more profound method of generating realization of Mahamudra than the Vajrasattva practice…
(In the text Rinpoche is explaining, it states) "There is no point in my continuing to say the same thing in many other ways. In short, it is taught that you can attain full Buddhahood through this method of Vajrasattva practice alone. Therefore… practice it.”
~~
In the most extensive form of Vajrayana practice, which is the practice of the combined mandala of the Eight Herukas, there are 725 deities. The essence of the 725 deities is the 100 peaceful and wrathful deities. The essence of the 100 peaceful and wrathful deities is what is called the 25 deities, or 25 families, and the essence of this is the five buddhas, each of which has a fourfold retinue. The essence of the five buddhas is Vajrasattva, who is called the all-embracing single family.
Therefore, it is understood that by meditating on Vajrasattva you are simultaneously meditating on all deities, all buddhas, and all mandalas. By accomplishing, or realizing, Vajrasattva you accomplish or realize all deities, all mandalas, and all buddhas.
Therefore, this very secret practice of Vajrasattva is considered to be the essence of all of the tantras and teachings of the Eight Herukas and the peaceful and wrathful deities.
~~
The usual number that is given for the effective recitation of the Vajrasattva hundred-syllable mantra is 100,000.
It is also taught that nowadays all of the numbers that are found in the tantras need to be multiplied by four. The reason for this is that we live in a time of degeneration, which means that our afflictions are much stronger. We engage in much more wrongdoing in general than people did in the past.
At the same time, our faith has actually decreased, so while we have more to purify, it is harder for us to purify anything because of our attitude. Therefore, it is taught that it is best if you can recite the mantra 400,000 times; this will be extremely effective.
Even if someone has committed a root violation of samaya, which is a fundamental violation of the commitments of Vajrayana, if they recite the hundred-syllable mantra 400,000 times, unmixed with other speech (which means that they are doing it in formal meditation sessions, not just reciting it while they are walking around and talking), their violation will be purified. This is taught in both the old, or Nyingma, and the new, or Sarma, traditions.
At this point Chakme Rinpoche offers a compassionate concession to the needs of individuals. He says that if you find the hundred syllable mantra too difficult to recite, you may recite the six-syllable mantra, OM BENZA SATO HUNG , 600,000 times, and it will have an equivalent effect of purification.
Karma Chakme Rinpoche now describes why one might want to do such purification. It is taught that someone who has committed a root violation of samaya in this lifetime will be reborn in a specific hell realm.
In the sutras this hell realm is called Shambhala hell, and in the tantras it is called vajra hell. It is said to be to the northeast of Avichi, which is the lowest of the eight regular hot hells. It is seven times worse than the worst of the eighteen regular hell realms. It is a state of inconceivably great suffering that is completely uninterrupted.
We do not even know how truly bad it is or how long it lasts because the Buddha refused to speak of it in detail. The reason he refrained from describing this hell was that he found that when he started to talk about it, bodhisattvas, out of their compassion for beings, started to vomit blood and die on the spot.
Nevertheless, all of the violations of samaya and other wrongdoing that we have engaged in that might cause us to be reborn in this hell will be purified and you will not be reborn in that hell realm if the Vajrasattva practice is conducted with a clear visualization and with the full number of the six-syllable or hundred-syllable mantra. This was taught in The Vajrapani Tantra.
For people like ourselves who are afflicted by a large amount of ferocious or intense wrongdoing, this instruction of Vajrasattva is more valuable than a hundred or even a thousand wish-fulfilling jewels. Legend tells us that there exists a wish-fulfilling jewel that will fulfill any wishes upon request, but this practice is even more precious than that because it can purify or remove the fundamental reason behind all of our suffering.
~~
SIGNS OF PURIFICATION
When you do a practice such as Vajrasattva—that is, a practice of purification—there are likely to be indications in your experience of something happening, some kind of change occurring in you.
These indications can take different forms. What is explained in the text are indications that we would normally find pleasant and that we would assume mean that the practice is going well, and they do. You should not, however, think that everyone is definitely going to have the same experience of the practice.
The typical signs described in the text are that you will feel physically well; you will feel vigorous, tranquil, and at ease. At the same time, your mind will become clearer than it was before.
You will experience an attitude of renunciation because you will experience a recognition of the futility of samsara and the value of liberation. At the same time, you will have greater faith or confidence through an appreciation of the qualities of the Three Jewels and a wish to attain those qualities yourself.
Also, some kind of meditation experience or possibly realization will arise apparently spontaneously within you through doing the practice. For some individuals there will be experiences like this, which occur in the waking state, or direct experiences of the mind.
For others there will be dreams that indicate that you are going through a process of purification, for example dreaming that you are washing, or putting on bright or white, new, clean clothes. You could dream that you are drinking some kind of ambrosia or milk, or dream that you are flying. All of these are considered to be indications, in this context, of purification.
You could have all kinds of positive experiences like that, an increase in your experience of sacredness, and so on.
Not everyone is going to experience purification as a pleasant thing. Because purification is the removal of the imprints of previous wrongdoing, you could experience it as somewhat unpleasant.
You could find that your mind is becoming more and more agitated as you continue the practice. You could actually even experience some kind of external upheaval in the circumstances of your life. It is natural for us, when this happens, to assume that we are doing something wrong, that we are doing the practice wrong or that we are not doing it enough or something like that, otherwise these bad things would not happen. That is not necessarily the case.
Do not forget that when you are doing a practice like Vajrasattva, because you are purifying your previously accumulated negative karma, that karma may show up in your life.
This is like washing dirty clothes. When you immerse dirty clothes in the washing solution, initially they seem to get even dirtier because the dirt starts to emerge from them, and they may even smell. But they are not getting dirtier; this is the beginning of the dirt coming out of the clothes.
If these experiences arise for you while you are doing a purification practice, be patient. Recognize that it is the eradication of negative karma, not the accumulation of it, and continue to do the practice.
~~
Shechen Gyaltsab Rinpoche:
By confessing one’s negative deeds in this way, concentrating on the four powers, signs of purification will occur in one’s dreams, as listed in the Incantation of the Goddess Cundā:
If in one’s dreams one vomits rotten food, drinks yoghurt and milk, sees the sun and moon, travels through space, sees a blazing fire, is capable of taming wild buffalos and negative forces, sees an assembly of monks and nuns, climbs on top of a tree with milky sap, on an elephant, bull, mountain, lion throne, or palace, hears the Dharma, and so forth, one is free of negative acts.
The signs of having purified misdeeds are explained in the texts. Some particular ones include your body becoming light and needing little sleep, experiencing good health and a clear mind, having some experiences and realizations, and so forth.
Thursday, June 27, 2024
Only Criterion for Attaining Liberation
Disciple's question:
My health is very poor. I had almost died from heart attacks on several occasions. One time, when this happened, I prayed to Guru strongly. I took refuge in the Triple Gems
and vowed to benefit sentient beings to repay the kindness of the Buddha. After
praying repeatedly this way, I saw refuge field of the Guru, that is, you
yourself appearing above my head. You were smiling. This appearance
was much clearer than my usual visualization of the refuge field. My question
is: had I died at that moment, would I have attained liberation?
Phurpa Tashi Rinpoche:
If one can truly do what was said here,
you will attain liberation for sure. What is the reason? Although the
Guru appears as human, you consider the Guru as a Guru and not as a friend. If
you consider the Guru your friend, and think of this friend while you are dying,
then this is a fault.
But if you remember the Guru at
that point, and since the Guru is considered to be a Buddha, isn't it?
What you think of is the Guru, only that the appearance is a human being or the
teacher who guided you. Then, in your mind, you consider this person a
Guru or a Buddha. If you are able to do this when you are dying,
attaining liberation is considered a done deal. You can rest assured of this a
thousand or million times over.
I often tell this story. When we
were at the meditation center, there was an old monk. His health had been
quite poor for some time. One night, this monk's health took a turn for the
worse. I couldn't enter the room as there were many other monks gathered around
the doorway of his room, including some monks from his hometown. I heard that
the monk could barely speak at that point. There was an experienced Tibetan
doctor there. The doctor also confirmed that his situation was quite grave.
It was quite late then. But I
thought it would be good to inform Guru (Lama Achuk Rinpoche) of this monk's
situation. I rushed there and Guru was about to retire for the
night. I told Guru that the monk was seriously ill and the doctor said that
he would probably not make it to the next morning. Lama Rinpoche did a
divination and passed me some Tibetan medicine. Guru said that this medicine
might save the old monk. Guru also instructed me to tell those monks to recite
particular prayers.
Guru also emphasized to me
repeatedly to remind this old monk by his ear that whether he should live or
die, his purpose for coming to Yarchen Monastery was to attain liberation and
the only criterion for attaining liberation is to pray to the Guru. Therefore,
he must not forget the Guru for even a moment, whether he lives or dies. Guru
told me to make sure to remind the old monk this, by his ear, again and again,
even if the monk cannot speak.
I went back and passed the
medicine to the monk's brother. The old monk did not even have any
strength to open his mouth. His younger brother took in the medicine with
his own mouth and mouth-fed it to the old monk. The old monk was very
weak as he had not taken food for three days. I said by his ear, "I just
went to Guru and informed him of your situation. Guru said that whether
you live or die, the main purpose of coming to Yarchen and following the Guru is to attain liberation. The only criterion for attaining liberation is to pray
to the Guru. So, no matter what happens, whether it is good or bad, never
forget the Guru for even a moment!"
The old monk gazed at me as if he
wanted to say something. I placed my ear by his mouth as I couldn't hear him at
all. He told me that since his illness worsened Guru had already personally
appeared to his inner state. This appearance of Guru was even clearer
than the usual appearance of Guru. From the first moment since his illness
worsened, this old monk had not felt the slightest fear, but instead felt
immense joy.
The moment I heard this, I felt incredibly touched. He looked like an ordinary old monk, but when facing death, he had achieved this. He was truly a Buddha/Bodhisattva while he was alive; even when facing death, he was a Buddha/Bodhisattva. Apart from this, what other kinds
of Buddha/Bodhisattva should we look for?
Tuesday, June 25, 2024
Worldly dharmas and Liberation
Jamyang Rinpoche
Many people who practice Dharma now do not learn the authentic teachings, instead, they diligently pursue things that are contrary to Dharma. What they should practice are the 84,000 teachings taught by Buddha. What they should not pursue are worldly practices that have been mixed into the Buddhadharma.
Most Dharma practitioners mix worldly pursuits and liberation together. Many people cannot distinguish between the two. If this manner of practice continues, Buddhism will end up in chaos.
Worldly dharma and liberation are opposite. Worldly dharma entangles you in afflictions, making you go round the wheel of samsara endlessly. Practicing worldly dharma entraps one further in the cycle of rebirth. On the other hand, liberating Dharma is for ending afflictions and being freed from samsara.
The two are in direct opposition. The former leads to more afflictions, while the latter leads to an end of afflictions. Therefore, combining worldly dharma and liberating dharma results in conflict and confusion. Many people can’t distinguish between the two and mistakenly believe that both can be accomplished harmoniously.
Sutra of the Observation of Virtuous and Non-virtuous Karmas
Then, Ksitigarbha Bodhisattva Mahasattva said to Stable Faith Bodhisattva Mahasattva:
They do not contemplate impermanence, suffering, non-self, and the unclean nature of things, thus realization does not arise. Due to not diligently contemplating these teachings, they are ultimately not able to avoid the ten root non-virtues. They are unable to generate faith in the qualities and attainments of the Triple Gems. They lack direction on how to proceed within the three vehicles.
When such individuals face various hindrances, their worries, doubts and regrets intensify. Their minds are unclear no matter where they go; their many desires generate further sufferings. Many (worldly) affairs entangle them, they act in a chaotic manner, their thoughts are jumbled and mixed up, and they waste their cultivation."
Thursday, June 13, 2024
Repeated listening and contemplation
Geshe Thubten Palzang
All of you are old students. If you're thinking, "I've heard this teaching before and it's not necessary to listen to it again!"—that's not a correct attitude.
Learning Buddhism isn't like learning to drive or cook. Once you've learned driving or cooking, you simply put it into action with your hands or legs. But with Dharma, even if you have understood the concepts, the practice is about cultivating your mind. The mind has to habituate to a new way of thinking or perceiving. That's why you must repetitively familiarize the mind with new Dharmic habits.
Take cultivating compassion for instance. The power of compassion grows stronger through repeated contemplation on this topic. The more you think about it, the stronger your compassion becomes.
It is the same for anger. If someone keeps talking behind your back, repeating the same old criticisms of you over and over again, the more you get to hear about it, the more anger builds up.
By the same logic, even if you've heard the same Dharma teachings before, if you engage in contemplation while listening, the more times you listen, the stronger the power of virtue in your mind.
Doing analytical or investigative meditation will enhance the power of virtue in your mind. Besides that, regularly listening to Dharma, reading Dharma texts, or even expressing your understandings in writing are all usable methods to reinforce and increase the virtue in our mind.
In truth, Buddhist practices are mostly about training our minds. For me, one reason for teaching the Dharma is also to habituate my own mind to the Dharma. So, regardless of whether you've heard these teachings before, it's essential to listen repeatedly and contemplate the teachings again and again.
~~
Geshe la is recognized as an extraordinary teacher and meditator, having done numerous retreats over the last 20 years. This experience has resulted in Geshe-la being known for his profound comprehension of emptiness, and unique style of teaching which transforms some of the most difficult philosophical concepts to become easily understood and accessible.