Bearing hardship for Dharma is completely meaningful

Lama Zopa Rinpoche

The hardships we experience in practicing Dharma are completely different from those generally experienced by people in the world. Look at them. Ordinary people experience hardships—difficulties of body, speech and mind—day and night, all the time. 

Why do they experience all these hardships day and night, working from one Sunday to the next? Check up. All the work they do and all the tiredness and other sufferings they experience are to obtain the temporary happiness of only this life. 

There is no thought of obtaining the happiness of future lives or the ultimate happiness of liberation or enlightenment. There’s not even a single thought of that. All they think about is the small, temporary happiness of only this life—of a few years, a few months, a few days. That’s all. You can see that their whole life from beginning to end is spent on that.

Even though they spend this life in that way, it would be different if they had some success and happiness, some peace in their mind. But, no, they don’t. 

In fact, they experience all these great hardships to continually circle in samsara, to accomplish works that will again cause them to be born in the lower realms and experience the resultant suffering. Again they will have to be reborn in their previous home, the lower realms, and experience suffering, the result of those negative karmas.

This doesn’t happen only in the West; it is also similar in the East. Even around Lawudo, the Sherpa people don’t have time to practice Dharma. When you think of this, it makes you cry. When you see how sentient beings are suffering in samsara, it really makes you generate compassion.

There is a big difference in the way we experience difficulties and suffering to practice Dharma and in our reasons for doing so. The advantages that we receive from this as a Dharma practitioner and the advantages that those who don’t practice Dharma receive are complete opposites. 

Worldly people experience difficulties for a completely useless purpose in the end. All their difficulties cause them to accumulate negative karma. There’s not a single result of happiness or peace from that, just misery. 

The hours of hardship that we experience practicing Dharma have so much advantage, granting us both temporary and ultimate results.

~~

Realizations come when we purify our defilements; otherwise, realizations don’t happen. The more we purify, the more realizations come. It’s like with a mirror: the more dirt you clean from the mirror, the more reflections come in it. Our mind is like a mirror. As we clean the mirror of our mind, it’s able to give more and clearer reflections. Like that, realizations, including enlightenment, come.

Order of karmic ripening

Khenpo Yeshe Phuntsok 

In the Abhidharmakośabhāṣya,  Bodhisattva Vasubandhu writes that many virtuous and non-virtuous karmas ripen at the moment of death.  What determines the order of ripening? 

The heavier karma will ripen first. If two karmas are equal in weight, then the karma that is triggered by the last thought at the moment of death will ripen first.

If two karmas are equally triggered at the moment of death, then the one that has a stronger power of habit will ripen first. 

If even their strength of habituation is equal, then the karma that is created earlier will ripen first.

Geshe Potowa illustrated this with an analogy of people competing to board a boat to cross a river.  The stronger person boards first. If their strength is equal, the one closer to the boat boards first. If both are equally close, the one more familiar with the boatman boards first. If both are equally familiar with the boatman, then the one who first makes the request to board will board first.

Therefore, the birth of sentient beings is not unrelated to their previous death. The continuity of karmic consciousness is like a rushing stream —one moment followed by the next unceasingly— flowing from one end to the other end. 

Each of us has our own character, behavior, speech mannerisms, looks, opinions and thinking. For ordinary beings, these are more or less set in a fixed pattern. It is not likely for a person to alter his habits drastically overnight. This demonstrates the effect of habitual conditioning.

A tree that has long leaned toward the west will ultimately fall toward the west, so too scenes that appear at the time of death are often the result of one’s habitual tendencies in life. 

Whatever wholesome or unwholesome habits we have deeply cultivated during our lifetime are likely to arise at the moment of death.

Looking for Manjushri at Mount Wutai

Stories about Venerable Dushun

When Master Dushun, the first Patriarch of Huayen (Avatamsaka) was about 84 years old, a young monk, Zhichong, came to him and asked for a period of leave from the monastery, saying, “I would like to make a pilgrimage to Mount Wutai to pay respects to Manjushri Bodhisattva.”  

The teacher agreed to his request and said with a smile: 

“The wanderer toils far and long,   

Paying respect to the dirt slopes of Mount Wutai

Manjushri has always been present

What use is there to ask Amitabha?”

Zhichong paid little heed to these words and left for Mount Wutai.  When he was about to arrive there after much travail, he asked an old man for directions, “I am going to Mount Wutai to worship Manjushri, could you give me the directions?” 

The old man exclaimed, “Manjushri is not on Mount Wutai, what is the use of going there?”  

“Where is Manjushri now?”

“He is now at Chang-An teaching sentient beings.”

Zhichong recollected his teacher’s words and got a rude shock when he realised its meaning. He hurriedly turned back to his monastery, but was delayed for three days by a river flooding.  By the time he reached Yishan Monastery, his teacher had already entered parinirvana.  

Master Dushun

~~

Without cause, there is no result

Master Dushun had a new pair of shoes. He told someone, “I have never stolen even as little as a stalk of grass, a needle or a thread from anyone in countless aeons.  Due to that, no one will steal my belongings.  If you do not believe me, I will place this pair of new shoes at the city gate.  If anyone takes it within three days, it will prove that I am lying.” Three days later, the new shoes still remained untouched at the city gates which had many people, rich and poor, passing by.  This proved that the Master’s upholding of precepts was lofty and impeccable.

Intelligence comes from past virtues

Venerable Master Hsuan Hua

There is an old saying that is very useful: "Intelligence is supported by hidden virtues, hidden virtues guide one to intelligence. Without performing hidden virtues, intelligence backfires instead."

Why are we intelligent in this life? It is because, in past lives, we have created many virtuous deeds. What is hidden virtue? It is doing noble deeds of virtue without letting others know. For example, if someone died without a coffin, you secretly buy one and gave them a proper burial, that is hidden virtue—you do the good deed but do not publicize it or seek recognition. 

In short, hidden virtue is benefiting and helping others without making it public knowledge.

Due to hidden virtue accumulated in past lives, one is intelligent in this life. If one had studied or chanted the Buddhist sutras frequently, like reciting the Diamond Sutra tens of thousands of times—one also becomes intelligent in this life. 

Similarly, studying a lot (in past lives) makes one intelligent in this life. Hence, the saying goes “intelligence is supported by hidden virtue.” Intelligence in the present life is the result of cultivating virtue in past lives.

“Hidden virtue guides one to intelligence.” This means that due to a moral character and upright conduct, one becomes intelligent; it is this hidden virtue that brings one to the path of intelligence. 

Without hidden virtue, intelligence can mislead.  If in this life one doesn’t believe in hidden virtue and does not act in an upright and wholesome manner, relying only on cleverness for selfish or harmful purposes, this is what is meant by “intelligence backfires” when misused. 

Your intelligence destroys yourself. Why? If you were not smart, you won’t think about harming others.  But due to being clever, you know what others don’t and you use this advantage to harm others. People do not even realize that you are a bad person.  Therefore, “intelligence backfires”. 

A historical example is Cao Cao, who was extremely clever—almost cleverer than the demons and gods. Yet some of his actions were improper while others were okay. Although his intelligence misled him, at least he had some achievements.  

Those who value intelligence should cultivate virtue after hearing this saying.  Try to do good for others and avoid causing harm.

A story of two disciples

Interesting stories shared by Master Tanxu

(44th Lineage Holder of the Tien-tai School and disciple of Master Dixian)

Dharma Master Dixian had two disciples. The more senior disciple, to tell the story briefly, was recommended by someone to take ordination with Master Dixian. He was already married with a wife and a young daughter. He did not discuss his decision to ordain with his family. Of course, his wife was against it, perhaps she would have changed her mind later, but it is hard to say now.

Anyway, he was firmly determined to leave home, Master Dixian therefore accepted him. This disciple loved Chan meditation. Where did he go to meditate? In China, the most famous Chan monastery was Jinshan Monastery in Zhenjiang. The monastery was built on a small island in the Yangtze River.

Since he made the decision to ordain himself, he was of course very sincere. He gave up his secular life, did not even discuss with his wife before leaving. His daughter was only a few years old and was entrusted to his brother’s family. His wife could not accept his decision and committed suicide by jumping into the river.

This monk did not care. He only wanted to leave home and cultivate. No matter who objected or made noise, he ignored it all. Master Dixian then sent him to Jinshan Chan hall to practice.

He cultivated very seriously for more than ten years. His practice gained him some fame. He accepted quite a few disciples and became the head monk. He had disciples and sponsors. Food, clothing, and lodging were not lacking. Greed then arose in his heart. With food, lodging, and respect from others, his heart became somewhat conceited.

He began to feel that his achievement in Chan was hard-earned. Pride took root in his heart. He did not know that from the moment he ordained, his wife’s spirit had been following him for more than ten years.  His wife did not agree to his ordination so she wanted to obstruct him. Since he had truly gained some skill in Chan practice, the Dharma protectors guarded him and the wife’s spirit could not obstruct him.

However, once he gave rise to thoughts of greed and pride, his spiritual cultivation regressed. The Dharma protectors left. The wife’s spirit succeeded in possessing his body, making him jump into the river. Due to greed and delusion, he had no control over himself.

Jinshan Monastery is surrounded by water. On clear days, the mountain looks as if it is in the sky due to the reflection in the river. Possessed by the spirit, this monk jumped into the river. Someone saw him and rescued him. They asked him what happened. He said he was not aware of what happened.

After a few days, he jumped into the river again, and again someone rescued him.

The abbot of Jinshan Monastery said, “This is bad. The head monk is possessed by demons. He does not know how to swim. He could easily die by drowning! Quickly notify his teacher, Master Dixian, and ask him to bring his disciple back.”

At that time, Master Dixian was in Ningbo rebuilding a temple and sculpting Buddha statues. The temple had collapsed and was being rebuilt.

Jinshan Monastery sent a letter saying, “Your disciple has jumped into the river twice now but survived. When we ask him, he says he does not know what happened. He is in a confused state. Please take him away.”

Master Dixian thought: this is my disciple, it’s my responsibility to bring him back. So Master Dixian personally went to Jinshan Monastery. But the disciple would not leave.

I heard Master Dixian tell this story himself — these are all true events. Actually, the disciple was possessed by the spirit and confused. Normally he spoke well and acted normally, but when it came to jumping into the river, he remembered nothing about it.

Master Dixian said to this disciple, “Come on now, don’t cause trouble. Everyone here is a cultivator. You jump into the river every now and then (and disturb their practice). You should come back with me.”

The boat on their way back was flat-bottomed. There were two bunks inside, one below and one above. Master Dixian slept on the lower bunk while the disciple slept above. He behaved normally the whole way. The journey was peaceful and they returned by boat to Guanzong Monastery in Ningbo.

Since this disciple had lived at Jinshan for more than ten years and had the status of head monk, he had a room all to himself. He settled there to cultivate. Everything seemed fine.

One morning, he did not turn up for breakfast. Master Dixian remembered that this disciple often became confused so he told people to check his room. Sure enough, he was not inside and the back window was open.

Master Dixian said, “Disastrous! The door is closed, but he went out through the window. He probably went to jump into a river.”

They immediately told the whole sangha assembly to search high and low for this disciple. Near the monastery was a very deep moat where boats could pass. They searched in the temple first, then along the riverbank. After searching for about half a mile, they found out that he had already drowned in the river.

There was no choice. They pulled him out, carried him back to the monastery, recited sutras for him and buried him. At that time, his daughter had grown up and gotten married. She had lived with relatives after her father ordained and her mother died. That day she turned up at the temple uninvited. Master Dixian was just about to send someone to inform her of her father’s death. Her home was not far away. She seemed distressed.

She told Master Dixian, “Last night I had a dream. My parents took office today.”

Master Dixian asked, “What office?”

She said, “My father became the earth god and my mother became the earth goddess.”

Master Dixian suddenly understood everything. Coincidentally, a new earth deity temple had just been built not far from the monastery.

The sangha assembly in the temple recited sutras for him while his daughter wept. Master Dixian said to his disciple, “Today you have become an earth god. We are transferring merit to you. You should show some spiritual response to us.”

Suddenly a strong whirlwind arose, spinning for a long time. Master Dixian said this must have been the spiritual response. Master Dixian said this story shows Chan practitioners that even one wrong thought can lead to a bad result.

The scenic Jinshan Monastery on Jinshan Mountain

Speaking of Amitabha recitation, Master Dixian remembered another disciple. These were all stories that Master Dixian personally told.

Master Dixian said, “I also had another disciple. This man was a craftsman, commonly called a “pot-repairer.” Broken bowls, plates, and porcelain wares could be repaired and used again. In those days, this profession still existed. In ancient times, bowls broken into three or four pieces could still be repaired and reused. Foreigners did not understand why Chinese repaired bowls and still used them. People in earlier times were very frugal.

At that time, Master Dixian was practicing Chan at Jinshan. Earlier on, he had lectured on sutras for many years, but people said he had never practiced Chan, so his Dharma talks lacked power. After he practiced Chan at Jinshan for many years, people believed him when he lectured.

At Jinshan he served as guest master. One day a fellow townsman, his childhood playmate, came to see him. Master Dixian had originally been a merchant and had learned medicine from his uncle. This bowl-repair craftsman came and asked to become a monk and his disciple.

Master Dixian said, “You can’t. You are already over forty. You cannot read. You cannot learn Buddhist doctrine. You can’t endure ascetic practice. Becoming a monk would only bring trouble.” Master Dixian advised this craftman many times, but he insisted. Finally Master Dixian said, “If you must leave home, you must follow my instructions.”

The craftsman said, “Of course. If I recognize you as master, I will listen to everything you say.”

Master Dixian said, “At your age it is too late to study doctrine. You will just cultivate instead.”

The man replied, “Whatever you say, I will listen.”

“There was once a craftsman who left home and attained realization. You should follow his example.”

“As long as you accept me as your disciple, I will follow all your words.”

Master Dixian said, “After you ordain, you don’t need to take the full precepts. I will find you a small temple. Just stay in that temple without leaving and recite Amitabha. I will find you sponsors to provide food.”

In Ningbo, many people believed in Buddhism. Almost every village had a small temple. Master Dixian said, “You only need to recite ‘Namo Amitabha Buddha.’ When you are tired, rest. When rested, recite again. Recite day and night without interruption. Don’t worry about anything else. Eat two meals a day.”

Master Dixian arranged everything for this disciple. The master was famous at that time, he had many devotees who helped him arrange this matter. The master taught his disciple the method of Amitabha-recitation and told him to do retreat. This was a kind of convenient retreat or loose retreat. There was only one monastic in the temple. Everyday, an old woman came to cook two meals.

The Master simply told the disciple that Amitabha recitation was a guaranteed good path. The disciple did not even know what exactly the benefits of reciting Amitabha are. Then Master Dixian returned to Jinshan.

So, this disciple practiced for three to four years. He did not leave the temple. Usually people are enthusiastic at the beginning and slowly become lazy over time. As the saying goes, “Ordained for one year and the Buddha is before you; ordained for more than three years and the Buddha is as far away as the Ling mountain.”

But, contrary to this saying, this disciple remained very diligent. He followed Master Dixian’s instructions exactly. When he was awake, he always recited. As he had strong legs from his previous job, he often circumambulated the Buddha while he chanted. When he grew tired, he would sit and chant. Master Dixian had no idea how his disciple was doing.

After about three to four years, one day, he told the old woman who cooked for him, “Tomorrow you needn’t cook for me. I am not taking lunch.” The old woman didn’t think much of it as she assumed someone was inviting him out for lunch. But she had not seen him leave the temple in three to four years. He said he had two relatives or friends staying locally and he wanted to visit them. He told the old woman, “Don’t come and cook tomorrow morning.” The next day, the old woman thought of him at lunchtime and went to see if he was back at the temple.

The temple was poor and they did not fear thieves. The door was never closed. No one responded to the calls of the old woman. She entered and saw him standing by the bed, facing the window, holding prayer beads. He had no response.

She looked carefully and saw he was already dead. He had died standing while reciting Amitabha. The old lady got a fright and told the neighbours, “Shifu (Master) has died standing.”

In one hand he held the rosary; the other hand was clenched close with ashes on his fingers. When this hand was pried opened, there were eight or nine silver coins… then people understood, the monk had hidden his savings in the ash box used for spitting because that was the last place any thief would think of looking for money.

It seemed that he had prepared the money to be used for arranging his funeral ahead of time. This was said by Master Dixian.

Later the devotees who were helping this monk’s retreat informed Master Dixian, writing in the letter, “Your disciple died standing.” Master Dixian arrived the next day by boat. He saw his disciple still standing ramrod straight after two or three days. Master Dixian then made the funeral arrangements.

Master Dixian praised this disciple greatly, “You did not get ordained in vain. Your attainment surpasses those of great Dharma Masters who give Dharma teachings and famous abbots of holy mountains. No one can hold a candle to your achievement.”

One name “Amitabha” with focus and diligence. Not mixing it with other practices. Not breaking the continuity of practice. This is the key to success.

Master Dixian had two disciples. One practiced Chan, the other recited Amitabha. All of you can compare the difference. One cultivated Chan arduously for so many years and ended up as an earth god. The other pot-mender recited Amitabha for three to four years and passed away standing up. He even stood for three days. This is some real kungfu (skill).

I heard Master Dixian telling these stories twice. This really happened. It is a very good demonstration and admonition to us. Now everyone knows how reciting Amitabha is a far superior and easier method… Amitabha recitation can be practiced by anyone without great learning in the Dharma. As long as you are willing to recite, with no doubts, without mixing with other methods and do it with continuity, anyone can go to the pureland.

Guru Yoga will take care of everything

Khenpo Yeshe Phuntsok

Guru Yoga is the king of all practices and source of all attainments.  Why do we say this? This is because the Guru is the embodiment of the Buddhas of the past, present and future.  The Guru is the root of all blessings.  If we are receptive to the Guru, it is the same as being receptive to all Buddhas.  Receiving the Guru’s blessings is receiving all Buddhas’ blessings.  We practice Guru Yoga to swiftly receive the Guru’s mind-transmitted blessing.  This is most direct and ultimate method for attaining realisation.

Many Dharma friends wonder: I don’t have any extensive listening-contemplation or learning of the scriptures, my wisdom is limited, does that mean I can’t gain realisation through Dzogchen?  This doubt was resolved by the extraordinary master Jamyang Khyentse Wangpo long ago. He once proclaimed to hundreds of people in a loud voice, “No matter what, you must develop faith in the Guru as the real Buddha himself. Practice the Guru Yoga diligently.  Even if you don’t have extensive listening-contemplation, you will realize Dzogchen before your death.  There is no need to doubt this!”

Our very kind Guru, HH Jigme Phuntsok Rinpoche, also emphasized again and again that we should believe wholeheartedly in this vajra speech (of Jamyang Khyentse Wangpo) and practice Guru Yoga with diligence and joy.

This goes to show that the crux of realisation depends on faith and blessings. The Guru Yoga causes our ordinary mind to mingle with the Guru’s wisdom mind inseparably.  This is the ultimate pith instruction on directly introducing mind’s nature and gaining realisation.

~~

Khenchen Palden Sherab Rinpoche

Guru Yoga is very profound, and is celebrated by all the great masters. In one voice they proclaim that even if you have high realization, you should still keep it as an integral part of your practice. 

The lineage instructions state that even if you have practiced Phowa without seeing any signs of accomplishment, if you do Guru Yoga five times a day you will have no difficulty when death comes—you will easily handle and merge with the last moment of your life. The great Kagyu master Gyalwa Gotsangpa in particular said that practicing Guru Yoga five times a day is the equivalent of Phowa. 

This means that sincerely practicing Guru Yoga will take care of all of your spiritual needs, in this life, in the next life, and in between. The essence of Guru Yoga is devotion. If your devotion wanes, your Guru Yoga practice will become dry and your meditative stability will erode.

Requirements for attaining realisation

Khenpo Tsultrim Lodro

The main criterion for attaining realisation is to have faith in the Vajra Master and Vajrayana.  Then, one needs to purify the karmic obscurations. At the very least, these obscurations need to lessened by some degree to the point where all the very gross and heavy negative karmas are purified.  The third requirement is to have sufficient merits. The last requirement is to have a teacher’s guidance.  

If you wish to realize the Buddha nature, you need to practice Dzogchen or Mahamudra and other practices like these.  If you have a very keen faculty or a high level of mind then even a very busy householder can attain realisation.  You can even gain realisation in the public bus while you are on the way to work.  However, if you do not have such a capacity, then even if you are very studious and memorize all the scriptures without leaving a single word out, it doesn’t help much.  If you do not have faith, you will not gain realisation your entire life.

(Note: Therefore, it is important to build up the capacity and faith through the preliminaries.)

~~

Tantra tells us that before the wisdom of realising emptiness has arisen, we need to use the preliminary practices (ngondro) to cultivate renunciation and Bodhichitta.  We need to practice Vajrasattva to purify our defilements and offer the mandala to accumulate merits.  When the conducive conditions are gathered and the obstructive conditions are cleared, you practice Guru Yoga and attain realisation through the Guru’s blessings.  After realisation, all the views and contemplations of Madhyamika are no longer needed.  One can dispel the two obscurations solely through the wisdom of realising emptiness, revealing the clear light luminosity of the Dharmadhatu.

(About Khenpo Tsultrim Lodro: Khenpo is the vice dean of the Larung Gar Monastic University. It is said the Khenpo is the emanation of Longchenpa. 

Who is a beginner in Dharma practice?

Khenpo Tsultrim Lodro

What is the definition of a “beginner” in Dharma practice?  For instance, if we took some poison and through the power of our practice, we do not experience any effects at all from that poison.  That means you are not a beginner in Dharma practice.  However, if you experienced diarrhoea, vomiting and various symptoms from the poison, then you are a beginner.  Don’t think that just because you have studied the Dharma for three years or something, you are already not a beginner. (Khenpo laughs). Everyone here is a beginner.

Dharma protectors for the Threefold Refuges and Five Lay Precepts

According to the Abhisheka Sutra, there are 36 Dharma protectors dispatched from the heavenly realms together with their countless retinues to protect anyone who takes refuge in the Triple Gems, and a further 25 protectors who protect those who uphold the five lay precepts.  Taking refuge has many benefits like this. Patrul Rinpoche wrote in the Words of My Perfect Teacher that it is a helpful practice to recite a hundred thousand times of the refuge prayer when you need to overcome heavy obstacles. The Sutra used in this translation is from the Chinese canon of the Tripitaka. 

~~

佛说灌顶三归五戒带佩护身咒经
Abhisheka Sutra
Extracted from the chapter on the Threefold Refuges, Five Precepts and Mantras to be worn for bodily protection
(A rough translation)


闻如是。一时佛在舍卫国只树给孤独园时。与千二百五十比丘菩萨万人。天龙八部悉来在会。咸然一心叉手听法。
Thus have I heard. At one time the Buddha was in the Jeta Grove of Anāthapiṇḍada, Śrāvastī, together with an assembly of one thousand two hundred and fifty Bhikṣus, ten thousand Bodhisattvas, and the eight classes of devas, nagas and beings. All were listening to the Dharma intently with one mind.

于是异道有鹿头梵志。来到佛所稽首作礼。胡跪合掌白佛言。久闻瞿昙名声远振。今欲舍置异学。受三自归并五戒法。
At that time, there was a follower of another path, a Brahmin named Deer Head. He came in the presence of Buddha, bowed his head, made obeisance, knelt on one knee and joined his palms, saying, “I have long heard that the name of Gautama is renowned far and wide. Today I wish to leave behind the outsider's teachings and receive the Threefold Refuge and the Five Precepts.”

佛言善哉善哉梵志。汝能舍置余道归命我者。当自悔过生死之罪。其劫无量不可称计。
The Buddha said, “Good indeed, good indeed, Brahmin, that you are able to abandon other paths and take refuge in me. You should repent of the sins of birth and death which lasts for immeasurable kalpas and cannot be reckoned.”

梵志言诺受教。即净身口意复作是念。惟愿世尊施我法戒。终身奉行不敢毁缺。佛言是为如来至真等正觉三世诸佛说是戒法。佛言梵志谛听谛受心持念之。又言梵志尽形寿归命诸佛无上尊。尽形寿归命法离欲尊。尽形寿归命僧众中尊。佛言梵志以三自归竟。是为真正弟子。不为邪恶之所忓娆。
The Brahmin acquiesced and setting his body, speech, and mind in a state of purity, he formed this thought, “I only wish that the World-Honored One will bestow upon me the Dharma precepts which I shall uphold for my entire life, not daring to damage or break them.”

The Buddha said, “These precepts are spoken by the Tathāgata, Perfectly Enlightened Ones of the past, present and future.” Further, the Buddha said, “Brahmin, listen carefully, receive them carefully, and hold them in mind.” And further, “Brahmin, for the entirety of your life take refuge in the Buddhas, the unsurpassed sublime one. For the entirety of your life take refuge in the sublime Dharma which is free from desire. For the entirety of your life take refuge in the Sangha, venerated by all.”

The Buddha said, “Brahmin, by taking the Threefold Refuge, you become a true disciple and will not be disturbed by negative forces.”

佛言梵志汝能一心受三自归已。我当为汝及十方人。敕天帝释所遣诸鬼神。以护男子女人辈受三归者。梵志因问佛言。何等是也愿欲闻之。开化十方诸受归者。佛言如是灌顶善神。今当为汝略说三十六。
The Buddha said, “Brahmin, since you are able to receive the Threefold Refuge with one mind, for you and everyone in the ten directions, I shall order Śakra, Lord of the Devas, to dispatch various devas and spirits to protect men and women who have taken the Three Refuges.”

The Brahmin then asked the Buddha, saying, “Who are these? Please speak of them to make it clear to all beings who have taken refuge.” The Buddha said, “I shall now briefly speak of the thirty-six empowered virtuous devas.

"Devas dispatched from the Heaven of the Four Heavenly Kings are:

四天上遣神名弥栗头不罗婆(汉言善光主疾病)
四天上遣神名弥栗头婆呵娑(汉言善明主头痛)
四天上遣神名弥栗头婆逻波(汉言善力主寒热)
四天上遣神名弥栗头栴陀罗(汉言善月主腹满)
四天上遣神名弥栗头陀利奢(汉言善见主痈肿)
四天上遣神名弥栗头阿楼呵(汉言善供主癫狂)
"the deva named Virtuous Light governs illness;
the deva named Virtuous Clarity governs headaches;
the deva named Virtuous Strength governs cold and hot (illnesses);
The deva named Virtuous Moon governs abdominal bloating;
The deva named Virtuous View governs abscesses;
The deva named Virtuous Offering governs madness;

四天上遣神名弥栗头伽娑婆帝(汉言善舍主愚痴)
四天上遣神名弥栗头悉坻哆(汉言善寂主瞋恚)
四天上遣神名弥栗头菩提萨(汉言善觉主淫欲)
四天上遣神名弥栗头提波罗(汉言善天主邪鬼)
四天上遣神名弥栗头呵波帝(汉言善住主伤亡)
四天上遣神名弥栗头不若罗(汉言善福主冢墓)
"the deva named Virtuous Renunciation governs ignorance;
the deva named Virtuous Peace governs anger;
the deva named Virtuous Awareness governs sexual desire;
the deva named Virtuous Heaven governs evil spirits;
the deva named Virtuous Abiding governs injury and death;
the deva named Virtuous Fortune governs graves and tombs;

四天上遣神名弥栗头苾阇伽(汉言善术主四方)
四天上遣神名弥栗头伽丽娑(汉言善帝主怨家)
四天上遣神名弥栗头罗阇遮(汉言善主主偷盗)
四天上遣神名弥栗头修乾陀(汉言善香主债主)
四天上遣神名弥栗头檀那波(汉言善施主劫贼)
四天上遣神名弥栗头支多那(汉言善意主疫毒)
"the deva named Virtuous Skill governs the four directions;
the deva named Virtuous King governs enemies;
the deva named Virtuous Owner governs theft;
the deva named Virtuous Fragrance governs creditors;
the deva named Virtuous Giving governs robbers;
the deva named Virtuous Thought governs epidemics and poisons;

四天上遣神名弥栗头罗婆那(汉言善吉主五温)
四天上遣神名弥栗头钵婆驮(汉言善山主蜚尸)
四天上遣神名弥栗头三摩陀(汉言善调主注连)
四天上遣神名弥栗头戾禘驮(汉言善备主注腹)
四天上遣神名弥栗头波利陀(汉言善敬主相引)
四天上遣神名弥栗头波利那(汉言善净主恶党)
"the deva named Virtuous Auspiciousness governs the five plagues;
the deva named Virtuous Mountain governs wandering gods and demons;
the deva named Virtuous Harmony governs contagious disease;
the deva named Virtuous Preparation governs abdominal disease;
the deva named Virtuous Respect governs attraction;
the deva named Virtuous Respect governs evil factions;

四天上遣神名弥栗头虔伽地(汉言善品主蛊毒)
四天上遣神名弥栗头毘梨驮(汉言善结主恐怖)
四天上遣神名弥栗头支陀那(汉言善寿主厄难)
四天上遣神名弥栗头伽林摩(汉言善游主产乳)
四天上遣神名弥栗头阿留伽(汉言善愿主县官)
四天上遣神名弥栗头阇利驮(汉言善因主口舌)
"the deva named Virtuous Qualities governs hex poisons;
the deva named Virtuous Knot governs fear;
the deva named Virtuous Lifespan governs hardships and calamities ;
the deva named Virtuous Wandering governs childbirth and nursing;
the deva named Virtuous Wish governs officials;
the deva named Virtuous Cause governs verbal disputes;

四天上遣神名弥栗头阿伽驮(汉言善照主忧恼)
四天上遣神名弥栗头阿诃娑(汉言善生主不安)
四天上遣神名弥栗头娑和逻(汉言善至主百怪)
四天上遣神名弥栗头波利那(汉言善藏主嫉妒)
四天上遣神名弥栗头周陀那(汉言善音主咒咀)
四天上遣神名弥栗头韦陀罗(汉言善妙主厌祷)
"the deva named Virtuous Care governs afflictions and worries;
the deva named Virtuous Birth governs anxiety;
the deva named Virtuous Utmost governs demons;
the deva named Virtuous Store governs jealousy;
the deva named Virtuous Sound governs curses;
the deva named Virtuous Wonder governs shamanism"

佛语梵志。是为三十六部神王。此诸善神凡有万亿恒河沙鬼神。以为眷属阴相番代。以护男子女人等辈受三归者。当书神王名字带在身上。行来出入无所畏也。辟除邪恶消灭不善。梵志言诺唯唯天中天。
The Buddha said to the Brahmin, “These are the thirty-six deva kings. Each of these virtuous devas has a retinue of trillions of devas and spirits, as numerous as the sands of the Ganges river; they cannot be seen (by human eyes) and take turns to guard men and women who uphold the Threefold Refuge.

One should write the names of these deva kings and carry them on the body. There will be no fear when travelling around. They repel negative forces and eliminate non-virtue.” The Brahmin acquiesced, “Yes, Heaven-honored One!”

梵志又白佛言。世尊以赐三自归法。天帝遣善神三十六大王护助我身。已蒙世尊哀愍救度。今更顶礼请受法戒。佛言善哉梵志汝当净身口意。恳恻至心敬受法戒。 佛言十方三世如来至真等正觉。皆由三归五戒得之。佛言梵志尽形寿。不杀生不教他杀。是戒能持不。若能持有五神王随逐护汝身。不令邪神恶鬼之所得便。

The Brahmin again addressed the Buddha, saying, “World-Honored One, you have bestowed the Threefold Refuge; the Lord of the devas has dispatched thirty-six great deva kings to protect my body. I have received the World-Honored One’s compassionate salvation. Now is the time to pay homage again and request to receive the precepts.”

The Buddha said, “Good indeed, Brahmin. You should purify body, speech, and mind, and with earnest sincerity, respectfully receive the precepts.”

The Buddha said, “All Tathāgatas of the ten directions and three times attain perfect enlightenment through the Three Refuges and Five Precepts.”

The Buddha said to the Brahmin, “For the entirety of your life, do not kill living beings and do not tell others to kill. Can you uphold this precept? If you can uphold it, five deva kings will follow and protect your body, not allowing evil devas and wicked spirits to get their way.”

梵志尽形寿。不盗他人财宝不教他行盗。是戒能持不。若能持者。有五善神王随逐护汝身。梵志尽形寿不邪淫是戒能持不若能持者。有五神王随逐护汝身。众魔皆不得便。梵志尽形寿。不妄言绮语两舌鬪乱。是戒能持不。若能持者。有五神王随逐护汝身。梵志尽形寿。不饮谷酒甘蔗酒葡萄酒能放逸酒。如是等酒皆不得饮。是戒能持不。若能持者。有五善神王随逐护汝身。

“Brahmin, for the entirety of your life, do not steal the wealth of others and do not tell others to steal. Can you uphold this precept? If you can uphold it, five virtuous deva kings will follow and protect your body.”

“Brahmin, for the entirety of your life, do not engage in sexual misconduct. Can you uphold this precept? If you can uphold it, five deva kings will follow and protect your body, and the demons will not get their way.”

“Brahmin, for the entirety of your life, do not speak lies, engage in idle speech, divisive speech or contentious speech. Can you uphold this precept? If you can uphold it, five deva kings will follow and protect your body.”

“Brahmin, for the entirety of your life, do not drink grain wine, Cachaça, grape wine, or any alcohol that causes heedlessness. All such wines must not be drunk. Can you uphold this precept? If you can uphold it, five virtuous deva kings will follow and protect your body.”

佛语梵志。是为三归五戒法也。汝善持之勿有毁犯。说已。梵志因白佛言。世尊说言若持五戒者。有二十五善神。卫护人身在人左右。守于宫宅门户之上。使万事吉祥。惟愿世尊为我说之。佛言梵志我今略演。敕天帝释使四天王。遣诸善神营护汝身。如是章句善神名字。二十五王其名如是。
The Buddha said to the Brahmin, “These are the Three Refuges and Five Precepts. Uphold it well and do not transgress it.” With this, the Brahmin said to the Buddha, “World-Honored One, you have said that if one upholds the Five Precepts, there are twenty-five virtuous devas who guard the body, following by one’s side, guarding the home and its entrance, bringing auspiciousness. May the World-Honored One explain this to me.” The Buddha said, “Brahmin, I shall now briefly explain. I commanded Śakra to have the Four Heavenly Kings dispatch virtuous devas to protect your body. These are the verses listing the devas’ names. The twenty-five deva kings are as follows:

神名蔡刍毘愈他尼主护人身辟除邪恶
神名输多利输陀尼主护人六情悉令完具
神名毘楼遮耶波主护人腹内五藏平调
神名阿陀龙摩坻主护人血脉悉令通畅
神名波罗桓尼和尼主护人爪指无所毁伤
"The deva named Chāchūpiyutani, who protects the body and dispels negative forces;
the deva named Sūtarīsutani, who protects the six emotions of the person, keeping them intact;
the deva named Virūchanasēpa, who protects the person’s internal organs, ensuring their balance;
the deva named Ātālongmoti, who protects the person’s blood vessels, ensuring they are unobstructed;
the deva named Sārahaniwapa, who protects the person’s nails and fingers from damage;

神名坻摩阿毘婆驮主护人出入行来安宁
神名阿修轮婆罗陀主护人所啖饮食甘香
神名婆罗摩亶雄雌主护人梦安觉欢悦
神名婆罗门地鞞哆主护人不为虫毒所中
神名那摩吁多耶舍主护人不为雾露恶毒所害
"the deva named Timābhipata, who protects the person’s safety in travels;
the deva named Asurambarani, who ensures the person’s food and drink are of good taste;
the deva named Brahmadhānyūmā, who ensures the person’s dreams are peaceful and sleep is good;
the deva named Brahmāndibita, who protects the person from the harm of poisonous insects;
the deva named Namahudayaśa, who protects the person from harm caused by noxious fog or dew;

神名佛驮仙陀楼多主护人鬪诤口舌不行
神名鞞阇耶薮多娑主护人不为温疟鬼所持
神名涅坻醯驮多耶主护人不为县官所得
神名阿逻多赖都耶主护人舍宅四方逐凶殃
神名波罗那佛昙主护人平定舍宅八神
"the deva named Buddhachandāluta, who ensures the person does not engage in disputes or quarrels;
the deva named Bīyasūtabha, who protects the person from malaria-causing spirits;
the deva named Nēchihaitadaya, who protects the person from being troubled by government officials;
the deva named Āratalaitūya, who ensures the person’s household is free from calamities;
the deva named Pāranābuddha, who ensures the household is stable and protected by eight devas;

神名阿提梵者珊耶主护人不为冢墓鬼所娆
神名因台罗因台罗主护人门户辟除邪恶
神名三摩毘罗尸陀主护人四大安隐无病(此神名丹本无)
神名阿伽岚施婆多主护人不为外气鬼神害
神名佛昙弥摩多哆主护人不为灾火所近
"the deva named Ātivanjashanya, who ensures the person is not harassed by cemetery ghosts;
the deva named Indairāindaira, who protects the person’s doorways, dispelling evil;
the deva named Samāvīraśita, who balances the person’s four elements, dispelling sickness;
the deva named Āgāvandaratā, who protects the person from harm caused by external vapors, spirits and devas;
the deva named Buddhāmimotada, who ensures the person is safe from fire disasters;

神名多赖叉三密陀主护人不为偷盗所侵
神名阿摩罗斯兜嘻主护人若入山林不为虎狼所害
神名那罗门阇兜帝主护人不为伤亡所娆
神名萨鞞尼乾那波主护人除诸鸟鸣狐鸣
神名荼鞞阇毘舍罗主护人除犬鼠变怪
"the deva named Dalaichasāmitā, who protects the person from theft;
The deva named Āmarastōhi, who ensures the person’s safety from tigers and wolves (wild animals) in forests;
The deva named Nārāmangadōti, who protects the person from injury and death;
The deva named Sābinikanapā, who dispels the cries of birds and foxes;
The deva named Jābimenvishara, who protects from spirits of dogs or mice."

佛告梵志言。若男子女人带佩此二十五灌顶章句善神名者。若入军阵鬪诤之时。刀不伤身箭射不入。鬼神罗刹终不娆近。若到蛊道家亦不能害。若行来出入有小魔鬼亦不得近。带佩此神王名者夜无恶梦。县官盗贼水火灾怪。怨家闇谋口舌鬪乱。自然欢喜两作和解。俱生慈心恶意悉灭。
The Buddha told the Brahmin, saying, “If men or women carry these verses with the names of the twenty-five virtuous devas with them, then blades will not wound and arrows will not pierce the body in military skirmishes or armed conflicts. Spirits, devas and rākṣasas will not disturb or approach. If one arrives at a house of hex-sorcery, one will not receive harm. When travelling, minor demons cannot come near.

“Those who carry these names of the deva-kings will not experience nightmares at night. Government officials, thieves, fire, water, calamities, demons, enemy insidious plots, disputes and quarrels (will be averted). There will be natural happiness; both sides will make peace. All will give rise to a compassionate mind and all evil intentions will be extinguished.

魑魅魍魉邪忤薜荔。外道符咒厌祷之者。树木精魅百虫精魅。鸟狩精魅溪谷精魅。门中鬼神户中鬼神。井灶鬼神洿池鬼神。厕溷中鬼一切诸鬼神。皆不得留住某甲身中。若男子女人。带此三归五戒善神名字者。某甲入山陵溪谷。旷路抄贼自然不现。师子虎狼罴熊之属。悉自藏缩不害人也。

“Malevolent spirits, evil and non-congenial influences, pretas, externalist talismans and incantations, shamans, tree spirits, insect spirits, bird spirits, beast spirits, valley and gorge spirits, door deva-spirits, house deva-spirits, well deva-spirits, stove deva-spirits, pond deva-spirits, latrine deva-spirits, and all manner of devas and spirits—none are able to remain within the body of such a person.

“If men or women carry these names of the virtuous devas of Three Refuges and Five Precepts, when they enter mountains, hills, streams, valleys, raiding bandits in secluded roads do not appear. Lions, tigers, wolves, bears and the like conceal themselves and do not harm them.”

Attaining the Vajra body in Tantra

Khenpo Tsultrim Lodro

A unique characteristic of Tantra which is absent in Sutra is the attainment of the Vajra body. When the Vajra body is accomplished, one’s outward appearance remains no different from that of an ordinary person, yet, in reality, birth, aging, sickness, death, and the four elements—earth, water, fire, and air—cease to have any effect on one’s body. 

The Vajra body is unobstructed by materiality, feats such as levitation, leaping over roofs or walls, or passing through solid walls become effortless. Of course, these are not the purpose of cultivating the Vajra body. The true aim of Tantra is to transform the ordinary human body into that of a Buddha—the Sambhogakaya form endowed with the thirty-two major and eighty minor marks.

From the standpoint of Sutra, this is inconceivable. Sutra holds that the physical body belongs to samsara, is impure and must be renounced or relinquished. For ordinary people, this view is correct. However, Tantra utilizes wisdom and many skilful methods to transform the impure body into a pure one.

To give an analogy: an ordinary person who consumes poison may die, but someone who knows how to use it skilfully may instead counter poison with poison. Before realization, our body is indeed part of samsara and if we wish to reach liberation, we must abandon all clinging to it. But when one possesses wisdom and skilful means, not only does one not need to renounce the body, one can instead transform it into a Buddha’s body. To achieve this, we need either the tantric practices of channels, winds, and drops, or the luminosity practices of Dzogchen. Apart from these two paths, the Sutrayana schools of Pure Land, Chan (Zen), Yogācāra, or Madhyamaka are unable to achieve this.

If one has never studied Tantric scriptures, even some Sutric teachers find it difficult to accept the idea that the physical body can be transformed in this way. Yet Tantra does indeed possess such methods. The root of these methods lies in realization itself which is a function of the mind. The formation of an impure body is also a function of the mind, arising from impure mind and karma. When the mind realizes luminosity, it can transform the impure body into a Vajra body.  Of course, in the process of attaining the Vajra body, other additional practices are also required.

This is not merely theoretical. Throughout Tibetan history, there have been many recorded cases of great masters who accomplished this. Many people have heard of Dzogchen practitioners whose physical bodies gradually shrunk until they dissolved into light while colorful rainbows appeared in the sky. This was witnessed by many people on many occasions.

The reason a human corpse can dissolve into light is also due to the power of the mind. Ordinary beings do not know how to develop this capacity, whereas practitioners who have mastered the pith instructions can manifest this phenomena for all to see. 

This is much like how people five or six hundred years ago would have found today’s technology unbelievable. If people of that era had possessed sufficient technical knowledge, they too could have developed the same advanced technologies; these methods did not appear only recently. In other words, the possibility for producing such advanced technological products have always existed, but people were unaware of them.

Likewise, we now have the potential of developing the capacity of the mind and discovering many of its amazing aspects. However, lacking this ability, we believe that afflictions and discursive thoughts must be eliminated completely. At the beginning, when wisdom is insufficient, this approach is correct. Once wisdom is present, afflictions can be transformed into the path and no longer need to be eradicated. This is a defining characteristic of Tantra.

In Sutra practice one must undergo countless great kalpas of practice to attain the initial realization of the first Bodhisattva bhūmi.  Then, from the first bhūmi to the seventh bhūmi.  one must again practice for countless great kalpas. Upon realizing the eighth bhūmi, the eye, ear, nose, tongue, body, and mental consciousness among the eight consciousnesses are fully purified; at that point, mountains, rivers, earth and all appearances are perceived as the Buddha’s maṇḍala. This is clearly recorded in Sutric teachings.

In Tantra, by contrast, one can transform the impure body into a Vajra Body within a single lifetime. The key instructions lie in the practices of channels, winds, and drops, as well as Dzogchen. In Tibetan Vajrayāna, the teachings on channels, winds, and drops are divided into outer, inner, secret, and extremely secret levels. What non-Buddhists practice (such as in Qigong or Taoism) is only the simplest outer level of Tibetan Vajrayāna; they have no contact with inner levels of the practice. It is through these key instructions that Tantra generates the practices for the Vajra body.

Within Dzogchen, there are also practices concerning the bardos which describe the process of death with great clarity. Many people have heard or read of The Tibetan Book of the Dead. Its descriptions of the experiences of dying shocked some Westerners who had near-death experiences because what they experienced in the early stages of death had already been recorded with such clarity in Tibet thousands of years ago. 

The experiences of these Westerners only touch on the initial phase of dying, whereas The Tibetan Book of the Dead not only describes the entire process of death but also gives precise instructions on how to master it. While alive, a practitioner can use these bardo practices to gain control over and utilize the process of death itself.

Such approaches are unimaginable in Sutra; even within general Tibetan Vajrayāna such practices do not exist, only Dzogchen contains these methods. This is another distinctive feature of Dzogchen. Since the unique qualities of Dzogchen are innumerable, only one or two of the more important points have been briefly mentioned here to illustrate how Tantra differs from Sutra.

Mind creates heaven and hell -- make the right imprints

Lama Zopa Rinpoche

Imprints are very, very important. If we always think negative things in our life, our mind gets used to those negative things, and negative imprints are left on our mind all the time. 

What is advertised in the West by businesses in order to make money develops attachment, self-cherishing thought, and so forth. They are advertising objects of attachment. In the West, what is advertised is all the objects to which we’re most attached. They try to advertise in the best way and that’s what people buy. 

However, watching that and thinking of that leave negative imprints on the mind. And so much negative imprint affects this life, and then life to life. The negative imprints that are left affect this life, then life to life for eons and eons. That is the wrong effect not the right effect.

But if you leave positive or good imprints, they also have effects from life to life. They enable you to actualize the path, to have realization, bringing you higher and higher realizations, and you can then bring greater and greater, deeper and deeper, benefit to sentient beings…

So, it means you have to be very careful about imprints. Whether you put negative or positive imprints is very important. The mind creates the world. The mind creates the happy world and the mind creates the suffering world. It all depends on what you do with your mind.

So, imprints are so important. I’m saying that listening to holy Dharma, to Buddha’s teachings, even if you don’t understand, purifies your mind. Reading newspapers, Time magazine, and all those things doesn’t have that effect of purifying negative karma. It is possible that you develop more delusions— more anger, attachment, self-cherishing thought—by reading those things. So, it is different from reading Dharma books or holy teachings. The effect is totally different; what it leaves in the mind is totally different.

Even if you don’t understand, listening patiently to the Dharma purifies the defilements so much. That’s why the pandit Vasubandhu, after he wrote Abhidharmakosha, recited it loudly every day so that the pigeon on his roof could hear it. When the pigeon died, Vasubhandu, with his clairvoyance, checked where it was born. Though he had been a pigeon before, he had been born as a human being to a family way down in the valley. 

What made it possible for him to be a human being was hearing every day the Abhidharmakosha, a teaching of Buddha. Even though the pigeon did not understand, it had the power to purify his mind, his negative karma and defilements. That’s why he was born a human being—just by hearing the words. You have to understand this. That’s different from reading newspapers and magazines. So, it is like that with Buddha’s teachings.

One day Vasubandhu went to ask the family to give him the child. They offered the child to Vasubandhu. He was given the name Loden (later known as Lopön Loden); he then became a monk and wrote four commentaries to Abhidharmakosha, the text he had heard when he was a pigeon. He was expert in that text, but as he hadn’t heard much Madhyamaka, he had some difficulties to learn the subject of Madhyamaka. Kirti Tsenshab Rinpoche, my dear guru, from whom I received many teachings, said that. 

You have to know how important positive imprints are in making preparation in the mind for enlightenment, for omniscience. They are so important. This mind, which is formless, colorless, shapeless, but able to perceive objects, can create hell, can create samsara, can create nirvana, can create enlightenment. This mind has that potential, negative and positive.