Phurpa Tashi Rinpoche
Dharma practice is not so easy because if we look at the past lineage masters, they practiced in solitude with very basic living conditions. They did not practice for just a few days, months or years, but devoted their entire lives to diligent practice. This tells us that the process of gaining liberation is not that simple.
Of course, it is taught that there is great merit in reciting a mantra even once. However, that is speaking from the perspective of its merit. We need to see this merit relative to the much greater mass of habitual tendencies and afflictions (negative karma) that we have accumulated. It need not be said that this merit can barely compare to vast amount of negative karma that we have already created. I'm sure you know this yourself.
Therefore, it is more important to practice steadily in the correct direction instead of constantly checking if you have made any progress.
Sometimes, I explain that one has to check the progress because there are some practitioners who simply practice on blindly without checking if their practice is going in the right direction and giving rise to the result. They do not care if there are any changes in themselves through the practice. They only think of some kind of distant, future result after their death, such as rebirth in Sukhavati. This way of practice is too rigid and incomplete, making it necessary for me to explain (the signs of progress) to deepen their understanding of Dharma.
Hence, it is important to know how to understand the Guru’s teaching and how to put it into practice. The Guru might teach in one way today and teach in another way tomorrow, all from different angles. These seemingly different approaches are targeted at practitioners of different capacities.
Take mind nature for instance. In the Prajnaparamita, it is stated that mind-nature does not exist and that everything is empty. Yet, in the Tantra of Two Analysis, it is stated that all sentient beings are Buddhas — this means that mind-nature exists. So, does mind-nature exist or does it not?
These two different approaches are taught for different capacities. If you have a nihilistic understanding of mind-nature, thinking that it doesn't exist at all, then as the Tantra of Two Analysis states, mind-nature is said to exist. This prevents you from falling into an extreme view and establishes a balanced view of non-dual clarity-emptiness.
If you are fixated on the view that mind-nature exists, then the Guru teaches Prajnaparamita which emphasizes that mind-nature doesn't exist. This is also for the student to reach the understanding of non-dual clarity-emptiness.
If you listen to the teaching with a biased understanding, seizing on one particular viewpoint, then your understanding becomes faulty. This is a sign of our lack of wisdom.
In the same way, I say that the purpose of Dharma practice is to transform ourselves, and yet, I also caution you against always looking for signs of transformation or progress. This means that it is temporarily not helpful to look for signs of progress, but it does not signify that there will be no progress eventually.
For those who keep checking for some signs of fruition, I tell them not to be overly attached to progress. You are still very far from fruition because you spend too little time in meditation sessions. In a short span of time, one does not gain much experience. If you keep looking for some results, you will get discouraged and doubt if the practice truly produces results.
We hear people complaining, "I have already done this practice for one year." But if you add up the total time spent in meditation sessions, do they even amount to one month? No. Basically, you have only allowed one year of time to slip by; it does not mean that you have really practiced for one year. Then what kind of meditative view do you expect to gain with this amount of practice?
However, this does not mean that your practice is lousy. Afterall, you are lay practitioners and you have your jobs and responsibilities. It is not practical to ask you to drop everything and simply do practice.
We say that Dharma practice brings happiness in this life, at the point of death and in future lives. The past lineage masters regarded Dharma practice as their everything. But for people with heavier karma and afflictions, even if they think very highly of Dharma, they are still attached to worldly activities. We are interested in Dharma practice but this does not mean that we can devote ourselves entirely to Dharma practice.
Practitioners in such a situation have to combine their worldly activities and Dharma practice. They should read "Words of My Perfect Teacher" and "Notes to the Words of My Perfect Teacher". If you are constantly reminded of the four thoughts that turn the mind towards Dharma, your urge to practice Dharma will be strong even if you are immersed in worldly activities.
But if you can't practice Dharma at all while involved in your worldly life, then it can only be said that your karma and afflictions are too strong...
Then there are also people who are retired and have relatively more time. However, they are under the control of an invisible force which causes them to be lax and lazy, neglecting Dharma practice — this is the power of karma and afflictions.
As Lama Achuk Rinpoche taught, karma and afflictions does not manifest as some teeth-baring terrible monster. Karma and afflictions manifest as any act, opinion or thought that goes against or contradicts the Dharma teachings. When we have time and yet are unable to devote ourselves to Dharma practice, this is evidently the manifestation of karma and afflictions. Sometimes people say, "You are possessed by demons or mara." This laziness is the sign of being possessed. Mara is creating many obstacles for you to prevent you from practicing.
So, on one hand, it is due to the working of karma and afflictions; on the other hand, it is due a lack of heartfelt understanding of the four thoughts that turn the mind towards Dharma. Some may ask, do the four thoughts really give us the impetus to practice? I would think so.
To give an example, if the doctor told you now that you have a terminal disease, would you still be as relaxed as before? You say that the hot weather is making you drowsy during your meditation, but if the doctor delivered this news to you, would you still be sleepy? I think you will not be as calm as you are now and I believe that it will be hard for you to fall asleep that night. The state of drowsiness would be something foreign to you.
This proves that if the four thoughts arise in your mind, some change is bound to happen. It is inevitable because no-one is unafraid of death and impermanence.
The past lineage masters practiced in solitary mountain retreats. Their conditions were very difficult. Their living quarters were very uncomfortable and exposed to cold drafts of wind. Their food was very simple and they often lacked nutrition. They had to starve sometimes. Their clothing was bare thread and torn. In such conditions, they continued to practice diligently.
Does it mean that these masters were weird, abnormal people who couldn’t help having such a lifestyle? No, it cannot be so, because in their biographies we can see their excellent qualities. Thus, it is for sure that they are not abnormal or mentally unhinged. So why would such normal functioning people seclude themselves in such conditions and practice diligently? It is the four thoughts that drive them to be diligent.
Therefore, the sole deciding factor of whether we are going to succeed in our practice is whether the four thoughts are accompanying us on our Dharma path.
Some people say, "Well, I have read the 'Words of My Perfect Teacher' and know these four thoughts already." Knowing them as a concept or theory is not enough; what we need is for these four thoughts to be integrated into our very being. The Dharma has to enter our heart and meld with our mind.
I am sure all of you are educated and know how to read words. To read a book is not hard. But to take these four thoughts to heart is not quite so easy. We need the mind to transform into the four thoughts. This requires a long process of listening, contemplation and meditation; it does not end with just reading the book once or twice.
We are always attracted to high teachings. But when even the most basic requirements for a practitioner have not been stabilized in your mind, what kind of high teachings are you looking for?
Even if you get these high teachings, you will not be able to accomplish them. Things will end up being just like how it is now — when you feel like practicing, you do some practice; when you don't feel like practicing, you let it go or give it up. Will attainment ever arrive one day with this type of mindset?
To attain liberation, the first step is to transform your mind into a mind that wants to do practice, a mind that enjoys and delights in practice, a mind that longs to be diligent in practice. After this has been achieved, then it is possible for our discussion to go deeper on how to practice Dharma.
(Four Thoughts: (1) Impermanence, (2) Sufferings of Samsara, (3) Infallibility
of Cause and Effect (4) Precious Human Life)
