Overelaboration

I want to write about this due to a recent episode in my life…

When arguments happen between people, it is often due to our inability to let go of our own right-eousness. We think we are right and the opposite party is wrong. Therefore, until the other party accepts our viewpoints, our impulse will be to continue to push up the heat on the verbal exchange and often this has the potential to end relationships, friendships, business partnerships. Enemies, wars, feuds, grudges are created, sometimes for life or even many lives… There are areas of life that we have to tiptoe through due to awkwardness and avoidance linked to the past…

Really, so much trouble created from an insubstantial viewpoint that cannot even be seen, found or maintained for a long time. Sometimes, even if we do not argue out loud with the person, but within our minds, we create an incessant mental dialogue about who is right or wrong that saps our energy and drives all awareness out. Then it will also recondition our future actions which may simply be just postponing the inevitable conflict…

Sometimes, a small part of us knows that we are on the way to a catastrophic argument with the other party that has little benefit, but yet, we can’t seem to let go of our righteousness and our impulse overwhelms all common-sense and we continue the reckless exchange of words with a fiery blindness…

From my own experience, it is seen that many of these so-called viewpoints are just mental build-ups that are completely unrealistic and unreliable. For instance, someone who just had a bad day fending off clients who were demanding, becomes quite defensive and brings that kind of attitude into interpreting whatever happens at home with her family. A family member may say something quite innocently, but she will take it as a personal affront and burst into an irate back-and-forth until anger is beyond control.

It can be seen from this example that due to our past histories, conditioning and automatic reactions, we tend to elaborate on a lot of concepts on top of what is actually happening directly in our experience of the situation. For eg, if we see someone dropping some used tissue on the streets, we might immediately create more mental elaborations about how this person must be some inconsiderate, selfish, uneducated brute who has poor parental guidance. He must have been doing this all along in the past and the world is in such a dirty state because of such people etc etc etc. … The fact is that all that is seen, is merely a person dropping a used tissue period.  And he may have simply dropped it accidentally.

Similarly, we are prone to creating a lot of mental elaborations above the nitty-gritty situations of life. If we realise that we are doing this, although it is not possible right away to transcend the creation of the stories at the moment they arise, but it is possible to stop proliferating it, or even to step back and let go of it. (Because these elaborations are unreal, will pass and probably irrational in some way. ) Then it would not be possible for these elaborations to make us deeply opinionated. We become less egoistic and more receptive to the viewpoints of others. It is actually possible to stop insisting and start looking from the viewpoints of others.

Here, I am talking of genuinely letting go of one’s own viewpoint from even within our mind, and looking from other perspectives. To back down from an argument out of meekness or fear and then to engage in it furiously in your mind is still insufficient, because we are still glued to deep belief in our own opinions. How often have we had sleepless nights debating back and forth in our mind, imagining further scenarios and creating unnecessary distress/anger?

This is not to say that one should give up all of one’s opinions and become a ‘Yes-man’.   We may know our Ps and Qs, have our own ideas about things, but we no longer subscribe to them inflexibly. For instance, we should still have principles in accordance to Cause-and-effect, Bodhichitta and Ultimate Truth, because if we are unable to live according to these principles, they will naturally provoke some kind of external or internal conflict in us.

But in addition to that, there is also some kind of understanding into the nature of mental elaborations, they are seen as something quite weak and transient, instead of being stone-etched and unchangeable. And we know that oftentimes, there are exceptions to everything and allow for space for fixed opinions to be dissolved. When arguments brew, we can almost see it coming, and there is an understanding in us that allows us to change direction with flexibility and a willingness to concede and accept before anything drastic happens.

Most importantly, when you are able to see through your own mental constructs and elaborations and be no longer binded or blinded by them, you will be able to release them when they have arisen, then a sense of deeper relaxation and bliss will arise in your experience and fill your life with deeper clarity and simplicity.

I think of course, for this to happen, it takes frequent self-reflection, self-questioning, honesty, sincerity, mindfulness and even a consistent practice of meditation (Note: there are many kinds of meditation, i am referring to those meditations that have the attitude and orientation of facing up to reality/life and to see things with deeper clarity, rather than meditations that emphasize escaping or disassociation from ordinary life and tunes you out…)

Hope what I say makes sense, though it is difficult to explain how I feel in words…

Chagdud Tulku Stories

Please visit this website… many great stories about a Master I admire so much

http://lordofthedance.chagdud.org

 

The Venerable Hsu Yun

 

“One of the stories I like to tell in this regard is a tale of Venerable Master Hsüan Hua’s teacher. Master Hua was the abbot of the City of Ten Thousand Buddhas. He was the person who gave us the land where our monastery is situated, and he and Ajahn Sumedho were very good friends. Master Hua’s teacher, Venerable Master Hsü Yün, was the patriarch of all five lineages of Buddhism in China and was very highly respected. He was the head of the Ch’an lineage, the sutra lineage, the mantra lineage, the Vinaya lineage, and the esoteric lineage. It’s no secret that different sects tend to argue with each other. Yet he was so indisputably pure and skilled that everyone wanted him to be the head. When the Red Chinese took over, they were trying to wipe out religion altogether and so he became a very obvious target. The Chinese army attacked his monastery when he was about 110 years old. They beat him with wooden clubs until he was a bloody heap on the ground and left him for dead. Even though he had broken bones and damaged organs, he recovered. The news of his survival spread around the area.

A while later the Red Army came back and used iron bars to beat him until he was a complete mess. This frail old man was really smashed up and seriously injured, and yet he still didn’t die. His disciples were nursing him and trying to help heal his deep and serious wounds. All of them were amazed that he was still alive. Needless to say, he had incredible meditative powers, so his disciples were convinced that he was sustaining his life energy for them. They believed that the master realized the feeling of grief they would have when he died because they were all very devoted to him. And so they implored him: “Please, don’t stay alive just for our sakes. We’re very touched that you would endure the weeks and weeks of pain and misery because of not wanting to leave us grief stricken. But if it’s time for you to die, we would prefer that you just let yourself go peacefully instead of enduring all this agony.” And he said, “What I’m doing is not for you. It’s true I’m keeping myself alive, but it’s not for your sake, it’s for the soldiers. If I died as a result of their beatings, the karmic retribution for those who attacked me would be so great, I couldn’t bear to be responsible for that.” After that, the army left him alone. He survived and even taught retreats again. The books Ch’an and Zen Training, translated by Charles Luk, are from the Dharma talks that he gave at a retreat four years later. He died when he was 120. He had made a vow to be a monk for one hundred years.”

~ Ajahn Amaro

Tara Mini-Monlam 3

For the benefit of the world, for Earth, for the global economy, peace and harmony, and good health of all sentient beings throughout space,  I will be doing a mini-monlam 3 again.  Tomorrow would be the first Dakini day of 2012, so I thought it would be good to begin tomorrow.   Dear readers of this blog would know that I am prone to sudden urges to do such mini-monlams.  If you are reading this, I invite you to do a mini monlam with me.  The format is thus:

1.  Recite any prayer, mantra, Buddha name, spiritual practice (including meditation) etc.  that you like best and feel closest to… for me, since tomorrow is Dakini day and I have been doing Tara mini monlams all along, so I will pledge 10,000 Tara mantras for the benefit of all beings…

2.  Do it for a specified number of repetition.  The number should be abit challenging for you, but should not be too challenging that you feel extremely stressed to do it.  You should set yourself a time frame to finish it.

3.  At the conclusion of each session, dedicate it for Universal Liberation of all Beings, Global Peace, No disasters, Well-being of global economy, etc. as  you can think of.

4.  This practice should be on top of (or additional to ) what you practice daily already.  This is to put a level of sincerity and exertion in it.

5.  You simply join your palms at your heart and face this image shown below of a holy Vajrasattva Stupa (near Lhasa), adjust your motivation to Bodhichitta, and, from your heart, make your commitment specifically and then it’s done!

There is no need to report your commitment to me.  Buddhas and Bodhisattvas know your commitment automatically, just do it from your heart and we are on our way.

May the positive group momentum from this mini-monlam, the power of the prayers, the strength of all the good-will and dedications, and the blessings of the Buddhas and Bodhisattvas we invoke be completely dedicated to the ultimate liberation of all beings from all forms of sufferings and delusions.

Happy Monlam!

Ani Ngawang Pema

 

Meet Ani Ngawang Pema, who has retreated for 45 years reciting the mani mantra.  Very inspiring.

 

http://www.sherpaworld.com/show.php?at=1&sn=3233

Perseverance in joy!!

Teaching by His Holiness Gyalwang Drukpa

This morning, His Holiness gave a teaching on the working of Mara and how we should be counteracting the challenges posed by the Mara and his manifestations. Mara does not like virtuous activities, therefore he manifests as laziness, body pains, anger and all sorts of emotions to discourage us when we perform virtuous activities. We have to be strong enough to fight with him and move ahead like a bulldozer. These challenges are good if we know how to use them as support. As they will be able to accelerate our progress on the spiritual path. We should not be weakened by Mara and his manifestations, instead we should be working on them as a practice. When we succeed, when we win over them, we will have positive results in our practice.

His Holiness continued saying: I have a lot of obstacles whenever I do a pilgrimage like this. During the bicycle pilgrimage, my robe was caught in a wheel and I hurt myself, but I didn’t tell anyone; I just continued. Half way through, a jeep knocked me so badly that I was thrown in the air, I fell down and broke my nose. I wasn’t worried about my nose, I was just worried about my bicycle and my injured knee. If I couldn’t continue, the pilgrimage had to stop. So I pushed myself to continue, peddling only with one leg. During Sikkim Pad Yatra, I slipped on a very small stone and injured my ankle, on my way to one of the holiest sites of Guru Rinpoche. I could have told the group to continue and allowed myself to discontinue the Pad Yatra and check into a hotel. I pushed myself to continue even though my entire leg was swollen due to the injured ankle. This time at the beginning of the Pad Yatra, so many blisters appeared after just a few hours of easy walk and my backpack became heavier by the day without me adding any additional things.

His Holiness' foot

In fact, I removed my tent and some belongings, yet it still got heavier by the day, even my strong monks couldn’t believe how heavy my backpack has become. And of course, I caught a flu two days back and lost my voice, because of this, I couldn’t teach until this morning. All these I know are manifestations of Mara, to stop me from accomplishing great merit and great purification, and they know that if they stop me, the entire Pad Yatra has to end prematurely. You can check my backpack, how heavy it is, it is like having invisible rocks in it. I am not telling you this to scare you or boost my ego, Mara and his manifestations are with us all the time. Whenever we are off guard, they will win the battle. Persevere in spiritual practice fearlessly with joyful effort!

New Year’s Resolution

I am not really much into resolutions.  But in the tradition of Dharma and Mahayana, there has been the tradition of making aspirations or vows.  So on this last day of the year and because I also had some auspicious conditions including the circumstance of receiving a message from my friend in Bodhgaya, the place where Buddhas attain enlightenment, who had lit some lamps there on my behalf, I thought I could make these 2 aspirations (not yet vows) and share them with you.

NAMO GURUBHYE, BUDDHAYA, DHARMAYA, SANGHAYA, GURU DEWA DAKINI DHARMAPALA!
All Buddhas and Bodhisattvas, please heed me and witness my aspirations!
In your presence,

1. I aspire that I would quickly gain the realisations, wisdom, compassion, knowledge and other necessary qualities to be able to help sentient beings to cross the ocean of samsara and attain Buddhahood.

2.  I aspire that I would swiftly gain the ability to skilfully cut through all the layers of wrong-views and misunderstandings of all sentient beings who have a karmic connection and even those who do not, so that they would be able to extract the fullest benefit of the supreme Buddhadharma and quickly gain the wisdom and compassion and other qualities of the Buddhas.

By the blessing of the Triple gems, the truth of dharmata, and the irreversible intent of Sangha, may these wishes come true swiftly.
Tadyatha Pentsa Driya Awa Bodha Naye Soha!

Giving away

This is an extract of a teaching about giving away the three foundations of ego-clinging (ie, our body, possessions and roots of virtue/merit) by Khenpo Kunpal.  In this part, the explanation is also given about why we should give up our roots of virtue/merit to sentient beings.  

The mind is trained by relinquishing, for the sake of others, the three foundations of ego-clinging (the body, possessions, and the roots of virtue).  Beginners, however, should not actually surrender them in reality.  For it is also said that if we try to do so without being truly able to, the outcome will be nothing but a parody.  If therefore we train and habituate our minds to the generous attitude of offering these three foundations to others, there is no contradiction in saying that we will perfect the paramita of generosity, even if in reality we do not actually give any of them even slightly.  On the other hand, when people make charitable donations without having a generous attitude, their action is a mere imitation of generosity.  It is therefore crucial to school and habituate ourselves in an openhanded and generous frame of mind…

We must relinquish everything for the benefit and happiness of all without exception — and we must do so sincerely and unparsimoniously, without counting the cost or expecting some recompense or karmic advantage in return.  This is an essential pith instruction that drives out the fiend of ego-clinging, the root of samsara.  Whenever thoughts of cherishing and attachment toward our bodies arise, we should face up to them squarely and at once, never losing sight of the view of No-self, emptiness and nonreferential compassion.  This will ensure that we are on the supreme path and that beings, who are like illusory visions, will never be abandoned…

It is said in the Shikshasamucchaya:

Let this most crucial point be grasped
Whereby no downfall will occur:
My body and my worldly wealth
And all my virtues gained and being gained and to be gained
I give them all to everyone,
Protecting, cleansing and increasing them.

But how is it possible to give up our virtue, since it is precisely through virtue that nirvana is gained? The accumulation of virtue or merit brings rebirth in the higher realms, and this is the foundation of the path. It is the necessary prerequisite for the occurrence in the mind of the truth of the path – the realization of the personal and phenomenal No-Self. (Now with regard to the personal No-Self) it is said that when the emotional obscurations are discarded, the resulting “nirvana without remainder” of the Shravakas and Pratyekabuddhas is like a fire or a butter lamp going out for want of fuel.  By contrast, nirvana as understood in the Mahayana is the result of the removal of the two kinds of obscuration together with their habitual tendencies. Therefore, (as the Sutralankara says) liberation is no more than the exhaustion of error. Apart from the mere separation from the two obscurations, there is nothing extra to be attained. And as for the truth of the path, this is likened to a raft, which is to be left behind as soon as the far shore has been reached. Consequently, it is generally said that worldly virtue, bounded and confined by ego-clinging, is not actually effective in the attainment of liberation. In particular, since compounded virtue must be entirely relinquised if one is to attain the final result of perfect Buddhahood, it definitely follows that we must give it all away.

In the second place, we might wonder why it is necessary to abandon the three foundations of ego-clinging (body, possessions and roots of virtue) even when we are not actually intending to achieve nirvana. The answer to this is that, even if we do not give them away now, the fact is that when we die, we will have to leave behind both body and possessions. And as for our virtues, either these will have been exhausted by moments of anger experienced in the past or else (if this is not the case) they will be consumed by the single experience of their fully ripened result. It is certain therefore that everything is destined to be entirely and pointlessly lost. Therefore, in the present moment when we have freedom to act, it is best to give everything to other beings for their happiness and benefit. For in this way, the merit of such an action will not be exhausted but will become the cause of attaining the supreme goal.

My own comments:  Many people practising the dharma think about acquiring more and more.  They think of merit as some kind of spiritual currency.  But they lose track of the main point of dharma, which is to cut through the ego-clinging and self-centredness.  Some others think only of gaining realisation and meditating but neglect the essential practices of the other paramitas eg, in this case generosity.  It is to be seen here that generosity is a very skilful method to cut through ego-clinging, to create the conditions (ie merit) for realisations to arise.  Realisations are basically about realising emptiness and egolessness.  That takes place on a more subtle level.  We have to start from the grosser levels by performing acts of the physical level like generosity and mentally cultivating the attitudes of letting go and taking a loss and giving up/surrender.  All these prepares the eventual ground for subtle work of realisation to occur spontaneously.  That is why Buddhism emphasizes on creating merits.

However, some people mistake the emphasis on merit to be something to be grasped to and thereby fortify their ego all over again albeit now under a spiritual guise.  Some even mistake the emphasis on merits to be a worldly dharma, ie, a spiritual way to increase their worldly enjoyments.  They create merits to increase wealth, health and other worldly goals.  All these will only trap one further in samsara.  Therefore, the Buddha taught that even the merits are to be given away.  Dedication is a special point of the Buddha’s doctrine.  In the ultimate end, there is nothing to be held on to, just groundlessness.  This is a subtle but very important point that many people have missed. And it takes alot of time to understand this.  It is a important view, not to be belittled.

Although it is said that the main emphasis is on the mental attitude of generosity, let this NOT be misconstrued by some people as being permission to simply think of giving but not actually give.  This is just another form of self-deception.  Frankly speaking, when one has that generous frame of mind, giving will take place in reality according to one’s ability.  But the teaching here emphasizes that one should not be creating an appearance of giving without the actual attitude of generosity.  Both should go hand-in-hand.

Update :

Garchen Rinpoche said, “Of all the charities of giving, the giving away of one’s own body and giving Dharma teachings are the most beneficial to the practitioner. It is written in the Kalachakra Tantra that when one is able to make an offering of horses and elephants the merits accumulated by those actions would be thousand fold. Where if a practitioner is able to give away one’s wife or husband or sons and daughters the benefit would be a hundred thousand fold and even more beneficial than that when one is able to give away one’s own body as offering the benefit would be million fold”

(Note:  This is in relation to a practice called Chod where one visualises oneself offering one’s own body to all Buddhas/Bodhisattvas and sentient beings.)

Again, Rinpoche said:

“It is said than when you give charity, the things you give away in this life is said to be your own food in your next life journey, so it is very, very important. After sometimes when you give you will realize that when you give to sentient beings, you the giver and others the receivers you will really find that both the giver and the receiver are the same. There is not an iota of difference between the two, the reason for that is that when you give, you are the one to receive the benefits. So you are the giver and as result you will be the receiver, just like you see I gave you the example of looking after, keeping a house spick and span with the motivation of benefiting whoever is going to be the next occupant. If you keep it in good condition thinking that it does not matter whoever comes, whoever comes there will find a pleasant place to live in there, who knows if it is going to be yourself. But on the other hand just being so self-centered because you are living in that house and you don’t care about who is going to be the next occupant. If you plunder everything, tear down the walls, take steal frames doors and windows, then in all probability is going to be you the one who is going to occupy this very house. So from this hopefully you will learn some more profound meaning of giving.”

Full Life

I was kind of deeply impressed and humbled by people in this world who have full dedication, determination and diligence to their crafts.  We can find in this world some rare individuals like concert pianists, artists, athletes, singers, actors, scientists, businessmen, authors, etc etc who have that kind of rare quality to bring their entire being into whatever they are interested in and doing.

From the Dharma point of view, although these people are often pursuing self-centered pursuits and their goals are frequently of the worldly mundane sort however, I can feel some kind of ‘devotion’ to these people because of the enormity of sacrifice and total full-heartedness and completeness of their dedication to their work.

In the past, our lineage masters have exhibited similar qualities, for example, Milarepa and Longchen Rabjam, etc, who have given up everything to pursue enlightenment and benefit for sentient beings.  Although the goals and significance is greatly different, but the kind of qualities they bring to their chosen work is similar.

In present days, in the dearth of examples like Milarepa to follow, we can look at these worldly people who are not very different from us, how, for example, a pianist has to spend up to 6-9 hours daily practising, or swimmers/ athletes who have to train very hard for their competitions with great focus, discipline on their training and diet etc, just to slice off that few seconds in their performance on the competition day.  All so much effort for worldly purposes.  And here we are the ‘Dharma practitioners’ who wish to attain the ultimate goal of all – Buddhahood – and who wish to benefit all beings, are we bringing the same qualities to our life?

I feel that my admiration for such people will have a great impact on my own attitude to life.  I see that in these people, they do not know what is the meaning of ‘impossible’, they do not know how to say ‘no’ or ‘I can’t’ to themselves.  They challenge their own limits, and thus they live their life to their fullest, using time in its best way by harnessing those qualities of full dedication, focus, discipline.

The best way to live our life is to challenge our own limits and want to use time to its fullest.  In Dharma practice, this is also true.  We do not want to pass life passively, sloppily, wishing for time to pass, just waiting out for tomorrow to come, always waiting for the next distraction, excitement or entertainment.  Even Dharma practitioners can become like that, it is like having lost a sense of direction or living-force in life.

Instead, we should cultivate the qualities of discipline, mindfulness, focus, perseverance.

We usually see in those people who have these qualities, a kind of vibrance and happiness on their countenance.  Although the going is tough, the goal may be small and they may lack the realisations of non-self or emptiness that puts a complete end to all suffering,  but these people have the satisfaction of knowing that they have given their fullest, best and everything to what they believe in.  To me, it almost seems like Zen.

Today I was discussing this with a friend and I thought that I would make some notes on my thoughts and share it with all of you.  We can read about such people and learn from their qualities.  Please carpe diem and please make the fullest of your precious human life, cherish your time and always challenge yourself to do better.  You may not know it, but you have a jewel in your hands already. Do not let stagnancy or pessimism control you.  Don’t shift the blame to others or the situation.  There is no need to compete with others.  The main point is always to outdo ourselves.  And remember, the fullest potential in every moment and in your whole life always always always lies in your hands.

Aspirations

Said by the 17th Karmapa Trinley Thaye Dorje

Making aspiration prayers, for Buddhists, is one of our most important practices. From the Buddhist perspective and understanding, all auspicious and joyous experiences in life come from our aspirations. The more prayers of aspiration are offered the more joyous experiences it brings to people’s lives.

Aspiration prayers support us both in this life and for our future rebirth. The reason why it is essential to our practice and beneficial is because the experience of the external existence is brought about by consciousness. So, every thought that occurs matters to the outcome of the external experience. Aspirations guide the consciousness to a perfect process of the function of mind. It is a path where consciousness is not disturbed by any unnecessary thoughts or actions. The main ingredient in aspirations is the motivation, the intention to benefit others wholeheartedly out of unconditioned mind. Such a practice can be applied by anyone no matter their culture, religion, philosophy etc.

Normally in a tragedy, we are often stunned and dazed. We don’t realize the mental support that we can provide. So, the practice of aspirations is there to benefit others not only temporarily but beyond, as well.

There are many ways to help others, like through means of generosity and such but there are some things that can only really be reached through aspirations, that really soothe those victims who are present as well as those who have passed. Aspirations help those who have passed away to have a peaceful and smooth transition into the next life and give freedom for whichever way they wish to be reborn. The end result of the aspiration practice is that of peace and courage.

Unwavering Commitment

Most people have to juggle work and dharma practice. some people have some problems with switching their minds from one phase to another.  If let’s say we are in a retreat, having built up momentum, it is easier to carry on with dharma state of mind.  If in a work pattern, it is difficult to shift from one state to another due to having to cut the momentums of each state and transfer to the other state, again and again. Sometimes the frustration from that is immense and i can well understand that.

Daily dharma practice in our daily life is our main way to stay on course.  It is like taking time to recharge, even if for an hour or less everyday, from the usual pattern of thinking alot, planning, hopes and fears, emotions, acting roles in the play of our social lives and so forth.  During dharma practice, one has the space to relax all of that, and just remain in unconditional awareness.  This is very very critical to our lives and many people do not appreciate that.

Just remaining in that space of awareness and mindfulness, not doing much (or if you are good, not doing anything at all) unfolds a potentiality that brings us closer and closer to a state of breaking down all barriers and neurosis.  The reason for doing anything at all on this earth is to experience happiness and avoid suffering.  But all these barriers and neurosis are the very antithesis of happiness, keeping us feeling separated and cut off, in a state of psychological poverty and of always needing something more.

Many people have experienced that we sometimes feel like skipping our daily practice.  We don’t feel like it, got out of the wrong side of bed today, bad mood, boring, need something stimulating etc.  Whatever, there’s always tomorrow!  The excuses are endless and we often give in to distractions on the basis of some subtler wish to escape practice.  It takes some self-scrutiny sometimes to see this.

However, what many people don’t know is that the more you experience that resistance to practising,  the more your inner being  is actually screaming for practice.    Every seasoned practitioner would know from years or decades of practising that the more you protest and feel that inner tension or resistance to practice, it is basically a sign of your spiritual hunger screaming at you for more spiritual nutrition. It actually means you need to practice NOW!  (The only exception to the case i can think of is a serious case of LUNG which comes from too much practice in a greedy way, so not truly applicable here)  You can call it your inner voice, intuition, Buddha nature, inner Guru, cosmic awareness… whatever.  But our inner being does send us signals. But oftentimes, these signals are misinterpreted by us.  We think it means that we should probably not practice and therefore cave in to some other distraction… in this way, we fall prey to our misunderstanding and impulses.

Actually an analogy of this phenomenon would be like thirst, sometimes a complete lack of thirst even though you have not been taking in water, can be a sign of severe dehydration.

And when you do really get down to practice, in  spite of the confusing signals they send you, you will find out usually by the middle of your practice, that yes, this is exactly what you need. And no amount of other worldly activities, no matter how blissful or attractive they seem, would or could have satisfied you except this.  If you had went on to do something else in the first place instead of practising, then on top of that spiritual hunger gnawing at you, you will perhaps feel guilt, even more dissatisfaction and so on…

As spiritual practitioners, we have to put value on commitment.  If we have committed to do something like a daily practice, we should do it in spite of all costs.  In this way, you can overcome any emotional hanky panky and break through all the obstacles.  Usually, before great realisation, there is often a huge crisis in the life of the practitioner.  For us, on a more ordinary level, it could be that karmic creditors or negative provocations are creating obstacles to prevent us from advancing spiritually.  It can be seen that anything worth doing usually has some kind of resistance to bring out our potentiality.  Whatever the case, only a definite unwavering commitment without allowing for any kind of interference or distractions will allow us to travel the path to enlightenment.

When we are meditating, doing sadhanas, reciting mantras whatever, the body starts to relax and subtle energies start to get released and flow properly.  In the space of awareness, not lost in endless proliferation of thoughts, we return to our true nature.  The sense of integration and well-being starts to flood us.  This is where contentment and satisfaction arises, this is where compassion for others can start, this is where you see the benefits of meditating on emptiness, non-self, shunyata and so forth.  The benefits are not for self-gratification but rather it enables you to enlarge your perspective and change your paradigm of experiencing reality.  In my opinion, with such effects from daily practice,  then there is the possibility for one to begin to bring the effects of daily practice into their daily life and bridge the gap between dharma and work.

Some people might think, why are you always writing such things that we know all the time.  It is like ABC to us!  Well, if not for you, then for me.  Maybe my writing urges need to find some release. Then let it be a reminder to myself.

Mountains are not mountains

People often bring up another Zen story about seeing that the mountains are not mountains, seeing that the rivers are not rivers, and seeing the mountains and seeing the rivers; so I might as well include a discussion of it here. This story comes from a statement given in a formal lecture by Zen Master Wei Cheng, who said, “Thirty years ago, before I had studied Zen, I saw the mountains were mountains and the rivers were rivers. Later, when I had personally seen a Zen teacher and had attained initiatory experience, I saw that the mountains are not mountains and the rivers are not rivers. But now that I had attained peace, I see the mountains simply as mountains, and see the rivers simply as rivers. Tell me, everyone, are these three views the same or different? If anyone can distinguish the black from the white, I will admit that you have seen me in person.”

Because this story is part of traditional Zen lore, students of later generations, including people all over the world today, have taken it as a handle on Zen study. Some people say it represents the so-called three barriers of Zen. Others say that it is necessary to reach the point at which you see that mountains are not mountains and rivers are not rivers, and then turn around again to arrive at seeing mountains as mountains and rivers as rivers again; this they identify as the realm of great penetration and great enlightenment. In reality, these explanations are ultimately just impressionistic talk; these views may seem to be correct, but they are not.

First, it is necessary to understand clearly that this talk by Zen Master Wei-cheng is about his own personal experience in practice. When it comes to the matter of whether Master Wei-cheng had actually attained great penetration and great enlightenment himself, you first of all cannot invent some fabrication and make up a subjective determination of the issue on his behalf.

His first stage, where he says he saw mountains as mountains and rivers as rivers, of course, represents the state of anyone before studying the Zen Way. Everyone is like this, seeing mountains, rivers, and earth, the various humans and natural environments in the physical world clearly and distinctly; this does not require any special interpretation.

For the second stage, where he said he saw mountains are not mountains and rivers are not rivers, it is one hundred percent certain that this is a state achieved through the actual application of meditative concentration work. If one has genuinely practiced meditative concentration work and the method and process of cultivation realization, and if one’s inner and outer physical and mental application and conduct have not gone astray in any way, then eventually this should cause the physical and mental temperament and constitution to undergo a great change. The eyes will be full of spiritual light, the spirit will solidify, the energy will mass, and the material world seen by the eyes, the mountains, rivers, land, and so on will naturally seem as though one is in a waking dream, like images of light reflected in water. One will feel that everything in this material world is all dreamlike, illusory existence, totally unreal; and one will also see people as like mechanical robots.

Many people who reach this stage, whether they are studying Zen or practicing Taoism, thereupon assume it is the true Way, but really this sort of state has nothing to do with the Way. This happens because of long immersion of the body and mind in quiet concentration, resulting in diminution of psychological and biological instincts, and repletion with vital energy that causes the brain and nervous system to undergo a change resembling electrical charging, so one sees the phenomena before one as ephemeral and has no feeling of reality. This is similar to the scattering of vision experienced when the body is depleted and weakened after a serious illness, or when one is about to die. Of course, this phenomenon associated with sickness and dying does not itself represent the state of people practicing meditative concentration who see mountains and rivers as not being mountains and rivers: it is just a way of making a comparison. One is due to illness or dying; one arises from being filled with the living power of life; so they are not exactly the same.

But you must not forget that this kind of phenomenon is just a different sensation of the biological organs; what enables you to produce such feelings and cognition is still the function of your consciousness and thought. If you assume that seeing mountains as not being mountains and seeing rivers as not being rivers is a good phenomenon reflecting practice of Zen or Tao, that is still mediocre; if so, then you might as well take a hallucinogenic pill or a moderate dose of tranquilizers, for would that not cause a similar marvel? Can you say this is the Way?

So many people who study Zen and lecture on Zen today, both in China and the rest of the world, often bring up this issue. I cannot but add some explanation to the matter so that practitioners avoid making the mistake of entering into byways and ruining the useful physical body.

Coming to Zen Master Wei-cheng’s third stage of seeing the mountains as mountains again and seeing the rivers as rivers again represents a Zen state where he had advanced a step farther, so he said of himself that he had attained peace. If you just go by these remarks and assume that this is great penetration and great enlightenment, then you might as well relax and go to sleep, waking up to see that mountains are still mountains and rivers are still rivers. Would this not be more direct and enjoyable?

Therefore it is really not easy at all to read the classics and stories of Zen; we should not by any means become confused by fragmentary interpretations. It is essential to seek personal experience of realization; only then do you know the ultimate. If we were to take this one story, which only points to a process of practice, and augment it so that it would be perfectly complete, we would have to cite the saying of T’ang dynasty Zen Master Nan-ch’uan, “When people today see this flower, it is like a dream,” to be able to approach the final Zen work of letting go. In sum, this story only refers to the mental work involved in Zen; it is not completely relevant to the insight of enlightenment.

Nan-Huai-Jing

Lunar Eclipse 10 December 2011

This is the last eclipse of the year

Penumbral Eclipse:           11:33:32 UT/GMT

Partial Eclipse Begins:      12:45:42 UT/GMT   

Total Eclipse Begins:        14:06:16 UT/GMT

Greatest Eclipse:              14:31:49 UT/GMT     

Total Eclipse Ends:           14:57:58 UT/GMT 

Partial Eclipse Ends:        16:17:58 UT/GMT 

Penumbral Eclipse Ends:  17:30:00 UT/GMT

Please do as much practice as you can during this period…  It will be helpful for sentient beings and for your accumulation of merits.

Amitabha Inspiration Stories

Here are some links and cut-and-pastes of Amitabha practitioners going to pureland with good signs.

http://www.youtube.com/watch?v=0wZ9uCGZJJw

http://www.vietphilly.org/index.php?option=com_content&view=article&id=232&Itemid=301

http://www.cttbusa.org/lotus_luo/lotus_luo2.asp

Pure Land is my Home
The Story of my Father’s Rebirth
by Guo Xuan Lee
Translated by Huali Yuan
Pure Sound From Silicon Valley
Issue 152, Dec. 2008

My parents lived in Australia and they did not believe in Buddhadharma.  When I first started to study Buddhadharma, I also exhorted my family to study, my mother and younger sister followed with me, and they became vegetarians and started to recite the Buddha’s name, however, my father still insisted that we were being superstitious, and he even obstructed my cultivation.

One day, my parents and younger sister had a car accident when they were driving. The accident was quite serious, the whole car was almost wrecked, and my father went into coma and bled a lot, however, my mother and younger sister remained safe and sound. After this experience, mother and sister gained more faith in the Buddhadharma, while my father was sick in bed and could not walk, but he had a strong belief that his body would recover as wholesome as before, and he could walk freely, therefore, he asked many good doctors to treat him, but all efforts went in vain, his physical health did not get any better. Because of this, he lose his temper all the times, which made my mother afflicted a lot, therefore I went back to Australia to visit them.

After I got home, I explained to my father the truth of “birth, old age, sickness, death, and other Buddhadharma. I told him,” you have already gone though the suffering of birth and old age, now you are undergoing the suffering of sickness, and the last one could be the suffering of death.” I explained Buddhadharma to him everyday, so he started to gain a bit of faith, he told me that one day when he was lying in bed, he saw his room caught on a heavy fire, but strange indeed was that there were some fish amid the fire, he hurried to call my mother in, however when my mother came, she saw nothing.

My father asked me what did that mean, I told him my personal view ” Our physical body is like the house we are living in, now the house is on fire, it means that our body is being broken down; as for the fish, when did you see a fish with closed eyes? Fish always keep their eyes open, which means that you should wake up soon, don’t get attached and confused any more. You really had a lot of blessings, since Buddhas and Bodhisattvas showed you these in order to make you wake up soon! You body condition is getting down soon, do not get attached to it any longer.” From this on, my father changed to a vegetarian diet and started to recite the Buddha’s name.

Half a year before my father’s rebirth, my elder sister visited him once. She a filial daughter with a kind heart, but being a Catholic, she believes animals are created to be eaten by human, as long as human are kind. So when she found that our father was sick, weak, and on a veggie diet, she was worried that our father did not get enough nutrition. Therefore, she explained her concern to father, and asked him whether she could cook meat for him. He took her advice at once, and was happy that he could eat meat again. So one thing led to another, and he could not stop, later on he even desired to eat pig’s feet every day.  My mother called me and asked me to talk to my father, over the phone, I just said a few words to him, “Dad, if you eat other beings’ feet now, in the future, other beings will eat your feet.” One week later, my mom called me again and told me that my father had returned to a vegetarian diet.

Two months before my father’s rebirth, he could fall asleep every night. It seemed that he kept talking to someone, getting angry and yelling. Therefore, I went back again to Australia to visit him. I asked him why he could not sleep. He said that some beings came to bother him every night, and none of them had feet. I realized at once that they were his enemies and debtees. I told him, “It is because you ate others’ feet in the past, now they all came back to you.  ”Then I asked him,” How did you treat them?”

He said,” I am not afraid of them, I never did a single evil thing or harm a single person in my life, therefore I do not need be afraid of them, if they come, I will fight with them!” I advised him not behave like that, because those ghost beings are in great suffering, without blessings, they have no opportunities of encountering Buddhadharma, that is why we should be compassionate with them.

I said, “If they come again tonight, you apologize to them, and tell them because you did not understand principles, you harmed them, now you are seeking forgiveness from them.  Also you can tell them to recite the Buddha’s name, so that they can seek rebirth, and end birth and death. You yourself also have to recite the Buddha’s name on behalf of them, recite Amitabha Buddha.” The next morning, I asked father whether they came or not and how was it. He said they did come, and he addressed them as I taught, then he recited the Buddha’s name on their behalf, and they did not disturb him any long, they stood there listening to the Buddha’s name, after that, they left.

A week before my father’s rebirth, one day, it looked like he was dying, therefore, my mother and younger sister started to recite the Buddha’s name, after a whole day, my father is still alive. Suddenly, my younger sister smelt fragrant incense, which lasts for about 5 minutes.  At that time, she understood that she need offer incense.  Therefore, she asked mother to bring an incensory for her to lit incense, wishing the Buddha could come to welcome father and his enemies and debtees into pure land. After making the incense offering, they continued reciting the Buddha’s name. At that time, my younger sister heard other voices around them, a lot of melodic voices resound in the air, reciting the Buddha’s name. My younger sister said that upon hearing these wonderful sounds, she felt very pure and clear in heart. One week later, my father passed away, his mind was quite clear when he was dying, but he already put down everything, his wife, children, and houses, his only wish was to follow the Buddha and he was ready. He passed away very peacefully. His face looked ruddy and pleasant, and even had a smile on it. His body was also very soft. Some people who came to assist reciting the Buddha’s name even smelt fragrant incense.

Forty-nine days after my father’s rebirth, one day when my son Mingguang was in sleep, he felt someone nudging his elbows in his dream, when he opened eyes, he saw his grandfather. Mingguang said that his grandfather did not look like before, since his grandfather had the appearance of a Bhikus, with hair already being shaved, a very fresh and smooth face without any wrinkle, wearing a bright orange sash, smiling happily. Mingguang asked him, “Grandpa, how come you are here?”

His grandpa answered, smiling, “I came to tell you, I have already followed with Amitabha and been reborn in the Pure Land.  Mingguang, you should vigorously recite Buddha’s name, and follow with Amitabha Buddha.”

(Source:  http://www.drbachinese.org/branch/GSM/newsletter/2008_12_152.PDF)

The Story of Dr Chiang
Published in Vajra Bodhi Sea, Bodhi Field section, November 2008 Edition p33-37

A talk by Alice Chiang on September 14, 2008
Dharma Master Yo asked me to share with you what Dr. Chiang and our family have gone through these past 5 months.  Life is so very unpredictable! Just a few months ago, Dr. Chiang was at the peak of his medical practice. We were in the process of moving into a brand new house. It was his dream home. It’s got everything he ever wanted built in it. The new house was surrounded by woods and lots of trees, which he loved.  He was very excited about it. At the end of February and the beginning of March, we began to pack our valuables and important documents into boxes and move from our old house to the new one. His back then began to hurt.  We thought he probably just pulled some muscles while lifting boxes and did not take too much notice of it. Well, the back pain got worse for the next two weeks and began to pinch the nerve, causing numbness of the left leg. He decided to get an MRI of the spine to make sure everything was okay.

I will never forget March 20th, Thursday, at 3 p.m. [Our son] Andy was still on his spring break. We all accompanied Dr. Chiang to have the MRI. As he came out of the test, he was wearing a smile on his face. Andy and I were relieved. But he then went on and told us that the radiologist had shown him the film, and he had seen a large tumor inside one of the vertebrae. Subsequently, a CT Scan confirmed that Dr. Chiang had stage IV lung cancer, which had already spread to the spine. It was so shocking and devastating for me! I didn’t know what to do. The first thing that came to my mind was: what’s going to happen to all his patients? Who would be willing to cover for Dr. Chiang? And what’s going to happen to his medical practice that he cares so very much about?  Coincidently, March 20th was also the day that we had just signed the contract to list our old house for sale.

Even though Dr. Chiang was ailing, he went back to the office over the next two days, performed 15 endoscopies and colonoscopies, and saw 25 patients. He was still laughing and joking with the patients as if nothing had happened. But starting Sunday, three days after he was diagnosed, his condition continued deteriorating. He was in so much pain and couldn’t get out of bed any more. After that, he was never able to go back to his office ever again.  Taking care of Dr. Chiang and bringing him to various tests/scans and treatment/therapy was already a full time job for me. But being his medical practice manager, I had to handle the transition of the patient care as well as the business and operation of the office, including finding a good physician to cover for Dr. Chiang as well as coordinating with pharmacies and other health care professionals. In addition, I had to deal with selling the old house and eventually moving. To me, it was almost mission impossible!  It was a tremendous and overwhelming burden for me.  Being a Buddhist, it is very clear to me that this was karmic retribution appearing right in front of us. We were in this together. These karmic situations came chasing us like a huge hurricane and totally caught us off guard! I know this was the karma from Dr. Chiang’s previous life, because in this life he was such a good, kindhearted man who had saved so many people’s lives.  So, I began to repent to the Buddha on Dr. Chiang’s behalf and recite the Great Compassion Mantra vigorously, incorporating the recitation into my daily activities all day long. I know I was being blessed by Buddhas, Bodhisattvas, and Venerable Master Hua because in addition to the Dharma Masters’ caring and support, all of a sudden I felt an enormous and irresistible power and strength in me at all times helping me overcome so many karmic obstacles.

Recently, Dr. Chiang did back surgery to remove the tumor in the vertebrae, four sessions of chemotherapy, and over 30 sessions of radiation treatment, yet the cancer cells continued to grow and to spread!  I made many attempts to share the Buddhadharma with him using my own experience as an example. I also urged him to accept some alternative medicine and food therapy for body and mind healing, but I could never totally convince him. Being not only a physician but also biochemist and immunologist himself, Dr. Chiang was very skeptical of my advice.

In mid-July, Dr. Chiang was admitted to the hospital due to side effects from chemotherapy. He couldn’t keep any food down and was constantly throwing up. His condition started gradually going downhill. A week later, his arms and legs were all swollen, and he lost his voice. The oncologist told us that it was about the time to put his hands in his pockets, as there was nothing he could do medically to help Dr. Chiang. When we were told Dr. Chiang only had weeks to live, he was surprisingly very calm. This was when I told him that only Buddhas and Bodhisattvas could save him now. I asked him to begin vigorously reciting Amitabha’s name, and explained to him that the land of Ultimate Bliss is covered by gold and surrounded by so many treasures and that there will be no suffering, only enjoyment of every bliss. If he recited Amitabha’s name wholeheartedly, he would attain rebirth in the land of Ultimate Bliss. He agreed and began to do so. I told him that if he recited the Buddha’s name one time, he would liberate one cancer cell; if he recited 10,000 times, he’d liberate 10,000 cancer cells. He laughed. I went on and told him to recite with as much diligence as if his patients were very sick, and he needed to save their lives.  He listened and acknowledged my words. He also took Dharma Master Yo’s advice and agreed to take refuge with the Triple Jewel and receive the Five Precepts.

On July 27th, Dharma Master Yo and Dharma Master Jai along with disciple Kao came to visit Dr. Chiang in the hospital. Dr. Chiang took refuge with Venerable Master Hua and received the five precepts from Dharma Master Yo and Dharma Master Jai. Inconceivably, the very next day, the swelling of his arms and legs diminished! He looked so much healthier with pink cheeks. Not only did he begin to talk out loud but also he was able to start eating and keep the food down without vomiting! The oncologist was so stunned and amazed and couldn’t figure out why. This gave Dr. Chiang so much confi dence and encouragement. All of sudden, he was able to totally let go of his worries and be totally at ease. After that, he began reciting Buddha’s name even more vigorously.

As we were thinking Dr. Chiang was stable enough to come home, he started to develop difficulty in breathing. His heart was pounding very fast. Coughing and fever complicated the condition. I knew the end was coming. Andy and I followed the Dharma Master’s suggestion to recite along with him. A few times when I asked him whether he saw Amitabha coming, he nodded his head and said, “Yes!” Right before and after Dr. Chiang’s passing, we did encounter a few incidences of interference from creditors of Dr. Chiang’s previous lives. Andy will briefly describe what happened during and after Dr. Chiang’s passing later.  Although Dr. Chiang was seeking help of the Buddha at the very last minutes, he did have good roots, blessings, virtues, and causal connections as described in The Buddha Speaks of Amitabha Sutra, and he was reciting Buddha’s name so vigorously and wholeheartedly without confusion. Therefore, I believe he will attain rebirth in Amitabha’s land of Ultimate Bliss.

In his Dharma Talks, Venerable Master Hua often spoke of how sincerity brings a response that intertwines with the Way. It is truly an inconceivable phenomenon. I myself have felt and witnessed Buddhas and Bodhisattvas’ compassion, wisdom, and boundless light shining on me during this most diffi cult time of my life. I would like to share a phrase with you which best describes what I went through during the past five months.  The phrase is from Incense Praise:  “If our hearts are sincere and earnest, all Buddhas will manifest.”

A talk by Andy Chiang on September 14, 2008
My dad passed away on Saturday, August 16th, in the afternoon.  Heading into that Thursday, August 14th, we knew that my dad was probably nearing the end of his life, so Mom and I made sure that we were in my dad’s hospital room at all times. Around 3 p.m. on Friday, my mom and I had an appointment at the funeral home to discuss the arrangement. But pretty much right as we got back to the hospital from the funeral home around 6 p.m, my mom received a call from our home’s security company. They called to tell us that the alarm system had gone off at home and to see if we were okay.  Naturally, my mom told them that we hadn’t been in the house since 2 p.m; Therefore, it was really strange that the alarm went off around 6 p.m. ; This was the first time our alarm had ever gone off, so my mom was afraid someone had broken into our house. We decided to rush back home to make sure things were okay. We waited for two police cars to show up. When we opened the garage door, we noticed that the rear door to the house was open. The police went in the house and checked every room and found no trace of anyone breaking in.  When we were confident that our home was fine, my mom and I rushed back to the hospital to be with my dad.

That night we were reciting the Amitabha Buddha’s name all night long. When dad was listening to us reciting the Buddha’s name, he would move his lips trying so hard to recite with us and often breaking into huge smiles. These smiles were different than his usual smiles–as if he were experiencing something he’d never experienced before. And indeed, when my mom asked him, “Did you see the Buddhas and Bodhisattvas?” he nodded to say yes.  The next day, on the morning of the day that my dad passed away, he could not really move anything but his eyes. As we recited the Amitabha Buddha’s name to him, I saw tears coming down from his eyes. That’s how I knew he could hear me. So I was reciting even louder and more vigorously, because I knew the end was near.

My dad passed away that Saturday afternoon at 2:22 p.m. But just a few minutes before and after dad’s passing, something very strange was happening.  The intercom speaker kept coming on (at least three times), and the front desk nurse kept asking us, “How can I help you?” even though no one had pressed the emergency button. In fact, I had gotten so annoyed by it that I left my dad’s room to go tell the front desk that we were trying to recite the Amitabha Buddha’s name, and the intercom speaker kept distracting us.  At 2:30 p.m., my mom asked the nurse to come in and unplug the IV machine. When dad passed away, his face froze in the suffering state he was in when he took his last breath. Our heartfelt thanks to so many of you who came to the hospital to help us recite Amitabha Buddha’s name. After several hours of recitation, my dad’s face began to change, even though he had died hours earlier. The suffering state of his mouth changed into a decidedly noticeable smile. It was unmistakable! I was in absolute shock and awe at what I had seen.  A little after 10 p.m. towards the end of the recitation of the Amitabha prayer, all of a sudden, the unplugged IV machine started beeping again as if it were on, for a few times in a row! (But it had been turned off for almost eight hours by that point!).

The next day, when I finally had a chance to think about all the incredible things that happened in the last two days, and I had a chance to talk to my mom about it, I was then able to make sense of everything.  The rear door opening by itself, the hospital intercom speaker going off by itself, and the IV beeping after it had been turned off…This was all the work of enemy spirits that were trying to distract my family and I from focusing our attention on my dad as he was about to die. I understood then that these spirits were from my dad’s past lives and were trying to keep us away from my dad.  I realized that the smile from my dad’s face even after he passed away was his way of communicating to us that he had found Amitabha, through the light that our prayers had created for him and that he would find his way to the Pure Land. My dad’s eyes
had closed, but he opened mine. Thank you very much.

Remembrance of My Father’s Rebirth
By Kai Wen Lo
Translation By Laura Lin
Pure Sound From Silicon Valley
Issue 116, Dec 2005, p8-10

June of this year, my father experienced sudden pain around his waist, and he couldn’t eat. Within one month, he lost around ten kilograms. He was admitted to Taipei’s General Veteran’s Hospital many times. Finally, in September, he was diagnosed with pancreatic cancer. According to his doctor, this type of cancer worsens very quickly.  Usually, a patient with this illness only lives for another six months. Although my entire family didn’t lose hope, we were finally defeated by the disease.  My father peacefully passed away at the end of October. From when he first got ill to when he passed away, many inconceivable events as described in the Sutras occurred. Therefore, I put these events together to share with everyone.

1. The Six Principles formed the foundation of my father’s faith: 
My father was an introvert, he considered carefully before he acted, and he was a very responsible person. Ever since we were children, my father taught my brother, my sister, and me never take advantage of others and never flatter others to further our own benefits. Also, he taught us not to add to another person’s burden.  Because my father sincerely respected the Venerable Master Hua’s merit and virtue, he took refuge with the Venerable Master in 1994.  From then on, my father recited the Earth Store Sutra, the Heart Sutra and the Buddha’s name daily.

2. I constantly reminded my father to maintain his faith:
During my father’s stay in the hospital, the suffering that he went through was beyond description.  When he realized that his illness was incurable, he was determined to be reborn in the Pure Land. I put a recording of the Buddha’s name next to my father’s bedside, and it played continuously. I frequently described the scene of the Western Pure Land of Ultimate Bliss to my father. I also told him that the relationships in the Saha world are temporary, only his Dharma companions in the Pure Land of Ultimate Bliss are permanent. One day when my father woke up, he felt a lot of pain. However, he saw a circle of yellow light about one foot in diameter on the ceiling. All of the sudden, he experienced comfort all over his body.  Since then, his faith was even firmer.

3. Manifestation of negative karma could not be ignored:
Eight days before my father passed away, he dreamed that many people were chasing him to kill him.  When he woke up, he was very disturbed.  When my friend told me over the phone that the Three Thousand Buddhas Repentance was taking place at Taipei’s Dharma Realm Buddhist Books Distribution Society, my family rushed over and set up a “Plaque to Repay Those We Owe”on behalf of my father. The next day, my father dreamed that there was an individual who blocked those who were trying to kill him. On the third day, in his dreams, my father saw that his intended killers had smiles on their faces and appeared to be joyful, and they stopped seeking retribution from him. My father’s experience was similar to the teachings in the Earth Store Sutra where it describes what a person experiences before he passes away. Everyone should be mindful of this.

4. Letting go of everything and passing away amid recitation of the Buddha’s name:
On October 25, my father’s illness worsened very quickly. Following my mother’s reminder, my father even used his very hoarse voice to call out Amitabha Buddha’s name two hours before his passing. It was incredibly touching! I told my father not to worry about the family, to let go of everything, and to concentrate on reciting the Buddha’s name in his mind. At that time, my entire family started to recite the Buddha’s name.  When I saw my father’s last breath, it was as if a knife cut my heart while it broke into thousands of pieces, and I felt as if there were explosions all around me.  However, I remembered the words of Great Master Yin Kuang , so I continued to recite the Buddha’s name with tears in my eyes. Under the compassionate assistance of Dharma Masters Heng Yun , Heng Tsai and others, the Dharma brothers of Dharma Realms Buddhist Books Distribution Society were contacted right away. They were very organized and took turns to recite the Buddha’s name on my father’s behalf.  Due to their efforts, my father reached the Western Pure Land smoothly, and my family is deeply grateful.

5. Amitabha Buddha appeared and radiated thousands of rays of golden light:
When my family started to recite the Buddha’s name, my younger brother smelled the scent of fragrant flowers in the hospital room, and my younger sister saw Amitabha Buddha manifesting an incredibly large body from afar while emitting golden light. Even more surprisingly, she saw our father walking slowly towards Amitabha. At that time, my sister thought there was something wrong with her, so she left the room to get a drink of water and to take deep breaths. When she went back to the room and closed her eyes to resume her recitation, the scene she saw earlier returned. Our father was closer to Amitabha, and he appeared to be getting smaller. My sister left the room again to get a drink of water and to take deep breaths.  When she returned to the room, she saw my father’s hair fell off, and he was wearing a black robe as he got on a lotus to leave. What is also worth mentioning is my sister’s description of Amitabha. She said the Buddha’s head is the color of loyal blue and he had many flesh mounds on the crown of his head. She also said that our father appeared to be very small next to Amitahba. Two days after my father’s passing, my sister continued to smell wondrous fragrance. My brother and sister are not true Buddhist disciples. They know very little about Amitabha and the Pure Land of Ultimate Bliss. Without the kindness and compassion of Buddhas and Bodhisattvas, my brother and sister would not have experienced such auspicious states.

Source:
http://www.drbachinese.org/branch/GSM/newsletter/2005_12_116-C.PDF

 

Brief Teaching on ‘A Rainfall of Blessings’

Teaching from a recent authentic Terton who is extremely renowned in Tibet, Nyanlung Rinpoche (Namtrul Jigme Phuntsok).  He has displayed many miracles and retrieved termas with the help of his consort Tare Lhamo – an emanation of Yeshe Tsogyal.  I was very much moved by Tare Lhamo although I have never met her before. I guess it is in the nature of such great beings that all who see them somehow partake of the vast mind of love and Bodhichitta they possess.  Tare Lhamo has passed into parinirvana in 2002. More can found about her here:

http://buddhistwomen.pbworks.com/w/page/7886544/Khandro-T%C4%81re-Lhamo

http://www.thebuddhadharma.com/web-archive/2007/12/1/the-many-lives-of-yeshe-tsogyal.html

On 7 Nov 2011, Nyanlung Rinpoche passed into parinirvana. Hence I share his commentary on the Guru Yoga of Padmasambhava ‘A Rainfall of Blessings’ (composed by Mipham Rinpoche) here to remember him and to celebrate his vast enlightened activities to benefit all beings which will undoubtedly carry on into the future… May these two great Tertons quickly return to benefit countless beings!

(This was obtained from an email forwarded to me.  With deep thanks to the original source. Photo from http://buddhistwomen.pbworks.com)

A brief Teaching on the Guru Yoga in reliance upon the Seven Lines Vajra Verses: “A Rainfall of Blessings”

First, the preliminaries, Refuge means:

For the sake of rescuing each and every sentient being from the great fears of cyclic existence in general and the three lower realms in particular, one should take refuge from this moment until Enlightenment in the Guru who is not differentiated from the Great Victorious Urgyen, who is the union of all the Buddhas of the ten directions and past, present and future.  Recite thrice bearing this meaning in mind.

Aspiration means:

Among all the sentient beings limitless as the vast expanse of space, there is not even a single one who had not been our parents in the past.  These sentient beings are currently bound within the six realms of cyclic existence, experiencing uninterruptible sufferings without any end in sight.  Therefore I must attain the state of the Great Urgyen (Buddhahood) and place all sentient beings into the peace of the state of perfect Enlightenment.  Contemplate in this manner, and give rise to the thought for Enlightenment, recite thrice bearing the meaning in mind.

And now, the main practice:

In the space in front of oneself within a tent composed of rainbow rays, on top of a lotus and moon disc cushion, the object of our visualisation Urgyen Vjaradhara should be clearly understood as non-dual from our Root Guru.  His aspect is that of Urgyen Vajradhara ‘The Lotus Born’.  The body of ‘The Lotus Born’ is white in colour with a tinge of red, and the tinge of red is also suffused with white.  He has one face and two arms.  His right hand in wrathful mudra is waving a five pronged golden vajra, while his left hand which is resting in the mudra of equanimity holds a skull cup mixed with wisdom nectar.  In the crook of his left hand a three pronged Khatvanga staff rest tilted.  He wears a gown, Dharma robes and brocade cloak.  On his head he wears the lotus crown of liberation through sight, the tip of that crown is adorned with a halved five prong vajra and a vulture feather.  His facial expression is extremely joyful, smiling but also wrathful at the same time.  His feet is in the playful royal posture.  Around him are an oceanic host of the Three Jewels and the Three Roots, immeasurable in numbers.

His body should not been seen like solid statutes of metal or clay, or as an imperfect body composed of flesh and blood, but rather should be visualized as an illusion like rainbow body.  Although appearing, yet in reality without any self nature.  While being extremely clear and vivid, it is at the same time beyond grasp, abiding in ‘self nature’ that is like the illusive rays of rainbow.  The negativities of one’s body, speech and mind should not be merely confessed through mere words from one’s mouth, but with deep conviction that whatever happiness or suffering, goodness or negativities that one experiences up to the attainment of Enlightenment are all known to one’s Guru.  From the bottom of one’s heart, sincerely supplicate with reverence and prostrations.  The hair of one’s body standing on end, and tears welling in one’s eyes.

Next, manifest all things wondrous and desirable to the five senses of form, sound, smell taste and touch along with the outer, inner and secret offerings, all replete with the aspect of Samantabhadra’s offering clouds; these are presented in offering.  After this, gather forth all virtues that one has accumulated in the three times, present it sincerely in front of ‘The lotus Born’ and think that one is thereby accumulating merits.  Following this, recite: “All negativities committed through the three doors of myself and all sentient being since beginningless time up to the present, the vows that are broken or transgressed, we lay bare regretfully and confess before you, Lord of Secrets.  Now I make this vowed aspiration: ‘From this moment onwards I shall never commit any negativities, may those that I have committed not become the negative karma of this life or the obstacles in future lives.  Please grant the most excellent of purifications.’”  This is the purification of negativities, our aspiration should be that this accumulation of merits and confession gladdens the Guru, the Great Urgyen.  From now until Enlightenment is reached may we come under your compassionate guidance and care.  Please bestow the complete attainments of body, speech and mind even now upon this seat!  While contemplating thus, 5 coloured rays emanate from the Guru’s heart and dissolve into one’s heart.  Visualised that one’s mental continuum is blessed by the Guru, recite the Seven Lines Vajra Verses as much as one can, singe pointedly without any distraction.

The Tsog Offering at the end of the session is as follows:

Set up and display all food, drinks and other offerings of wisdom and merit that is in one’s possession, recite the hundred syllable of Vajrasattva 7, 21 or 108 times as in the ‘Stainless Confession Tantra’.  After that according to the time that is available, practice the ‘Four Articles rectifying Omissions’ and ‘Tsog’.  As this fulfils the need fo amassing vast merits and virtues, it is very important to practice at least once a day, or as many times as possible.

Regardless however, at the end of the meditation session, visulaise that from the white ‘OM” at the Guru’s forehead, light rays shine forth and when it melts into one’s head it purifies the negativities of one’s body such as killing, stealing sexual misconduct and the blockage of veins.  Ones gains the vajra body blessing of the Guru and obtain all the attainments of this empowerment.

Next, from the red “AH” at the Guru’s throat light rays issue forth and melts into one’s throat, purifying all speech negativities such as lies, divisive speech, harsh speech and idle talk, as well as the tantric obstacles of winds.  Ones gains the blessing of the vajra speech blessings of the Guru and obtain all the attainments of this empowerment.

Then, from the blue “HUM” at the Guru’s heart light rays issue forth and melts into one’s heart, purifying all negativities of the mind such as attachment, aversion and ignorance, as well as the tantric obstacles of the charkas.  One obtains the vajra mind blessing of the Guru and obtain all the attainments of this empowerment.

Finally, from the four places of the Guru: forehead, throat, heart and navel, the four syllables “OM, “AH”, “HUM” and “HRIH” four different colours of light emanate, white, red, blue and green respectively.  This dissolves into the corresponding places at one’s body and arouses the wisdom of the four joys in our mental continuum.  The four Empowerments are obtained, the seed of the four Awareness Holdings are planted, and the causes for obtaining the four bodies of a Buddha is placed into one’s mental continuum.  After this, the Guru dissolves into light and melts into one’s heart and at that moment one remains in the ‘self abiding’ state without alteration of a single thought, and within that it is without any thoughts.  Abiding in the ‘mind’ without discriminations, within calm abiding equanimity.  Abiding in such a state without any departure is the same as being one with the wisdom of all the Buddhas, one should know this.

For those who are able to practice this Guru Yoga constantly and diligently, they will in this temporal world possess long life, good health and accomplish all their wishes in accordance with the Dharma.  Their merits will increase like the waxing moon, and in the next life they will be reborn into the pure realm of the Dakinis.  There, in the presence of the Guru ‘The Lotus Born’ they will without doubt become a teacher who can lead and guide all the limitless sentient beings.  Therefore, one through diligently exert with courage and perseverance in this Guru yoga.

As this was requested by a faithful disciple for Chinese students who are in need of such a practice, upon repeated requests Jigme Namkha Lingpa wrote it within the joyful sphere of the garden of awareness Holding, may it be auspicious.

The translation from Tibetan to Chinese is completed by Thondup Rinpoche. The translation from Chinese to English is completed by Sengge Dorje of Charitable Assistance Society of Thousand-Arm Chenrezig, Singapore in January, 2007 with the greatest respects and gratitude to the great Namkha Lingpa and Tare Lhamo Tertons .

Advice from Khyentse Chokyi Lodro

“Listen! Precious Lama, without remembering the dharma from the depth of my heart, I have just realized my life has ebbed. I am sure that when I die I will go to hell.” Thus wrote Khandro Tsering Chödrön.

As a reply the husband-lama wrote, “But you know what to do. You have means to escape in your hand. Even though you can’t practice myriad ways of practicing the dharma, if you can maintain kindness and dedicate the merit, have aspiration and remember the nature of the mind that is clear and empty in union and most importantly if you remember the guru and supplicate, that is the essence of all the teachings of the Buddha.”

Translated by Dzongsar Khyentse Rinpoche

Partial Solar Eclipse and New Moon 25th November 2011

Refer to my previous post on eclipse.  Due to coincidence of eclipse and new moon, merits are greatly multiplied.

Please do more practice at these times:

Times (UTC)
(P1) Partial begin	4:23:14
Greatest eclipse	6:21:24
(P4) Partial end	8:17:16

(source : http://en.wikipedia.org/wiki/Solar_eclipse_of_November_25,_2011)

Inseparability of Samsara and Nirvana

(source : http://http://www.vajrasana.org/vision.htm/)

By Jamgon Lama Ngawang Lekpa

“HERE IS CONTAINED THE ESSENTIAL SUMMARY OF THE VIEW OF NON-DIFFERENTIATION OF SAMSARA-NIRVANA, CALLED THE ESSENCE OF NECTAR FOR GOOD MERIT”

  Prostration to Lama JAMPAYANG, who grants us the Wisdom View of Knowledge in all things’ Essence.

If we summarize all the apparently diverse opinions concerning the Masters of the Middle Path, we obtain the outer and approximate Middle Path and the inner, precise and subtle Middle Path.

The first category is the view of the Prasangikas who hold for real everything that is perceived by their senses. At the time when all treatises of the Sastras were explained and during the great debates that ensued this view was held.

The second category is the view that considers that all external appearances end up in the mind which is finally placed in its own nature, free of all manifestation. In their training of Yoga, the adepts practise mostly this view in a solitary place.

Relating to this, Atisa has said:

“During all the contradictory debates with non-Buddhists at the time of the debates
concerning the Great Treatises of commentaries, it was said to be the Middle Path.
And, at the time of the training to the true sense in the practice of Yoga, it is the Subtle
Middle Path which is practised and constitutes the essential oral Teaching.”

Greater details are to be found in Atisha’s dBuma Rinpoche’i sGronMe along with the sources of his commentaries, as it is said in the Legs bShad Gon-Ma’i dGons rGyan.

Thus, it is said that our own Tradition of the view of non-differentiation of Samsara-Nirvana agrees with the second Tradition.

Concerning the way of meditating:

First of all, it is indicated in the explanatory Teachings, all the dharmas of the phenomenal world of Samsara (cyclic existence) and of Nirvana, are only reflections of mind itself.

  This lack of existence of the smallest dharma outside the mind is asserted by:

a) references to quotations,
b) logical deduction, and
c) the Essential Teachings.

a) THE QUOTATIONS

It is said in the mDo sDe Sa bCu Pa:

“Oh, Sons of Buddhas, in the end the three Spheres are nothing but Mind.”

In the rDorje Gur:

“Outside the Precious Mind, there is neither Buddhas nor beings, nor any object external
of consciousness.”

In the Chad Ma Rigs gTer:

“In truth, appearances are Mind itself and do not exist outside of it; they are classfied into
true or false according to tendencies being long-lasting or not.”

It is also explained by numerous other quotations.

b) LOGICAL DEDUCTION

  “A unique object able to appear manifoldly is actually devoid of all reality.” So it is said.

Thus, a cup of water will appear differently to the six types of beings and in that way, we’ll know that appearances are devoid of all external reality. It is by experiencing that external appearances are devoid of all external reality that this will come to truth.

In the past, a great adept of the ‘Path and its Fruits’ (Essential Teaching of the Sakyapas) had a sensation of thirst caused by his winds and channels. Unable to find any water in a well, spring, or river, and totally puzzled, he hung his monk’s clothes on a tree on the other side of the river and went to sleep. The next morning, waking with his sensation of dryness gone, he realized that water was flowing as it did before in the well, spring and river. He was then forced to use a small craft to get his clothes back.

Another time, in India, a son who had a lot of respect for his old mother, left the country to do business. Upon leaving, he told his wife to please take care of his mother and to be sure to feed her good and pure food.

During the son’s long absence, the old lady caught an eye disease which made the rice she was given appear to be full of hairs. This, in turn, made her very weak due to a swollen stomach.

Upon returning, the son asked the old mother if she had been well taken care of.

“After you left, your wife never gave me good food, except this rice full of hairs which
now made me sick with a bad stomach.”

  The son reprimanded his wife, who in turn answered him:

“I have only given her good food, but it seems that she has an eye disease. Go and bring
her food yourself.”

So, the son brought perfectly clean rice to his old mother who said:

“In older days, you had a lot of respect for me, but it seems that now you’re under your
wife’s thumb. This rice is full of hair!”

Understanding that her eyes were bad, he told her to keep the rice and called upon a doctor. After having been treated, he asked his mother to look at the rice. And since there wasn’t any hair in the rice, the old lady understood that her disease was the cause, and thought:

“How can my stomach be sick if I’ve not swallowed a single hair?”

Reassured, her stomach problems disappeared as the rainbow vanishes in the sky. So it is told.

c) THE ESSENTIAL TEACHINGS

Concerning the assertion from the spiritual instructions given by each of the Lineage’s Lamas, it is said:

“Sickness and disease numb and deceive the mind like a disease veils the eyesight or
like a blazing point swirling rapidly.”

Having thus thought about this truth which is asserted by the above three quotations, arguments and spiritual instructions, all appearances will be perceived as Mind.

For example, when salt absorbs itself in water, it becomes one with water. In the same way, we should understand that no existing dharma is different from Mind.

And lastly, we’ll even doubt an external existence (different from mind) of our own body. But, concerning the authentic fusion of Mind-Perception, it is said that it does not appear until the Eighth Land is reached.

Although the fusion of Mind-Perception of the preceding Land is not really the authentic one, it still appears as an experience during the practice of Yoga.

Those who wonder if the realization of appearances of Mind-as-such, is not precisely the Prasangikas’ Tradition of the Middle Path, are in fact totally wrong.

In fact, Klu-sGrub, ‘Phags-Pa Lha and ZLa Ba Grags-Pa have all three asserted that perceptions are only Mind, and who dares say that they do not understand the Prasangikas’ view?

The great Savant Mi-Pham rGya-mCho has explained it thus in his dBu-Ma rGyan-’Grel:

“To realize that all perceptions are Mind-as-such is the essential characteristic of the
Buddhist Path’s holders; true situation of all objects, it is the sacred point of the Essential
Teachings relating to meditation. To destroy the illusion of phenomenal existence, it is
the essential hint, just as it is essential for the butcher to know the animal’s vital point
in order to kill it, or for the lumberjack to know where to plant his nail in order to dry
out the tree.

  If we can hold it (the essential point) due to skilful means, it is also the heart of the
Essential Teachings pertaining to the Ultimate rDorje Vehicle.”

And so are the numerous writings praising the realization of perceptions as Mind.

To say that appearances are Mind means that they are Mind perceiving itself. In fact, Mind never perceives an external object.

Relating to this subject, the Omniscient dKon-mChog Lhun-Grub has said:

“As distinctive object to our own manifold perceiving mind, our own mental investigation
finds nothing but an illusive being. The chain of interconditioned production of the never
ceasing duality between ‘me’ and ‘other’ (appearing and resting on conditions and causes)
is empty of an own-self. Look at the own-face of the Sphere of the Inexpressible and
Spontaneous.”

Therefore, if we investigate mind with mind, we’ll experience an unceasing Light which is called the Mind’s characteristic.

By its own Essence, this same Light is devoid of birth and empty of primeval cause. In an intermediary stage, it does not dwell in anything and is devoid of a distinctive essence. Finally, since it is unceasing, it is empty of the Fruit of annihilation. Mind has no form or color. It does not dwell inside or outside the body, nor in between. No matter which way we look for mind, it cannot be found. Whichever way we investigate mind, we cannot find anything in which it would realize itself (not having any distinctive essence). Although not having any distinctive nature of its own, the trick of various perceptions nevertheless appears incessantly since the beginning, therefore we never experience its lack of existence. Since this trick of various perceptions appears constantly and we cannot find any true nature, neither can we experience its existence.

This nature of Emptiness in which we have never experienced any existence, and this characteristic of Light in which we have never experienced any non-existence, have always been dissociable. Mind is Pure Light in its perception of itself, Empty in its own Emptiness, and Perfectly conscious in its own investigation. All this is only a purpose of experience for the Transcendental Wisdom of our own investigation.

But, in reality, there is no distinctive essence to hold in the Primeval Nature of the Absolute Truth. Nothing that mind should grasp, nor words to express it. But, nevertheless, in order to dissipate ignorance, the Absolute Truth is called the relative Truth of language: ‘non-dual’, ‘Union of the Two’, ‘inexpressible’, and ‘essence of Primeval Mind’.

Although this natural state comprises Samsara and Nirvana, those who ignore their true essence are said to be in Samsara, while those who know their true essence are said to be in Nirvana. The designations of Samsara and Nirvana are thus attributed according to the understanding or the lack of understanding (of their true essence).

From the true point of view, there is no bad Samsara that should be rejected nor any good Nirvana that should be realized. If this is correctly perceived, we have then obtained what is called the understanding of the view of non-differentiation of Samsara andNirvana.

In brief, there is nowhere to concentrate outside of the non-seizure of Mind’s Emptiness-Light. The relaxed mind should constantly be in this state where there is nothing to meditate upon, free of quest and artifice.

In the Songs of the Venerable Grags-Pa rGyal-mChan, it is said:

“How could there be a cessation and a distinctive essence in a mind which is devoid
of original birth? To think that there is neither birth nor cessation is also an obstructive
thought; Give it up! You should also renounce the idea of giving up, since giving up is
also a thought!”

  “That which is limitless goes beyond the realm of the expressible. The designations
‘Middle’, ‘Mind only’, etc. . . are only words and manifestations, while their mental
representations are only conceptualizations.”

However you think of it, if you have not perceived the Natural and Spontaneous State of Mind, and if you have not trained in the essential Teachings of non-grasping, you’ll be caught grasping even with the thought of non-grasping.

Understanding that this unceasing Emptiness-Light is the Natural State of Union.

rJe Sa-Pan has also said:

“Existence, non-existence, etc. . . ., there is nothing similar in the Natural State of things.
There is no object to meditate upon, nor a subject who meditates, nor the act of meditating.
Mind being devoid of a distinctive essence, how could you explain that Essence? By passing
the realm of the expressible, there is nothing to say.”

Coming out of this equanimous meditation, we’ll then realize that all the forms belonging to the visual field as well as everything that is seen, are, as soon as perceived, Perception-Emptiness, which is nothing else but the undifferentiation of Samsara-Nirvana.

In the same way, all the sounds of the audio field are, as soon as heard, undifferentiation of Audibility-Emptiness, of Samsara-Nirvana.

And, lastly, all the discursive thoughts pertaining to the mental field as well as all that is thought are, as soon as they appear, undifferentiation of Mind-Emtpiness, of Samsara-Nirvana.

Everything that appears is an Activity of the Dharma Body.

All perceptions having appeared as expressions of the non-differentiation of Samsara-Nirvana and without having to look anywhere else for a meditation object, like a businessman finding himself in a country full of gold, it will be possible to leave the mind on everything that appears without trying to transform it.

Some wrongly affirm that appearances, sounds and thoughts, that we have just explained above as being non-differentiation of Samsara-Nirvana, constitute the meditation and not the view. In the two texts of the lJon Chin Chenmo and the Dag lDan, the Great rJe-bCun affirms:

“The ‘holder of dharmas’ (phenomena) is Samsara. Dharma itself (its essence) is
Nirvana and their undifferentiation is the undifferentiated Samsara-Nirvana.”

‘Jam-dByans dKon-mChog Lhun-Grub has also said:

“That which is devoid of a distinctive essence is only perception; the nature of all
objects is the Dharma of Samsara-Nirvana; dharmas and ‘holders of dharmas’ are
in truth undiffrerentiated. Realize this view of profound meaning free from all limits!”

Thus, by examining the various quotations, doubts concerning the view of the non-differentiation of Samsara-Nirvana will disappear.

In summary, the Dharma Body at the moment of the path is to put in practice the method consisting of leaving Mind Itself in its natural and non-transformed state.

Thus, we obtain the Dharma Body of the moment of Fruit which is to recognize Mind Itself free of artifice. And it is That which is called Buddha.

If, outside of mind, there were a place where another Buddha could be found, we could not hold it, and even if we could, the fusion with Buddha would be difficult.

In brief, we’ll know that those who didn’t realize their Essential Nature are called sentient beings while those who do are called Buddhas.

Although we call them View, Meditation, and Action, those different labels take a specific name in the continuum of the practitioner according to the moment. They are in fact the unique View of the non-differentiation of Samsara-Nirvana.

As the Lamas’ Lineage has put it: First obtain the certainty that all perceived objects are summed up in mind. Then, perceive that all mind’s perceptions are illusory and understand that this illusion only appears because of the supportive links. After having perceived that the meaning of those supportive links are separated from all expressible limits, realize the certitude not relying on anyone regarding the Natural State; so is the View.

Having first started with the three preparatory Dharmas, we’ll remain in the Equanimity of the Profound View with the help of the three basic Dharmas. Then, we’ll meditate by using as final ornament the three conclusive Dharmas. So is the Meditation.

At each moment and without letting go our steadiness of watchful conscience of the View, we’ll meditate on three demons (gDen) of external obstacles, on the three diseases of internal obstacles, on the three perturbating poisons of secret obstacles, on the eight mundane dharmas; in brief, on the erroneous thoughts of passion-aversion by applying the vision seal.

Just as fire gets higher with the abundance of wood, no matter how violent the mental and dualistic perceptions of subject-object such as obstacles and bad causes, if we’re never separated from the key of the View, those perceptions will be perceived as the blissful Sphere of Dharma, just as ice cubes melting in water. A greater advantage will then result concerning the View.

Thus, a correct experience of this Profound View being born in our mind, it will become the antidote to all our disruptive forces (Klesas).

Generally, although our great compassionate Master, the Buddha, taught the aspect of repulsive meditation as an antidote to desire, the Samadhi of love as an antidote to anger and hate, the meditation of appearance in relation to the supportive links an antidote to ignorance, the charachteristics of the varied inclinations and temperaments as an antidote to pride, the meditation of the similarity between oneself and others as an antidote to jealousy, and so on . . . the repulsive aspect is only beneficial to stop desire but unable to appease anger and hate but has no effect on desire.

If the unshakable certainty appears towards this Profound View, it then becomes the antidote to all disruptive forces.

For example, just as inside Samsara, the remedy called ‘the unique benefactor’ is the antidote o all diseases, if one perceives correctly the perfect meaning of Emptiness, this understanding will then become the antidote to all disruptive forces.

It is said by Kun-mKhyen ChosKyi rGyalpo:

“Although the water of repulsion (ugliness) can wash the stains of desire, it cannot
destroy the rocky mountain of anger; although the fire love can burn the bushes of
anger, it is unable to wash the stains of passion-desire.

  “With the ability to perceive as Unity Emptiness and everything that appears in relation
to the supportive links, one can totally cut the tree of self’s view with its numerous branches
and leaves of actions and disruptive forces and its fruits of birth (namely, existence).”

Thus it is explained.

If we gathered all the Doctrines of the Way, we’ll find that they are all concentrated in the six Paramitas (six Perfections). And those appear easily to the one who perceives perfectly the essential point of this View.

In the sPyod-’Jug, from the beginning: “abandoning the miserable beings”, to the end: “they wander without a reason”, it is meant in those nine slokas (stanzas) that the sixParamitas do not exist by relying on body and external speech but that we must find them relying solely on the inside mind. Thus, the spirit of giving which comes from the heart is Giving; the total victory over the spirit of ill-will is Moral Discipline; the total victory over the spirit of anger is Patience; a mind rejoicing in practising virtue is called Zeal; a mind which remains firmly on any object is called Meditation; the knowledge of the Nature of Mind is Wisdom.

Those virtues will be born in the mental continuum of the one who will possess the perfectly Pure View. Jo-Bo rJe (Atisa) and Milarepa have both said it. The victorious Yan dGonpa has also said:

  “To know the nature of virtue is the most excellent of all virtues. To know the nature
of non-virtue is the most excellent of all confessions.”

Just as it has already been explained, the wisdom of the nature of virtue being an inexhaustible virtue, it becomes the cause of Perfect Awakening. The wisdom of the nature of non-virtue is the most excellent of confessions and it is said in the Tharpa Chenpo Phyogs Su rGyas-Pa’i mDo:

  “If you want purification, firmly contemplate the Pure View. When it appears,
the Perfect Liberation will also come. This is said to be the most excellent of all
purifications.”

The Master, Arya Deva, has also said:

“Even those who has accumulated little merit will have no doubt concerning this
Doctrine. If they did, they would have to wander in cyclic existence (Samsara).”

For it to be born rightfully in our mental continuum, we must exert ourselves with great strength in Purification and Accumulation.

Having understood that the Lama was the Essence concentrating all Buddhas, it is very important to pray to him with perfection concentration, aspiration and immense veneration.

It is said in the rNal-’Byor-Ma Kuntu sPyod-Pa’i rGyud (bDe mChog’s commentaryTantra):

“Prostration to the Feet of the One whose kindness allows the Great Bliss to appear
in a flash. Prostration to the Lama whose Body is similar to the Jewel possessing the
Dorje.”

Sakya Pandita, the Lord of Dharma, has also said:

“For the one who faithfully relies on You, that person immediately receives Infinite
Mercy and becomes in one instant a Perfect Buddha and realizes all the Perfect
Accomplishments.”

In the Tantra, it is said:

“Due to a constant veneration and aspiration, the rank of Dorje Chang can be obtained
in six months.”

‘Brom-sTon once asked Jo-Bo rJe (Atisa):

“Have the Doctrines I practised in the past been transformed in the Way or not?”

  “Those where you served your Jetsun Lama did, the others, no,” answered Atisa.

‘Brom-sTon asked again:

“Although we have many meditations adepts in Tibet, none has obtained the distinctive
Virtues. Why is this?”

  “All the qualities, great or small, of Mahayana can only take birth by relying on the Lama
and since you, in Tibet, only consider Lama as an ordinary being, how do you expect the
Qualities to be born?”

It is said that to see the clean face of the Profound and Natural Situation of all dharmas, there is nothing more excellent than the practice of Guru Yoga. By practising this Guru Yoga with regularity, not only with the mouth but also with the heart, an unbearable strength of veneration and aspiration will burn from the inside, just like a great fire. There is nothing else than to think and recall the Lama.

We’ll understand that all Buddhas and Bodhisattvas of the ten directions are incarnated in our own Lama. And by seeing or hearing the marvellous biographies of holy and realized Lamas of India and Tibet, we’ll also know that our Lama is their Incarnation.

Having established the certainty that the Essence of the Lama concentrates without exceptions the Three Jewels, and in order to honour Him, not even being satisfied with the offering of our flesh and blood, by thinking of Him, we will pray to Him with veneration songs, pouring tears similar to a rain shower.

If we’re able to pray to Him with such great strength, there will be no doubt of reaching the Perfection rapidly.

If we’re satisfied by saying a few prayer words such as: “The Lama knows” while only thinking of Him of time to time, then we’ll never obtain the benefits of the Profound Guru Yoga practice. That is why we must exert ourselves to a pure practice.

The most excellent of all incarnation, the Omniscient ‘Jam dByans Kun-dGa’ Bstan-Pa’i rGyal-mChan has said:

“Know that all Refuges are the Essence of the Lama. See all virtuous practices as the
Way of the Lama, and know that Samsara and Nirvana appear as Manifestations of
the Lama.

  “Grant us Your Infinite Mercy so that the phenomenal world appears as the Lama!”

If what has just been said is realized, it is said to be the true and faultless practice of the Guru Yoga of the Profound Path.

  This text was composed at the repeated request of Thartse Shab Droung Rinpoche Byams-Pa Nam-mKha’ Kun-bZan BStan-Pa’i rGyal-mChan and other listeners of the Lam ‘Bras (Lamdre). They asked the monk of Sakya Thouppa, Nag dBan Legspa, to record the authentic account of the stages of the view that he possessed. And it was written by the incarnation of sDe gZung Lun-Rig, namely, Kun-dGa’ BsTanpa’i Nyima.

When practice is working…

This was said by Geshe Tenzin Wangyal.  I find that it is very true and wanted to share with all of you…

A good sign that meditation practice is working for you is when you start feeling happy for no obvious reason. You are not necessarily feeling happy because someone has said something nice to you or has given you a special gift — you are just feeling happy. Or, in a spontaneous, uninvited, unplanned, effortless way, you may find that you have thoughts of helping others or of being kind to them.

When you start becoming more and more conscious of changes like these, clearly this is a very good sign. Why? Because it is  a sign of having a lot of space and light in oneself: of having the open awareness that is the fruit of meditation practice. As one gains more open awareness, space and light become spontaneously activated in everyday situations. Positive thoughts arise from that place, and these in turn lead to positive emotions. Positive emotions can then lead to positive actions, and most of the time positive actions have positive results. When you help somebody, you are more likely to get help back from people. When you give the right energy, you definitely receive the right kind of energy back.

Think of the opposite situation: Imagine you wake up one morning and find that everybody you encounter seems to be plotting against you. You feel like they all have been exchanging emails and phone calls to give you a hard time. The guy at the coffee shop is already waiting for you: “What do you want? Go to the back of the line!” Then you go to the Chevron station and they won’t accept your credit card. But it’s not that the guy at the coffee shop called the guy at the gas station. It is because you are presenting yourself in a certain way due to your own negative state of mind, and your negative experiences are a reflection of this.

Being a practitioner means working with yourself all the time. That is why we call it practice. On a morning when you feel like the world is against you, you can think to yourself: “I’m going to break this chain of negative responses now.” You can notice your state of mind and immediately take steps to break that pattern by cultivating open awareness. Then, instead of meeting resistance everywhere you go, you are more likely to experience opportunities. You are more likely to encounter the right person at the right time. When a business opportunity comes you are more likely to take it. It is all a question of connecting with and maintaining a sense of open awareness.

Blessings of Avalokiteshvara

Yesterday was the Lhabab Duchen (click this for a brief explanation of this auspicious day, the picture displayed on this website is also quite moving to me)

There were some auspicious signs in Vietnam during a major puja.

The Picture of the sun turn into the shape of Avalokitisvara! Someone has captured it in mobile phone when His Holiness Gyalwang Drukpa , His Eminence & Drukpa Sangha were performing Mahakala, Tara & Medicine Buddha Pratices yesterday on the Auspicious day of the Descending day of the Lord Buddha in Vietnam.

The devotees were shocked when they saw the sun turn in to the shape of Avalokitisvara yestereday in Vietnam

 

 

 

 

 

 

 

 

Upon asking His Holiness about the Buddha appearing in the sky, His Holiness taught us that every time we evoke Buddhas, Gurus and Boddhisattva they are compelled to come to due their Boddhichitta Vow. But due to our lack devotion we are not able to receive much blessings nor see them. Since in Vietnam The devotion to Buddha Dharma is quite strong and also in large numbers we are able see it.  Sadly Holiness said that in 10 years or so, such miracles will entirely disappear from the world as devotion will almost disappear from our Hearts ~ Gyalwa Dokhampa

The below image in the sky appeared at Tu Quang Pagoda, Ho Chi Minh City. On Nov 17/2011

(As usual, if you can’t believe these photos, please don’t slander. )

Facing death

This is a true story about a Singaporean disciple of Dzongsar Khyentse Rinpoche facing death.  I cut and paste it here to share. It is a very good teaching for all of us… in many ways.

~~~~~~~~~~~~~~~~~~~~~~~~~~

I’m sending this story on behalf of Cheau Ho, the wife of Tay Tuang Mee (TM). TM had just passed away on 23 March 2006. His wife would like to thank everybody who had been around to support them. She would also like to convey her special thanks to Emily for her ability to relate Rinpoche’s instructions to her in such a calm and clear voice and for reporting so accurately about TM’s condition to Rinpoche.

With the help of my Dharma friends Frank Lee and Ng Ching Ee, I have written this story based on Cheau Ho’s account of what had happened. It is our wish that the story would serve as an inspiration to all readers and motivates everyone to practice hard.

Cheau Ho would like to request that all merits be dedicated to TM, for him to meet Rinpoche again as soon as he has taken rebirth and continue to receive teachings from him.

Please feel free to circulate it to whoever whom you think may benefit from it.

Best wishes, Jing Rui

______________

I never imagined that this would happen. Just two months ago I was still thinking to myself, “Though it’s been taught that life is full of suffering, things are actually going quite well for me.” Little did I expect that just two months down the road, everything in my life changed drastically – my husband, my spiritual friend, the loving father of my two young kids, left us all in a sudden.

On 24 Feb 2006, TM was diagnosed to have jaundice. On 27 Feb 2006, he was admitted to the hospital for cirrhosis (hardening of liver).

We immediately sent email to our root guru, Dzongsar Khyentse Rinpoche, to request for his advice. We were not sure if Rinpoche would read the email, as he was undergoing retreat at that time.

Just within a week, the doctor informed us that TM’s kidney was failing too. We were told that TM may need to go through dialysis. This made me really anxious and afraid, as I was aware that dialysis was a very painful process and I really did not want TM to go through such torment.

I frantically sent several emails to Rinpoche again, requesting him to help TM. However, we still did not receive any reply. Feeling very desperate, I suggested to TM that we could approach other teachers/Rinpoches to help him. However, TM rejected the suggestion. He said firmly, “All the blessings and teachings given by Rinpoche (root guru) would be enough for me. If all these still don’t help, then nothing else could work.”

Not long after that, I received a phone call from Ang, who passed me the message that Rinpoche asked me to call him up. I called Rinpoche and we spoke through the help of Emily. (Rinpoche was not able to speak directly to me as he was still in retreat.) I was advised to offer $1000 to the giving of life (animal release) in the name of TM.

I still vividly remember that on the morning before the animal release, the doctor warned me that TM’s kidney was in pretty bad shape.

To our surprise, on the same day after the animal release, we were informed that TM’s kidney unexpectedly responded to the medication and turned around. Furthermore, the liver condition had stabilized!

Meanwhile, Rinpoche also requested OT Rinpoche (Orgyen Topgyal Rinpoche) to conduct a Amitayus Drubchen for TM.

By the third week of March 2006, TM’s lungs were infected (pneumonia) and he had to rely on the ventilator to breathe. I felt extremely helpless as I watched TM’s situation deteriorate day by day. I was at my wits’ end. As I walked along the same corridor to see the doctor everyday, my heart was thumping madly, my head was swirling and my body felt so light that it as if I was floating. Everyday, it was as though I was walking on the road to hell. I felt like I was going crazy.

Rinpoche was my only source of hope then, and I desperately clung on to this source of hope. It was only until now then I realized that Rinpoche had been dropping me many hints that TM was not going to make it.

Rinpoche told me several times that the MO (divination) was not good. However, I was not ready to listen to this. Everyday, I kept begging Rinpoche to do more pujas for TM. I was literally trying to “squeeze out” some hope or good news from Rinpoche.

Seeing my denial, Rinpoche tried to wake me up, “I should really tell you the truth. The MO is really no good. You have found the best doctor and we have done a lot of pujas for him. You have done the best for him in Singapore, and I have done the best for him in India.”

Still, I was not able to hear Rinpoche’s message. Unable to accept the pending loss of TM, I persistently requested Rinpoche to conduct pujas for TM. Finally, Rinpoche said, “Let’s wait for the MO to turn better before we do anymore puja.”

Now as I recall these messages, I still feel deeply moved by Rinpoche’s kindness. He was so skilful at helping me slowly understand and accept the fact that TM would never come home with me anymore.

At this point, TM was also beginning to lose spirit. Rinpoche encouraged him by saying, “If you can be a bit better, you can come and see me in Taiwan with a bit of hardship.” This really motivated TM to become strong again.

Amid all the fear and anxiety I faced everyday, there were occasionally some encouraging signs. On 19 March 2006, TM told us that he dreamt of dakas coming and bringing him around Orchard Road (where the hospital was located). They even offered him food which was in the form of air. We continued to support TM by reminding him to practice and chanting alongside with him.

By 21 March 2006, TM was gradually running into confusion. Just before he slipped into coma, TM suddenly asked me, “Where is my Vajrasattva?” I told him that it’s ok, I’ll chant Vajrasattva together with him.

When I contacted Rinpoche, he assured me that the “MO did not give up”. He instructed me to start chanting Om Mani Padme Hung for TM and to remind him of his Guru and his teaching.

By then, TM already became unconscious. He tried to pull off his mask and behaved very erratically. It was only when we got him a MP3 player which played the Om Mani Padme Hung chant repeatedly, then he began to calm down. We chanted by his bedside and constantly reminded him of Rinpoche and the teachings he received.

Even in his state of unconsciousness, we noticed that TM kept moving his legs to the Sadhana position. I posted TM the question, “Are you doing Sadhana?” To my surprise, TM nodded his head, even though he was already in coma.

On 22 March 2006, I was informed that TM’s kidney had failed to function and that he had to be fed by tube only.

On 23 March 2006 morning, the doctor requested to see me immediately early in the morning. I had a feeling that the doctor wanted to pull off the plug on the life support system. As such, I called Rinpoche to ask for his advice. Rinpoche told me not to pull off the plug.

I plucked up the courage to visit the doctor, who asked whether or not I wanted to resuscitate TM should his lungs collapse. I checked with the doctor whether or not I would be killing TM. The doctor informed me that TM was now fully reliant on the ventilator and there was no way for him to live on, so should his lungs collapse I would not be killing him. Realizing that there was no other way to sustain TM’s life and hoping to shorten his pain, I told the doctor not to revive TM.

After that, I immediately called Rinpoche to double check if I made the right decision. It surprised me when Rinpoche told me that I should resuscitate TM at least two times and make sure that the doctor does not pull off the plug! Rinpoche also told me very specifically that I must continue to chant Om Mani Padme Hung for TM and keep reading a message to him from Rinpoche.

“Tuang Mee, death is happening to you. But do not worry, this is just another dream. You will see lots of vision and hear all kinds of sound. Just think of your root guru and Avalokiteshvara. Let go of all your attachment to your family and home. Chant Om Mani Padme Hung.”

Following this phone call, I quickly informed the doctor that I’ve changed my mind and I wanted the hospital to resuscitate TM should his lungs collapse.

My relatives and I then took turns to chant Om Mani Padme Hung with TM. I would also read Rinpoche’s message to TM at regular intervals. Having to reading the message was an extremely agonizing and heartbreaking experience for me, as I really could not accept that death was happening to TM. However, upon hindsight, I realized how fortunate TM was – to have his guru tell him that he was dying and reminding him to let go of his attachment. It also helped me gradually to come to terms with the fact that TM was leaving us and I had to let go of him for his own benefit.

It was only after TM’s death then I learnt that on the morning of 23 March 2006, Rinpoche instructed some students, asking them to visualize him as Avalokiteshvara and chant Om Mani Padme Hung to dedicate to TM. He also stated that TM would pass away either on 23 March or 24 March 2006.

In the afternoon, one of Rinpoche’s students came to visit us. He brought along two lamas who blessed TM and chanted for him. They also brought some precious nectar pills that were blessed by HH Dalai Lama. However, I thought that TM just did not have the merits to consume the nectar pills as he was no longer able to take in any solid food. At that point in time, the nurse brought in a bowl of water to feed TM through the tube. My Dharma brother suddenly thought of a brilliant idea – he crushed the nectar pills and mixed them into the water – and we requested the nurse to feed TM with the “nectar pill solution”.

Just about an hour after TM took the nectar pills, his lungs collapsed for the first time. As instructed by Rinpoche, we got the doctors to resuscitate him. After they managed to revive him, the doctor told me that it was quite a miracle for TM to survive given his current state.

Because of this first collapse, TM was transferred from the common ward into the critical care unit, where he has a room by himself. This allowed us to chant Om Mani Padme Hung loudly inside the room, without having to worry about disturbing other patients. This gave us the conditions to chant for him and even to place an electric prayer wheel above his head. If we did not revive him, TM would have died in the common ward, where we would not have the opportunity to do all these for him.

About two hours later, TM collapsed for the second time. We requested the doctor to resuscitate him again.

At 7pm, TM collapsed for the third time. Not wishing to give up, I requested the doctor to revive him again. However, the doctor told me that nothing else can be done, as they had already set the medicine and the life support machine to the maximum. With support from friends and relatives, I continually chanted for TM and read him Rinpoche’s message.

Finally, at 10.45pm, TM took his final breath. I called Rinpoche but he did not pick up the phone. At that instant, I was very sad and thought that Rinpoche had given up on TM.

However, a few minutes later Rinpoche returned call. I told him that TM had left. Rinpoche said that he knew and he was actually in the midst of doing a puja for TM. As Rinpoche was talking to me, I could hear the sound of bells and chants in the background. Rinpoche also told me that he had to do a Phowa for TM immediately.

About ten minutes later, Rinpoche called me again. He told me that he had done the Phowa for TM and that he was confident that TM will take a good rebirth. Rinpoche then instructed us to chant Namo Amitabha for TM.

We continued to chant for TM for about an hour, before we had to move TM’s body to the funeral parlour. This arrangement was only possible because we followed Rinpoche’s instructions to revive TM, which led him to be transferred to the critical care unit. If we had allowed him to die without reviving him, we would have been asked to move his body immediately.

After we moved to the funeral parlour, we continued to chant into the night. By then, my relatives and I were all physically and emotionally drained. To our surprise, a group of Rinpoche’s students appeared at about 3am to take over the chanting. It was such a great relief to me. It must be due to Rinpoche’s blessing that all the right conditions and support came in at the right time.

After we completed eight hours of chanting, we even saw a rainbow appear on the West side of the sky.

Going through this whole process with TM was a very painful and tormenting experience for me. I am especially thankful to Rinpoche for his strong compassion and kindness to us. He was a shoulder to me during this whole period. He was so skilful at encouraging and motivating me. Rinpoche said that he was more worried for me than for TM and advised me to take care of myself. He told me that TM’s life force was still there. This really gave me the strength to go on, as I thought that only by taking care of myself, then would I be able to take care of TM if he recovered. It was only until later when I was more ready to listen, then Rinpoche explained to me the full picture – that TM’s life force was still there, but his merits to live were already exhausted.

I remember that every time I talked to Rinpoche over the phone, he was always in a puja. I realized that sometimes when Rinpoche used the hand phone during pujas, he was actually answering to urgent calls like mine. I felt very touched, as Rinpoche was not concerned about how other people attending the puja perceived him, he only cared about what people needed from him – in this case, he attended to our need for his guidance and disregarded how other people might view him should they see him constantly using the hand phone during puja. I also felt ashamed of my own expectations that Rinpoche should be very strict during pujas and that I always wondered why Rinpoche would be answering phone calls. I realized how selfless Rinpoche is at helping people!

“The very path you are given is the hindrance.
We love our theology. We love our ideas.
Buddhism is a path of *undoing*.
Removing the dirt is enlightenment.
We do not gain anything.
We *lose everything*.”

- Dzongsar Jamyang Khyentse Rinpoche

(Source : http://tw.myblog.yahoo.com/serenalotus-blog/article?mid=385)

 

Prajnaparamita mantras

Today’s a good day for creating merits, practising the dharma and abiding in virtuous thoughts, benefitting others etc.  We Tibetan Buddhists learn from Tantras (inner teachings of Buddha) that auspicious days like lunar 15th have certain confluence of wisdom energies in one’s subtler energetic body which will augment the effectiveness of any practice, thereby helping us to give rise to greater merits for wisdom and realisation. I thought i should share these below mantras with all. If you have faith, you can print it out and recite it everyday or on those auspicious merit-multiplying days.   If not, just reading it out once here for the benefit of all beings while you are at the blog now will be great too!

I wish all of you a great day!

____Beneficial Mantras____

Reciting this mantra often, all the sutras recitations by practitioner have multiplied merits by million times.

OM AH TSINTI DZOLA YA SOHA

Reciting this heart-essence mantra once, its merits are equal to reciting the Vajra-cutter Diamond sutra 90 million times
(note: the solitary syllable “I” is pronounced as “E” in English, just in case you didn’t know already)

NAMO BHAGAWATE / PRAJNA PARAMITAYE / OM NA-TAD TITA / I-LI-SHI I-LI-SHI /MI-LI-SHI MI-LI-SHI / BHI-NA-YAN BHI-NA-YAN / NAMO BHAGAWATE PRAD-TYAM PRATI / I-RI-TI I-RI-TI / MI-RI-TI MI-RI-TI / SHU-RI-TI SHU-RI-TI / U-SHU-RI U-SHU-RI / BHU-YU-YE BHU-YU-YE SOHA

Reciting this mantra once, its merits are equal to reciting the Heart Sutra 2000 times

TADYATHA HRI-TE MRI-TE DZA-YA BI-DZA-YE SOHA

Reciting this mantra once, its merits are equal to reciting the Heart Sutra 8000 times

TADYATHA OM HRI-SHRU-TI MRI-TI BI-DZA-YE SOHA / PRAJNA PARAMITAYE SARWA DURGATI SHODHAYA RA-DZA-YA SOHA

Reciting this mantra once, its merits are equal to reciting the Heart Sutra 20,000 times

TADYATHA OM PRAJNE PRAJNE MAHA PRAJNE SARWA BHARE / PRAJNA SARTHA JHANA DUN-TA-RE PRAJNA SRE TA / SASA KARE SIKARE SIKA SITI / BHU-DHU BHU-DHU/ KA-MA-BHA KA-MA-BHA / BHU-DHU BHU-DHU / SARA SARA / DHARA DHARA / PARA PARA / GAR-DZA GAR-DZA / GAR-DZA-YA TING NGE SOHA

Reciting this mantra once, its merits are equal to reciting the Heart Sutra 100,000 times

TADYATHA OM MUNI DHARMA SAM GRAHA DHARME ANU GRAHA DHARME BI-MUK-TE DHARME SARA ANU GRAHA DHARME / BHE-RA-WA MANA PARI BAR-TI-NA DHARME SARWA KARYA PARI PRAMANA DHARME SAMANTA ANU PARI BAR-TI-NA DHARME SOHA / OM PRAJNE SHUTI MRITI MATI BI-DZA-YE SOHA / DHI DHARANI SOHA / OM PRAJNA PARAM MITA BALA SOHA

Reciting this often, the practitioner receives merit of reciting the entire Tripitaka

DE ZHIN SHEG PA DOR JE PAL TAN ZHING DUL WA ZHI WA PHA ROL GYI TOB RAB TU ZHI WA LA CHAG TSHAL LO

Saving Lives

This thinking just came to me the other day.  Buddhists in many countries often have the wonderful practice of buying animals to be killed and releasing them.  There are some considerations to make sure one does this practice properly:

1. The animals must have good conditions of transport so that they will not die along the way to be liberated.   The containers should not be crammed, should have good supply of oxygen and well aerated; and the distance should preferably not be too far to minimise their sufferings.

2. A good spot for liberating the animals must be found ahead of time and analysed to be suitable before proceeding with release.  For eg, fresh water fishes should be released in fresh-water lakes and not into the sea.  Whether frogs, worms etc will be quickly finished off by their natural predators where you release them should be considered.  Don’t release fishes into a fishing pool etc. etc. etc.  One has to utilise quite a bit of common sense.  Another tip is that one should release fishes into the water during a cool time of the day, not when the weather is extremely hot.  The sudden change in temperature can cause alot of sufferings.  The main point to consider here is whether the animals can reasonably survive after the release and whether it seriously upsets the ecosystem.  For these points to be carried out, some serious research and consultation with animal experts should be done.  I have found fishing-forums to be a good source of information

3. The animals should preferably not be ordered ahead of time.  The point is to liberate beings from the point of death, not to give the suppliers good business. If you order ahead of time, then the suppliers are just going to order more animals first to have brisker business.  The best scenario is to release animals that are on the BRINK of being killed.  That would truly be a gift of fearlessness.  We can simply turn up at the market to buy animals unannounced in advance.

4.  Put alot of emphasis on the giving of dharma, with loudspeakers preferably so that the sound of dharma can reach as many of the animals as possible.  Recite many liberating mantras like the Mani, Akshobhya, Medicine Buddha, Heart sutra, 35 Buddhas sutra, Vairochana, Ah Ah Sha Sa Ma Ha and Amitayus mantra and Dharanis.  Also recite Buddha names and offer these animals to the protection and guidance of the Triple Gem according to whichever liturgy you are following.  The giving of dharma benefits them not just temporally but for lives to come so it is the main point of emphasis.  But not to make the recitation too long that the animals can barely survive.

5.  One can also give them some food as they are probably not fed in their captivity and lack the strength to seek for food.

Coming back to the main thing i want to say, although releasing animals in this traditional way is highly recommended by many teachers but we have many other ways to give others the gift of fearlessness and save lives.  For example, in another post, i gave the link for a teaching for suicidal people by Khenpo Choga.  This is a good instance of saving lives.  There is a high incidence of suicide in most modern societies and depression etc.  If we can spread such messages and help those people who particularly need such positive counselling and teachings, then simply by changing their minds, one saves lives too.

Another way of saving lives that i can think of is by making many prayers and dedications of merit for the stopping of animal sacrifice as a spiritual practice which is done today in some parts of the world, in which up to millions of animals are slaughtered on a particular day.  If many of us try to dedicate merit and pray for this purpose, creating the causes for this negative practice to cease, then who is to say that it will not be gradually overcome through the power of cause-and-effect.  You can simply pray in this way: “By all the merit accumulated by myself, all sentient beings and all enlightened beings, may all the animal sacrifice practices in this world cease, may people turn their mind away from such a practice, may those groups of people who are supporting and encouraging such practice lose their power to do so or stop doing so.”  We should also do such prayers for wars, conflicts, violence of any kind and that would really be saving lives in the long run.  The power of all our combined prayers will definitely have an effect.

Of course, last but not least, one of the ways to save many lives is to become vegetarian and to encourage others to become vegetarian, whether part-time or full-time.  One can just estimate how many lives have to be killed over the average lifetime of one human being to support his meat diet to see just how many lives would be saved by even one conversion to vegetarianism.

I am writing all these to give anyone an idea of the many avenues we have to save lives and thereby perform lives liberation as a Buddhist practice.  It need not be limited to buying animals only. I believe that the merit arising from such acts with pure intents will be tremendous.

Sutra of the Path of the Ten Good Karmas

Some extracts…

“Because all sentient beings differ in their thinking, they do different karmas. Hence, they transmigrate through different life-journeys. Dragon-King, do you see that those in this assembly and in the immense ocean differ in their shape, form, and kind? All such differences are caused by their minds, from which arise good or evil body karmas, voice karmas, and mind karmas, yet the mind is formless and invisible, beyond one’s grasp. As illusory dharmas arise, each has neither a ruler called self nor its belongings. Though each dharma appears different [to one] according to one’s karma, it has no creator. Therefore, all dharmas by nature are inconceivable and illusory.”

……

“This dharma is the path of the ten good karmas. What are these ten? One forever quits killing, stealing, sexual misconduct, false speech, divisive speech, abusive speech, suggestive speech, greed, anger, and the wrong views.

“Dragon-King, if one quits killing sentient beings, one will acquire ten dharmas free from one’s afflictions. What are these ten? First, one will universally give sentient beings fearlessness. Second, one will invoke the mind of great lovingkindness toward sentient beings. Third, one will forever eradicate anger and its habitual traces. Fourth, one’s body will be free from illnesses. Fifth, one will live a long life. Sixth, one will constantly be protected by nonhumans. Seventh, one will sleep soundly without nightmares. Eighth, one’s enmity will be eliminated and one’s grudges will be resolved by themselves. Ninth, one will have no fear of the evil life-paths. Tenth, one will be reborn in heaven. These are the ten. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with a lifespan controllable at will.

“Moreover, Dragon-King, if one quits stealing, one will acquire ten assurance dharmas. What are these ten? First, one’s wealth will be abundant and will not be taken away by the law, bandits, floods, fires, or wicked children. Second, one will be loved and remembered by many. Third, one will not be abused by others. Fourth, one will be praised by all in the ten directions. Fifth, one will not worry about loss or damage. Sixth, one’s good name will spread. Seventh, one will have no fear in the midst of a multitude. Eighth, one’s life, appearance, vigor, and wealth will be stable, and one’s eloquence flawless. Ninth, one will always have the intent to give alms. Tenth, one will be reborn in heaven. These are the ten. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with the pure wisdom-knowledge of great bodhi.

“Moreover, Dragon-King, if one quits sexual misconduct, one will acquire four dharmas praised by the wise. What are these four? First, one’s faculties will be normal and keen. Second, one will forever be free from turmoil. Third, one will be praised by all in the Three Realms of Existence. Fourth, one’s wife will not be taken [by another man]. These are the four. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with a great man’s physical marks, including a hidden male organ.

“Moreover, Dragon-King, if one quits false speech, one will acquire eight dharmas praised by gods. What are these eight? First, one’s mouth will always be pure and fragrant like the flower of the utpala lotus. Second, one will be trusted and admired by the world. Third, one’s words will be true and one will be loved and respected by gods and humans. Fourth, one will always comfort sentient beings with loving words. Fifth, one will have superb delight and pure karma in body, voice, and mind. Sixth, one will make no mistakes in speech and will constantly have joy in one’s heart. Seventh, one’s words will be valued and carried out by gods and humans. Eighth, one’s wisdom will be excellent and indomitable. These are the eight. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, speaking the truthful words of the Tathāgata.

“Moreover, Dragon-King, if one quits divisive speech, one will acquire five indestructible dharmas. What are these five? First, one will have the adamantine body that no one can harm. Second, one will have the faithful retinue that no one can destroy. Third, one will have unwavering faith in accord with one’s original karmas. Fourth, one will take infallible actions because one’s training is solid. Fifth, one will have enduring beneficent learned friends because one is never deceptive. These are the five. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with the true retinue that māras and non-Buddhists can never destroy.

“Moreover, Dragon-King, if one quits abusive speech, one will acquire eight purities. What are these eight? First, one’s words will never be objectionable. Second, one’s words will all be beneficial. Third, one’s words will accord with principles. Fourth, one’s words will be beautiful. Fifth, one’s words will be accepted. Sixth, one’s words will be credible. Seventh, one’s words will never be scorned. Eighth, one’s words will be delightful. These are the eight. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, speaking with the Tathāgata’s Brahma tones.

“Moreover, Dragon-King, if one quits suggestive speech, one will acquire three certainties. What are these three? First, one will certainly be loved by the wise. Second, one will certainly be able to give truthful answers with wisdom. Third, one’s awesome virtue will certainly be supreme among gods and humans. These are the three. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, not failing the prophecies bestowed upon by Tathāgatas.

“Moreover, Dragon-King, if one quits greed, one will acquire five commands. What are these five? First, one will have command of karmas because one’s faculties will be complete. Second, one will have command of wealth because bandits will not be able to take it by force. Third, one will have command of merit because all things desired will be provided. Fourth, one will have command of kingship because precious offerings will be received. Fifth, the things one receives will be one hundred times better than what one initially seeks because one was not miserly in the past. These are the five. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, revered by all in the Three Realms of Existence and receiving their offerings.

“Moreover, Dragon-King, if one quits anger, one will acquire eight dharmas that delight one’s heart. What are these eight? First, one will not have the mind of harm. Second, one will not have the mind of anger. Third, one will not have the mind of dispute. Fourth, one will have a gentle, upright mind. Fifth, one will have a holy one’s mind of lovingkindness. Sixth, one will have the will to benefit and comfort sentient beings. Seventh, one will have a fine physical appearance and will be respected by the multitudes. Eighth, one will quickly be reborn in the Brahma world because one is gentle and tolerant. These are the eight. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with the hindrance-free mind, whom others will never tire of beholding.

“Moreover, Dragon-King, if one quits the wrong views, one will acquire ten meritorious dharmas. What are these ten? First, one will have true virtue and delight, and truly beneficent companions. Second, one will deeply believe in causality and will never do evil, even at the cost of one’s life. Third, one will take refuge in Buddhas, not gods. Fourth, one will have an upright mind and the right views, forever shattering the web of doubts about what is favorable or unfavorable. Fifth, one will always be reborn as a human or a god, never again taking any evil life-path. Sixth, one’s immeasurable merit and wisdom will increase at every turn. Seventh, one will leave the evil paths forever, to walk the holy path. Eighth, one will never take the view that one has an embodied self, and will discard all evil karmas. Ninth, one will hold the view that everything is hindrance free. Tenth, one will never fall into the [eight] difficulties. These are the ten. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, mastering the entire Buddha Dharma and achieving command of spiritual powers.”

Translated from the Chinese Canon

(http://www.sutrasmantras.info/sutra27.html)

Prevention of Suicide

Teaching on the Prevention of Suicide by Dzogchen Khenpo Choga, a wonderful master…

http://www.dzogchenlineage.org/prevention-of-suicide/index.html

Soft Joy

Today I looked at the sunset from a balcony. It was so beautiful–  purple and pink streaks across the vast open sky. There are times in our lives when everything fits so completely and we feel so integrated that there is a kind of gentle joy in our hearts. There is a sense of pervasive peace and complete contentment. Nothing is jarring and the whole world seems to be alive and beautiful. The mind feels very simple, pure, fresh, clear and totally relaxed. Nothing to wish for, nothing to seek, nothing to avoid.  In that very moment, just perfection.  Surely this must be the culmination of some merit from the past.

On this Dakini day, I share this here as a blessing from the Gurus, Buddhas, Bodhisattvas, Yidams and Dakinis. May all beings enjoy such richness of phenomenon.

Contemporary Mahasiddha of the ‘Seven Lines Prayer’

A liberation story to share… it shows the eternal spirit of Guru Devotion and the unparallelled blessings of Guru Rinpoche.  Please enjoy!

Before the year 2000, there was a Mahasiddha in the Namdroling monastery of the Nyingma Palyul tradition established by the lineage holder His Holiness Penor Rinpoche.  He mainly recited the ‘Seven Line Prayer to Guru Rinpoche’.  This accomplished master had white hair and a hunched back;  he went about everywhere on bare feet and his name was Yama Gonpo.

Yama Gonpo was illiterate and had absolutely no idea about writing or reading the scriptures because he had not been taught in school.  From his youth until he was old, he had been Penor Rinpoche’s layperson attendant.  In his late years, he started wearing monk’s robes and became ordained.  He did not know how to recite any scripture or prayer apart from some short mantras, thus, the only practice he was familiar with was the ‘Seven Lines Prayer to Guru Rinpoche’.

About 40 years ago, when the Tibetans fled to India, he followed His Holiness Penor Rinpoche out of Tibet and became Penor Rinpoche’s attendant and guard.  It was after much life-threatening dangers that they arrived in India.  For his entire life, he was Penor Rinpoche’s unwavering and devoted disciple, serving his Guru like a servant.

After following Penor Rinpoche to South India, because they were beginning to build Namdroling monastery, Yama Gonpo participated in the work of building the monastery.  He endured long hours of toilsome labor.  For instance, about 40 years ago, there was a large river flowing between the site of the monastery and the neigbouring town of Gusakar.  The Indian workers, in order to save time, forced their cows to cross the river but there was no bridge at that time and it was extremely difficult for the cows who were bearing a large load to cross the river.  Their Indian owners lashed their whips at these cows, often cutting deeply into the flesh on their backs.  Penor Rinpoche decided that, in order to help the cows and everyone involved, it was necessary for him to spend his own money to build a mud bridge over the river although it was extremely expensive by the standards of that time.  Yama Gonpo, by a single order of His Holiness, spent three years accompanying the workers to construct this bridge.  By night, he slept alone in a grass hut at the construction site as it was his responsibility to watch over the building materials.  At that time, his hut was located near the forests and grasslands where many wild animals lurked.

As narrated above,  Yama Gonpo’s entire life was that of following the instructions of his Guru, Penor Rinpoche.  In his late years, he received the Dzogchen essential pith instructions from Penor Rinpoche personally.  From then on, he did not lie down to sleep but always remain sitting, whether during the day or night, becoming an extremely assiduous meditator.  His level of realisation was very high and profound, his meditation was liberated and free, he was able to communicate directly with Guru Rinpoche (Padmasambhava) or the Dharma Protectors.

However, externally, he seemed to be just a weak and ordinary old monk…

In his late years, he stayed outside Penor Rinpoche’s special protector hall, in a very simple hut made from mud.  This hut was so small that most people could not stand up straight within it.  There was an extremely simple altar inside – so simple that the only way to describe it would be ‘unbearably old and broken-down’.  It consisted of several pieces of aged, hole-ridden pieces of Buddha images that had turned yellow.

Yama Gonpo personally had few belongings.  It consisted of one strand of prayer beads and several pieces of cushions that looked like pieces of rubbish.  There was also one small coffee-coloured fat-bellied bottle that had been abandoned by someone.  And this was the ‘precious vase’ which Yama Gonpo used to contain his blessed pills mixed with water.

Yama Gonpo had infinite faith in His Holiness Penor Rinpoche and Guru Rinpoche (Padmasambhava) and kept doing his practice without making a display of it.  At first, no-one realised that this hunched-back old man was a great practitioner until something happened. Once, when they were setting up the first Buddhist college in the Namdroling monastery (reenacting the tradition of Buddhist studies in the Nyingma tradition for the first time in India), many students were painting the main hall.  At that time, Yama Gonpo’s hunched figure appeared in the vicinity despite the fact that he had not been asked to come.  Gonpo told the students in a kind and yet serious tone, “Last night, Guru Rinpoche said that the students who are painting the college have an obstacle coming, it would be better to temporarily stop painting tomorrow.

The college students thought that the old Yama Gonpo was mentally unhinged and merely pretended to agree with him with a smile.  Then they invited him politely to leave.  Before he left, Gonpo said again, “If you are not willing to stop work tomorrow, then please remember to recite the Seven Lines Prayer to Guru Rinpoche or his heart mantra or Tara’s mantra!”

On the second day, one of the students was reciting Tara’s mantra in a half-believing manner while standing with other students on the high structures for painting.  In the end, there was an accident.  All of a sudden, the high structure collapsed.  Everyone was hurt when they fell on the ground.  The only person who went unscathed was the student who had been reciting Tara’s mantra.  From then on, many people started to ask Yama Gonpo about matters of the future and Gonpo never failed to help them.  The future invariably worked out just as he predicted.  There was even one situation where someone came to ask about some matter in the future and Yama Gonpo replied him saying, “Please, there is no need for you to ask me about any future problems, because you will soon die in seven days.”  When this person heard his prediction, he was very nervous, but he was also half-doubting it.  Finally, the prediction came true and he died in seven days.

This matter caused everyone to wake up and many people praised Yama Gonpo for his ability to accurately foresee the future.  But somehow, His Holiness Penor Rinpoche was appraised of this matter and became extremely displeased.  He simply said one sentence to Yama Gonpo, “Why are you saying so much?”  Thereupon, Yama Gonpo kept silent for about one year and refused to reply to anyone’s enquiry.

It was until much later when His Holiness Penor Rinpoche left the monastery to spread the Dharma that the sangha were unable to find anyone to help them when they had particular difficulties that they petitioned Penor Rinpoche to allow Yama Gonpo to help everyone with clearing their doubts and answering their questions with his special abilities.  Under His Holiness’s permission, Yama Gonpo started to speak to help the masses.

Before Yama Gonpo answered anyone’s question, he will always meditate for a moment with his eyes open and then he will see the answer without need to recourse to any divination tools or any special preparations.  The writer of this article once had the fortune of witnessing the way Yama Gonpo answered questions beside the eight great stupas of Namdroling monastery.  It was truly rare and astounding!

Once, Namdroling monastery had a huge case in its hands.  An Indian was murdered and his corpse was discovered beside the monastery.  One of the monastery’s monk was suspected by the police of being the culprit and apprehended.  At that time, Penor Rinpoche was away overseas and could not immediately return to solve this problem.  Therefore, in a telephone call, he instructed that the monastery immediately begin to practice the Dharma protector rituals.  The next day, Yama Gonpo told everyone, “Last night the Dharma Protector appeared to me and told me, ‘The real murderer has been caught, he is an Indian.  Now the Dharma Protector has possessed the murderer and caught hold of his heart and mind, he will be leading the real murderer back to the area of the monastery.  As the distance is far, he can only reach the monastery in 3 days.’”

Eventually, after 3 days, the true murderer was really caught.  He was an Indian who had performed the killing act in the spur of a moment because of a mere 50 rupees.  When the murderer returned to the monastery, his entire being was confused and dazed, and he turned himself in by confessing that the murder was done by him.  Of course, he was not spared a beating by the people around him there and then when they heard his confession.

Everyone now knew that Yama Gonpo was an authentic Druptop (realised master).  They liked to come by and ask him many questions.  But his main reply was, “Recite the Seven Lines Prayer, then there would be no obstacles.”  This was often his advice to people.

Although he was so accomplished, he continued his previous style of living, notwithstanding others’ respect and trust in him.  He continued staying in his dilapidated hut, his living conditions did not improve, and all day and all night long, he continued to supplicate the Guru Triple Gems.  Anyone who saw him felt that he was truly a very diligent practitioner who never had a respite.  When anyone offered him money, he would ask the benefactor to offer this money directly to Penor Rinpoche.  Even if he took the money to allow the benefactor to accumulate merits, he would still unstintingly offer the whole amount to His Holiness Penor Rinpoche.  About 2 or 3 years before he left this world,  he often said, “Human life and samsara is simply too much suffering… when the Lord of Refuge Penor Rinpoche has completed the building of the Guru Padmasambhava Hall, I will depart from this world.”

In the remaining days, he continued to behave like his role as an attendant and guard to Penor Rinpoche, he surreptitiously watched over the entire process of building the large hall whether it was a large or minute task.  Once, he told some monks who were close to him, “For His Holiness Penor Rinpoche’s project of building the hall to be smooth and successful, countless Dharma Protectors have surrounded the boundaries of the hall in the space and on the ground to prevent any large obstacle from occuring.”  Everyday, he would circumambulate the monastery bare-footed at least once.  Everyone said that Yama Gonpo had not wavered in the slightest from his past role as the protector and guard, and used all his utmost strength to protect the beneficial activities of his Guru, Penor Rinpoche, in a quiet manner.

When the Guru Padmasambhava Hall in Namdroling monastery was completed.  It was said that on one day, during the puja, Yama Gonpo was accidentally pushed to the floor by some young lama.  He never recovered from that fall and finally, in the year of 2000, he demonstrated entry into parinirvana.  Several days before his parinirvana, his body was thin and weak, and he was lying in bed but his mind was still extremely clear.  After his parinirvana, His Holiness indicated that Gonpo was to be buried in the earth and that his body was to be placed in the vicinity of Namdroling, behind the nunnery.   Penor Rinpoche also snipped a lock of white hair from Gonpo and kept it for memory sake.

The author (of this article), for fear of forgetting all that has been seen, heard or remembered with the passage of time, decided to pen down everything concerning Yama Gonpo diligently.  Afterall, the author has had the karmic affinity of meeting Gonpo several times and had even held his hands while walking together around Namdroling monastery. We stood where would be behind the present elementary school for Namdroling, and enjoyed the scenery of Namdroling monastery from afar in the soft breeze of that afternoon… now that the Venerable one is no longer here, the author, in order to remember him and encourage others to do the practice of Guru Rinpoche, decided to write these notes on 23 August 2007 in Taipei, Taiwan.

(Notes by translator: The names, when translated from Chinese, may not be accurate in spelling.  Some very tiny amendments had been made to enable the story to flow better.  But nothing factual has been affected.  By this merit, may all sentient beings attain enlightenment.  )

Seven Lines Prayer by Guru Rinpoche 

HUNG ORGYEN YUL GYI NUB JANG TSAM

Hung! On the northwest border of the country of Oddiyana

PADMA GESAR DONG PO LA

In the pollen heart of the lotus,

YA TSHAN CHOG GI NGO DRUB NYE

Marvellous in the perfection of your attainment

PADMA JUNG NAY ZHE SU DRAG

You are known as the Lotus Born

KHOR DU KHA DRO MANG PO KOR

And are surrounded by your circle of many dakinis

KHYED KYI JE SU DAG DRUB KYI

By following in your footsteps

JIN GYI LOB CHIR SHEG SU SOL

I pray that you will come and confer your blessings

GURU PADMA SIDDHI HUNG

(For the second last line, JIN GYI LAB CHIR SHEG SU SOL would also be accurate. Different texts/termas have different versions. One can do either version.)

[Guru Rinpoche picture courtesy of Karma Dongag Ling website]

What they said about Tara Practice

Here are some quotes about Tara from great women practitioners and the 15th Karmapa from books like “The Book of Tibetan Elders” by Sandy Johnson and “Skilful Grace” by Tulku Urgyen Rinpoche & Trulshik Adeu Rinpoche.

HER EMINENCE JETSUN KUSHO CHIMEY LUDING :

“Tara, the mother of all Buddhas, provides a very powerful practice — her activities are very beneficial in this generation.  Female energy is getting stronger now. Also, the female represents the wisdom aspect, and male the method.  Now that things are going faster and faster, this female wisdom is very important.”

JAMYANG DAGMO-LA SAKYA :

“Tara is very important in Buddhism.  She is a deity aspect of a woman who made a promise that she would always appear in female form to help all sentient beings.  In Tibet, all lineages worship Tara and pray to her, lamas and monks as well as all the people.  Tara is very easy to practice.  She is very swift.  Whenever you ask her, she is right there to help.

” To me, Tara is not only a Buddhist goddess, but a goddess of all religions, like Mother Mary in Christianity.  She is embodied in all women who helps beings, like women doctors.  Every Tibetan prays to her. I was five years old when I received a teaching of Tara.

” There are lots of deities in Tibetan Buddhism, but Tara is the one that is the easiest becausee her picture is like any one of us.  Some of the Tibetan deities have six arms and four heads, sometimes eight arms, and you have to visualize them when you  do practice.  But with Tara you can visualize your own mother or your closest woman friend.

“Tara is a very necessary deity in these degenerating times.  She helps you to calm down, subdue your mind, to make harmony.  There are stories of her – even translated into English — how she saved people from tragedies, from fire, earthquake.

” Tara helps whenever you pray.  She comes disguised as your friend or your mother, or someone you are close to.”

15TH GYALWANG KARMAPA :

“The venerable Arya Tara is the wisdom form of all the Buddhas and Bodhisattvas of the ten directions. In the ultimate sense, primordially, she attained the state of original wakefulness that is the very essence of the female Buddha Prajnaparamita.

“Particularly in this world, during the Golden Age, the compassionate Avalokiteshvara taught one hundred million Vajrayana tantras of Tara on Mount Potala in India, and has continued up through this Age of Strife to teach medium and concise versions of the tantras that accord with people’s capacity.  These practices pacify the eight and sixteen types of fear, and cause the wish-fulfilling attainment of all needs and aims.  Ultimately, through these practices one can realise the wisdom body of Mahamudra.  There are innumerable wonderful stories of past practitioners to support this.

“Since Arya Tara is the activity of all Buddhas embodied in a single form, her blessings are swifter than those of any other deity.  Most of the learned and accomplished masters of India and Tibet kept her as their main practice and attained siddhi.  That is why we today have such a boundless supply of practices and instructions of Arya Tara.”

Buddha Name for Cleansing Killing Karma

I know i haven’t been writing here on this blog for a long time.  The last post was like in May?  Well, I have been doing lots of things and when i look back over the last few months, i feel quite satisfied.  When we receive a precious human life, one of the greatest value we have is our time, we need to constantly evaluate and make sure that we are using that in a really positive way either to benefit others, or to progress spiritually so as to be of greater benefit to others in the future… There is no other purpose really for life.  It is THAT simple, although many people want it to be flashy and dramatic.

Our human lives pass in a whirl and we don’t really even know what’s hit us in that so many years because we are always caught up in the cycle of activities but seldom step back, slow down and reflect deeply.  Our plans, ambitions and dreams are so important and pressing as if we are little Godlings who have a long time to go and the world’s like a huge playground of possibilities… but actually are we or our plans or our lives really such a big deal in the whole scheme of things or in the universe? Even the greatest people in history fade in the passage of time whether they are Buddhas, great scientists, kings or magnates…  To be sure, in our little worlds, we seem a big deal. But really, think clearly and you can realize alot and perhaps wake up to the impermanence of life and make good use of it to benefit others… instead of pursuing short-term self-oriented goals.

This is not just a pessimistic life-denying view, it is just to make us deflate our egoistic ideals and be realistic and then, from there, work on what really matters in an organic, solid and healthy way that will bring true lasting joy and satisfaction.  Anyway, life passes quickly, time is always running out, today will not come again and we are growing older and nearer to our death second by second and i hope everyone will be taking many opportunities to reevaluate and reflect on their own lives and see if it is going in the direction that will really  bring lasting positive effects on both yourself and others…  this is quite important!

Back to main topic, I came across another Buddha Epithet or name that is for purifying the negative karma of killing. If one has done things like businesses involving the killing / rendering great suffering to animals(/humans?), abortions, killed alot of insects while gardening, destroyed pests, bee-hives, snakes, hunted, done fishing, eaten sea-food or meat, ordered animals killed at the market, etc etc etc. even if one has participated indirectly in it, rejoiced in it, caused others to do it etc, you will also have this killing karma!  I would like to caution you that any such harm done to others is going to (1) create killing karma which is one of the most heavy/ severe karma of the 10 non-virtues as the main thing any living being values above all is its own life;  (2) create karmic debts with that animal which you will have to repay in the future probably in a more suffering circumstance.  The moon can drop out of the sky and fire can become cold but karma will never fail (remember this!).

Of course people who are habituated to doing such acts are hardly going to listen to some ‘fool on the internet’ raving about karmic effects. In the future, if i have time, i will share some stories about karma that i have read or heard or experienced.  Nowadays many people intellectualise karma away, preferring to concentrate on higher Dharma practices like emptiness, mindfulness and Mahamudra or the like,  actually karma is extremely straight-forward and merciless. Even if you are seeking the ultimate liberation, it is important to clean up your karma.  Especially killing karma which creates many obstacles to one who is trying to attain liberation.  And just in case you do not get liberated in this life, it is also wonderful if you are able to purify your negative karma.  That is called ‘learning to walk before running.’

All the illnesses, surgeries, cancer, comas, deathbed sufferings, accidents, tsunamis, natural disasters, sudden deaths are manifestations of  collective or personal karma.  And it is usually due to heavy killing karma. There are many cases in the Buddhist community where people get serious incurable illnesses and they resolve it through releasing lives or methods of purification.  This tells you alot about the real causes of sicknesses and such sufferings.  Therefore if one has done alot of killing karma in this life, it is very important to really confess and purify.  This Buddha name (stated below) is one way of doing so, and one can also do Vajrasattva.  In another post, i posted a text of a collection of about 30 Buddha Epithets, among them, Number 6 Buddha Epithet is also for killing karma.  One can do these and really from the bottom of your heart repent.  I think it is very crucial to do this.

We are seeing a rise of sicknesses and all kinds of suffering in this world and western medicine (although for the best intention?) is compounding the suffering through its methods quite frequently.  It has been said that such developments in western medicine is also due to the collective karma of beings in this time. In the past,  people could die quite peacefully at home, now people have to go through intubations, surgical incisions, electric-shock resuscitation, life-support machine, drugs and all kinds of methods in an environment that increases their suffering and fear at the point of death.  According to one great master, this is all related to killing karma.  So the effects of our spiritual practice or therelackof will also show up quite evidently and physically in our last days… (benefits of spiritual practice is not just all in the mind or for the future lives).

(Note: Some people will argue here that some great spiritual masters die with cancer or whatnot… firstly, i cannot speak for these spiritually advanced beings as they may have been taking on the negative karma of their students like the case of the 16th Karmapa who manifested several different unrelated illnesses consecutively on his deathbed by taking on the karma of sentient beings.  Secondly, their karma ripening may be the remnants of all their karma before they attain full enlightenment. Thirdly, even though they have sicknesses, due to their advanced state, they are free from suffering and have full mastery of their death, that cannot be said for ordinary people like most of us…)

Also, when we are nearing death, our merit is ebbing and it is at that point when many karmic creditors will manifest and seek their debts.  (Note: I have heard of such cases so frequently that it has become quite commonplace.) At such points, if one has not purified sufficiently, it may not be easy to recourse to whatever spiritual practice one has done in one’s life or seek spiritual assistance from others as you may have obstacles from your creditors and one’s mind will be completely disoriented, can one then maintain the awareness necessary for a good rebirth and give up all attachments then?  It only requires careful thought to know the answer…  So it is important now to watch our karma and do more purification. Eg. by going vegetarian often or full-time and by doing purification through the many methods available. If you want a good transition, it is all UP TO YOU!  If you only focused on the philosophy of Dharma, meditation, Mahamudra and Dzogchen and so forth but neglect the karma aspect, you may find all your efforts frustrated at one fell blow at the point of death because of the karmic situation ripening (unless of course you are one of those with stablised liberating realisations )…

Also, for those people who have not done any obvious killing in this life.  It does not mean that you do not need to purify killing karma.  We take medicine to kill the worms in our body, we walk around and step on little insects without knowing. We boil water, eat foodstuff that contain substances obtained at the price of some animals’ lives. We wear animal skins, use animal products… may have rejoiced when someone (eg Osama) was killed, we may have unknowingly made some remark that caused or encouraged others to kill etc etc etc.  Do you think you need to purify?  I do quite think so… a wise person would not overlook the smallest karma but make all efforts to purify any possible negative karma. And I’m only talking about this life.  What about your past lives?

I did not write all of this to put a scare in anyone but the situation is in my opinion like that.  Many people are not aware of the severity of killing karma nowadays, even with the many natural disasters, people are just pointing fingers at environmental factors but not really acknowledging the root causes in terms of karma. Many teachers have given warnings on the need to curb the killing and purify killing karma. I feel that this is quite an URGENT issue.  It is also my responsibility to help point out what i feel will be very helpful to readers even if you may not like what i’m saying.

Buddha Name for Purifying Karma from Taking Lives

By reciting this Buddha name frequently, one can purify the negative karma of killing.

CHOM DAN DAY DE ZHIN SHEG PA DRA CHOM PA YANG DAG PAR DZOG PAY SANG GYE GANG GA’I LUNG GI JE MA NYED KYI JE WA THRAG GYA’I DRANG DANG NYAM PAR NGE PA LA CHAG TSHAL LO

(You do not need transmission for reciting the names of Buddhas. So you can go ahead and recite immediately)

p/s : Through practices like Vajrasattva, chanting Buddha names, prostrations and fasting practices based on Chenrezig etc. one can purify the negative karma and obscurations related to killing.  However, that is not to say definitely that the karmic debt with the particular victim is resolved.  It varies with different situations and can be quite complicated.  In particular, for cases of abortions, it is still important to find a qualified master who can help the soul of the deceased apart from one’s own efforts in purification.  In short, it is better to abstain from creating killing karma than to resolve it.  Resolution may not be a simple affair.

Light Offering Prayer

 “Of all the methods for accumulating merit through generosity, offering butter lamps is second only to the practice of tsok.” ~Chagdud Tulku Rinpoche

I think I will share abit about the benefits of offering lights.  It is a very good method for cutting through obstacles.  When we accumulate merit through offering lamps etc, the path becomes much easier to travel, with help coming from many quarters. Offering lights is practised by many different religions.  I think universally we can understand that light is something wonderful, pure and uplifting while darkness is threatening and drags us down.   When we offer light, it is representing something we aspire to, it is also in some sense connected to reawakening some already present quality in us.  The practice of offering lamps/lights to the Enlightened beings is a very profound and important practice. I will describe a little of how to do it here and also share a very nice prayer for offering lights that personally i find quite powerful.

Firstly when we offer lamps/candles etc, we should do it free of any sense of miserliness, with a deep feeling of devotion, respect and gratitude to the Triple Gems.  We should not just offer the light for our own sake, but should recall that just as we desire happiness, all sentient beings are in a state of suffering and need to quickly attain liberation.  Then, when you offer the lamp for such a vast purpose as attaining the liberation of all beings, it contains much more force, merit and positive energy than if you offered it for your own less significant purposes in your own little world alone.  The breadth of the motivation makes all the difference!

The material used (ie, the wick, oil/butter, container) should all reflect your sincerity but in accordance to your own wish, situation, financial ability.  In general, the better quality substances should be used for offering to the Enlightened Beings if possible so as to generate vast merits.  You can light as many candles/lamps as you wish.  There is the tradition of lighting many hundreds or thousands of lamps as an offering in Tibetan Buddhism especially on the auspicious days of Lunar 15th, 30th, 10th and 25th etc to quickly accumulate merits as on these days, positive acts have a more powerful effect by manifold. Use substances that come from proper sources, ie. not stolen or obtained through improper means.  If one offers even one lamp properly, then the merit is immense and as Buddha said to Shariputra in the “Sutra of the Benefits of Offering Lamps” that such a merit is beyond the reckoning of all the Shravakas and Pratyekabuddhas, the merit received is incalculable and immeasurable, only known by the Buddha Thus Gone One.

Having placed the lamps in a neat pleasing manner in a clean place** with or without representations of the Triple Gems*** (eg, Buddha statues, scriptures and stupas, prayer wheels etc) then sprinkle clean water (you can use a plant spraying bottle or just some spoon to sprinkle just a few drops of water, if there is no such thing available then just recite the mantra) while saying OM AH HUM three times or more (while contemplating that OM cleanses the offerings of all impurities of substances and impurities of negative mindsets eg, negative motivation, stinginess, 8 worldly concerns etc.  AH transforms the offerings into pristine nectar with the eight qualities and HUM increases the number of offerings to a vast infinite scale)

[** Some people think that it is not important to arrange offerings properly in a clean place. I beg to differ in opinion. I do not think that such sloppiness can create much merits. We should recall that merits occur in the mind of sentient beings and we do things with a poor attitude and pretend to have devotion with our mouth, it will simply not work.  For instance, if someone just threw a pot of food in front of you and said, 'eat,' in a high-class restaurant, you would regard it as an affront.  You would expect the food to be nicely arranged and put on a clean plate. Similarly, we should take much care in arranging our offerings. It is the heart that counts. And this heart that counts should urge us to make more efforts, not use this as some excuse to be lackadaisical.  It is also very much auspicious to make offerings properly, the way you arrange and the kind of offerings you make can give rise to different dependent arisings. So please take note!]

[*** If representations of Triple Gems are not present, do not be discouraged, because the wisdom mind of Buddha is beyond a specific location, if your mind is to offer to Buddha, his omniscient mind knows of it instantly.  There is no need to fret.  When you recite the OM AH HUM mantra, that itself represents the BODY, SPEECH and MIND of all Buddhas. So have faith.  If you can do it, you can also visualise many Buddhas and Bodhisattvas in the space in front of you receiving the offerings and being very pleased and blissful in their minds. ]

Method of Visualisation

Even if only offering one lamp, use OM AH HUM to transform everything to a vast scale mentally.  The container of the lamp is as wide as the universe, the butter/oil is as vast as an ocean, the wick of the lamp is as high as a mountain or Mount Meru, the flame like a universal light that dispels the ignorance of all sentient beings, reveals mind-nature and brings about the realisation of emptiness and the five wisdoms in all sentient beings.

It is optional for one’s to recite the following dharani to multiply one’s offerings and present them to the Buddhas/Bodhisattvas:

NAMO RAT-NA TRA-YA-YA / NAMO BHA-GA-WA-TE / BEN-ZA SA-RA PRA-MAR-DA-NI / TA-THA-GA-TA-YA / AR-HA-TE SAM-YAK-SAM BUD-DHA-YA / TAD-YA-THA / OM BEN-ZRE BEN-ZRE / MA-HA BEN-ZRE / MA-HA TE-DZA BEN-ZRE / MA-HA BI-DYA BEN-ZRE / MA-HA BO-DHI-TSIT-TA  BEN-ZRE / MA-HA BO-DHI MAN-DO PA-SAM KRA-MA-NA BEN-ZRE / SAR-WA KAR-MA A-WA-RA-NA BI-SHO-DHA-NA BEN-ZRE SOHA    (1 or 3 times)

And the different levels of meaning…
Yogi Chen said this:

Lamps have no ego. They are also Sunyata in nature and have differences in conditions. They can be made of gold or silver or brass. Who can say whether the light is coming from the oil, the wick or the lamp itself? Men usually notice only the outward quality and call it “the gold lamp” or “the brass lamp.” If it has no light, could it be called a lamp at all? Should a lamp be known according to its quality only? If so, when we take the silver from the lamp and make it into a bowl using it to store rice or wheat, where is the lamp then? Different oils such as butter, vegetable oil or mustard oil should be used… Hence it is not the specific material which is the real lamp…

And:

The lamp is the light outwardly; inwardly it is the open and bright and frank mind; enthusiastic Tummo secretly; and most secretly the full Enlightenment.

One can recite the following stanzas while reflecting on the true nature of the lamp offerings, resting in the right view of dependent origination or emptiness. If one does not possess this view, then just feel that everything is like a dream or illusion, not truly real or solid in the way it seems. It is an option for one to recite the following prayer to complement one’s meditation on emptiness:

KON CHOG SUM GYI DEN PA DANG
SANG GYE DANG JANG CHHUB SEM PA THAM CHE KYI JIN GYI LAB DANG
TSHOG NYI YONG SU DZOG PAY NGA THANG CHHEN PO DANG
CHHO KYI YING NAM PAR DAG CHING SAM GYI MI KHYAB PAI TOB KYI DE ZHIN NYI DU GYUR CHIG

By the power of truth of the Three Jewels,
Of the blessings of all the buddhas and bodhisattvas,
By the power of the great might of the completed two collections,
And of the completely pure, inconceivable sphere of reality,
May all these offerings become just so.

To recap the simplest way to make the lamp offerings:  Arrange the lamps (and/or other offerings); recite OM AH HUM three times while visualizing then recite the lamp offering prayer (at the end of this post). Dedicate the merit
(One can add the other mantras and  prayers as wished)

The Benefits of Offering Lamps are:
1. One obtains bright, beautiful and good eyes
2. One has proper understanding and views
3.  One will easily obtain the heavenly eye, and can see distant and subtle phenomenons
4. One does not break precepts
5. One’s wisdom is perfect, and will attain to nirvana. One will obtain the wisdom that discriminates between what is to be virtuous and non-virtuous.
6. One’s performance of virtue will not be hindered by difficulties or obstacles
7. One is often able to see Buddhas and becomes the eye for all sentient beings
8. One can take rebirth as a wheel-turning lord king, king in the Trayastrimsha Heaven, or king in the Brahma Heaven
9. At the point of death, one will recall virtuous dharma without forgetting and all those positive deeds done while living will appear in the mind; one will have joy in the mind and recall the Buddha; the body and mind will be pure without any worries or suffering at point of death
10. Both eyes and four limbs will always be free from defects
11. One will be healthy and the vocal cords will be soft and flexible and one’s voice will be charming and beautiful
12. One’s mind will be clear and bright with intelligence, not affected by stupidity
13. One’s life will be stable and peaceful and all necessities will be sufficient, one’s mind will be free from fears.
14.  One’s wealth will increase and body and mind will be free and liberated
15. One’s body will be healthy and strong, filled with vitality
16. One will not have verbal feuds, clashes or quarrels with others.  One can travel (the world)without any worries and without creating any kleshas or disturbing emotions or give rise to ignorance.
17. One will not do anything out of a hazy and confused mind.  One will not be easily misled by external factors.
18. One will not take rebirth in a dark and gloomy place.
19. One will possess great merits
20.  One will not run into any mishaps while travelling or walking like stepping on unclean substances, be free from fear of dogs or wolves and their barks or howls, one will not fall and hurt oneself and not drop into pits and lose one’s life.

In Avatamsaka sutra it says, “Offering Lamps can dispel all darknesses.”
In the Treasury of Bodhisattvas Sutra, it says, “Offering 10,000 bright lamps to confess and extinguish hosts of negative karma and defilements.”
In Cakrasamvara Tantra it says, “If you wish for sublime realizations, offer hundreds of lights.”
In the Sutra of Giving, it says, “Those who offer lamps, will possess the pure heavenly eyes and clear wisdom in the future.”

I have said before that for any practitioner, it is imperative to create alot of merits which will enhance one’s practice on the path.  Because the goal is complete liberation, the fuel needed to reach it is immense.  Merit is this fuel.  Merit helps us to have conducive circumstances to meet and receive the teachings, to practise the teachings, to overcome our obstacles, to not be affected by obstacles, to attain realisations, to have the correct motivation, to give rise to Bodhichitta, to overcome our selfishness, reservations, fears, vacillating mind; to have the devotion, determination and enthusiam to practice etc. Any positive condition, physically, psychologically, financially, you name it, merit is needed for it.  Even for a non-practitioner, merit is needed to a good life, good health, long life, good relationships, wealth, mental health, mental stability, joy, happiness, etc.  Offering lamps is one of the very good ways to accumulate merit and increase wisdom.  In conclusion, I share with you what HH Drukpa Gyalwang Rinpoche said recently on his blog (www.drukpa.org):

“In order for us to progress smoothly and swiftly on our spiritual path, we need the help of two things – merit and wisdom – they are like the 2 wings of a bird, lacking one will cripple our progress. We need to accumulate merit and wisdom with joyful effort and enthusiasm. Merit without wisdom or wisdom without merit will not help.

Take an example of a sick person, if he wants to be cured, he has to have the merit and wisdom to be cured. A lack of a combination of merit and wisdom will result in the patient not being to find a correct remedy or the right doctor to help him, or being in the wrong hospital, meeting the wrong doctor and understanding the dosage instructions wrongly.

In the spiritual practice context, a person failing to meet the authentic gurus, to have the understanding to tell what is genuine teaching and what is not is also considered to be lack of merit and wisdom. Even having met the authentic gurus, received genuine teachings and participated in assembly of great practitioners, he fails to appreciate these positive conditions and instead engages in criticism, complaints and gossips, this is also a lack of merit and wisdom.

We can often say that our own sufferings and all the catastrophes, unwanted situations, disasters, wars, failures and sicknesses that are happening in our world these days are a combination of different results of a lack of merit and wisdom.”

 Below is the lamp offering prayer. Do not, with your discriminating mind, be disappointed and think, ‘but oh, it is only for offering to Guru Rinpoche (Padmasambhava)’,  please realise that in Guru Rinpoche, all the Buddhas are present, this was said by Guru Rinpoche himself. So when you offer lights to Guru Rinpoche, you are offering to all the Gurus, Yidams and Dakinis and all enlightened refuges in the past, present and future and everywhere.  Have this kind of understanding and you will not feel that this prayer is lacking in anything.

LAMP OFFERING PRAYER

RIG TSAL GAG MED NANG WAY MAR ME DI
Unceasing dynamic energy of awareness, these illuminating lamp(s)
RIG DZIN CHEN PO PAD MA JUNG NE CHOD
are offered to great Vidhydhara Padmasambhava
RIG PAY GAR KHYAB SEM CHAN MA LU PA
Awareness nature pervades all sentient beings without exception.
RIG TONG CHO KU ‘I YING SU DROL WAR SHOG
May liberation occur within the space of awareness-emptiness dharmakaya.
NAM KHAI THAR THUG ZHING KHAM RAB JAM NA
Till the limits of space, in countless pure realms,
KON CHOG RIN CHEN NAM SUM TEN DANG CHE
the wondrous Triple Gems and all refuges
SOD NAM SAG PAY ZHING CHOG ZHUG SU TSHAL
excellent fields of all accumulated merits
MA LU DE DAG KUN GYI CHAN LAM DU
actually appearing in front of your wisdom eyes without exception
NANG SAL MAR MAY CHOD PA DI BUL WAY
respectfully offering these clear radiant lamp(s)
DAG DANG THA YE SEM CHAN THAM CHAD KYI
I and sentient beings limitless as sky,
MA RIG TI MUG MUN PA KUN SAL NAY
may the darkness of our ignorance and confusion be completely dispelled.
KUN KHYEN YE SHE NANG WA THONG WAR SHOG
May the display of omniscient primordial wisdom be seen.

Optionally you can recite this mantra many times to offer the lamps:
OM SARWA TATHAGATA SAPARIWARA ALOKE PRATITSA PUDZA MEGHA SAMUDRA SAPARANA SAMAYE AH HUNG

(In conclusion, one can recite dedication prayers)

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MY OWN DEDICATION :-  BY THIS MERIT, MAY ALL SENTIENT BEINGS RELIGHT THEIR INNATE PURE WISDOM-LAMP AND SEE THEIR ORIGINAL FACE.  MAY ALL BE AUSPICIOUS AND PERFECT!