Motivational Lecture, Saturday AM, May 2
Verse 9: Developing bodhicitta will eliminate all negativities and will develop the basis for all positive qualities. The moment you develop bodhicitta, you acquire a meaningful name and you become a valuable human being.
Should bodhicitta come to birth
In one who suffers in the dungeons of samsara,
In that instant he is called the buddhas’ heir,
Worhshipful alike to gods and men.
The moment one conceives of bodhicitta, whether it is inspired of acquired, that moment is truly, truly important. Line 2: we are oppressed as we are in cyclic existence. We are bound here by our surrounding conditions and by our disturbing attitudes and emotions. Our compulsive actions, caused mainly by our disturbing emotions, are like chains which fetter us. In the instant we get bodhicitta, you are the heir to the Victorious Ones, the ones that have gone to bliss, and that person becomes a fitting object for reverence and homage and praise. One is entitled to a title and is truly meaningful. You are deserving of homage the moment you develop the highest form of bodhicitta – not realization or what you will overcome or gain later, but even a beginner bodhisattva ( a real one). As a beginning bodhisattva, you are still suffering, you are still changing and developing and you cannot help others in a significant way, but the bodhicitta is constantly present, it is second nature. The moment bodhicitta is second nature to you, is spontaneous and constant, at that moment you are a bodhisattva.
What is meant when bodhicitta arises in one? Not a kindhearted flash, but when it it really trained to be self extinguished, to have affection for all and to have aroused, again and again, the compassion to stop suffering and the love to increase happiness, and to take the responsibility to decrease suffering and increase happiness, and you wish and ask, over and over, to be enlightened for the sake of others – eventually this becomes spontaneous. It will no longer be an effort. When it is constantly present, you are a bodhisattva “born in us”.
We have a mind. Can our mind stretch to encompass more and more human beings. Sangay is bodhicitta and means mind expansion. Are we working to be expanded? And, when one does this with an all encompassing intelligence, one understands all human possibilities. Then this new bodhisattva has limitless good qualities and their virtue is vast. This kind of bodhisattva is exceptional in the world.
Thus, the text delineates the benefits of this spiritual path. The more you appreciate the benefits, the more you can be interested. The next verses give six analogies to aid in our understanding. Verse 10:
For like the supreme substance of the alchemists,
It takes the impure from of human flesh
And makes of it the priceless body of a Buddha.
Such is bodhicitta: we should grasp it firmly!
Just like a tiny amount of an elixir of mercury, when combined with other ingredients, has the capacity to transmute base iron into a large amount of gold, so can bodhicitta cleanse our bodies of all its impurities from birth, from unclean foods, from its unclean substances through giving us the capacity of accruing merit, and transmute this body into a buddhabody which can accomplish all that is desired and overcome all that is problematic. Since you gain such priceless qualities, then make an effort to arouse bodhicitta in you and then hold on firmly. Do you believe that? Even with this very body, we can do it now. And if you enter the Vajra Vehicle with the right intention and on the correct basis, one can attain enlightenment in this short lifetime. How? 1. iinsure long life through practices of crea and yoga tantra. 2. engage in the highest yogic tantra. 3. do it with the correct motivation. This leads to enlightenemtn and this body can become the body of the Victorious One. This is the power of the elixir of bodhicitta.
There is no short route. One has to go through the path of accumulation (of merit?), then the 4 phases of the path of preparation. Then, in just one session of perfect meditative equipoise, one achieves the state of exalted or aria being. And from this status, one becomes an Ultimate bodhisattva which sees reality. But the underpinning of all this is the desire to help others. Thus, one has a mental body that is not the result of actions by disturbing emotions or the imprints of ignorance.
The initial of the 10 bodhisattva stages is a purified body, due to the elixir quality of bodhicitta, but there are still imprints as a result of ignorance. Bodhicitta will then overcome the 84,000 disturbing emotions and give one the brilliance of wisdom that will shine forth. This transmutation is rare and priceless.
Verse 11: the second analogy
If the perfect ship’s captain of all migrant beings
Have with boundless wisdom seen its priceless worth,
We who wish to leave our nomad wandering
Should hold well to this precious bodhicitta.
Bodhicitta is like a monarch’s most precious and rare jewel. With it, one gets rid of the cuase of all misfortune and gains everlasting happiness. It is rare and difficult to find, so make an effort to find it, and once found, hold onto it. The ship’s captain is the fully Enlightened One. They are skilled, experienced, unbiased, and utterly benevolent to all on board. They know the value of this jewel and they have the path and the means to get it. Their ship is filled with merchants who also know the value of these jewels, and the captain takes them all to this Treasure Island. When one gets to this island and finds a precious jewel, you will want to hold onto it with all your might. We have the capacity to find this jewel, and when you find it, to not let go.
***
This is the last lecture I will post on the blog site. I think one has a good idea of how the lectures will proceed and you are either interested or stopped reading these long ago! There are 5 more days of lecture and we will probably only get through the next 10 verses, out of 36, of the first part of the book. I will continue to take notes, as this, for me, is the best means of paying attention in class. Like the metaphysical/alchemical lectures, I will be happy to share those with others upon our return – which is very soon.
Next week, (our final week!), the metaphysical lectures (as I call them) will be on Emptiness and Compassion. If they are as deeply intellectual as these last, I will not post them. These lectures are, in fact, rather difficult to put in notes. But the notes I have, I will share with those who are interested.
The series of metaphysical lectures on the Vajrasattva Mediation (purification) ended on Friday. They were immensely inspiring, with beautiful and detailed visualizations and understandings that painted a glorious path. Each moment, a new vision arose – splendid, powerful, pure. And I would think, ah, this is it. There can be no more. And that vision kept going on and on and on until all that was left was the plentitude of the Non-Referential Emptiness. It was relentless and riveting and of immense grandeur and beatitude. And this was just a common lecture about the meditation. But such was the quality of the lecture and the quality of the teacher, that this path was laid in front, clear and unwavering, straight and shimmering, revealed as key points, right to the glorious goal.
How is it that one, such as I, came to hear and see truths such as these? Only from that source of Pure Compassion and Pure Mercy. A confirmation in a different modality, set in the light of a crystalline vision. And the thread that has wrapped itself around this entire journey is that you find what you seek. “Ask and you shall receive.” And with this thought comes the fear and care in knowing exactly what you are truly asking for and the motivation behind it, and the certitude that with that cause, the effect will surely come. Purity and Vigilance. Patience and Trust. Discernment and Union. It’s all there.
Saturday, May 2, 2009
Linda: Motivational Lecture, Friday AM, May 1
Motivational Lecture, Friday AM, May 1
Review of Verse 5 in The Way of the Bodhisattava by Shantidevi
As when a flash of lightning rends the night,
And in its glare shows all that the dark black clouds hid,
Likewise rarely, through the buddhas’ power,
Virtuous thoughts rise, brief and transient, in the world.
We are all beginners, so the with to really engage in a spiritual practice only comes up rarely AND to have an ardent wish to practice the Mahayana is even more rare AND to be detached from one’s own personal happiness and be concerned for others’ suffering is extremely rare. So, when one does have these thoughts, it is very important to try and strengthen them and have them become more frequent.
To practice bodhicitta (the spirit of enlightenment), one needs a good body, but the main thing is the belief and admiration of spiritual teachings, in this case of Buddhist teaching and in particular the teachings of the Great Vehicle. Interest and Belief are the essential starting point and this is the Mental Basis for a spiritual aspiration. We will not develop it if we are not interested or if we do not believe in it.
The next part of this text is written to inspire us to practice by describing the wonderful benefits of following a spiritual path. Verse 6 describes the power of bodhicitta to counteract the wrongdoing of body, speech, and mind.
Thus behold the utter frailty of goodness!
Except for perfect bodhicitta,
There is nothing able to withstand
The great and overwhelming strength of wrongdoing.
If one wants to counteract our perpetual tendencies to wrongdoing, one needs a strong body and mind. We HAVE a Life of Freedom and Fortune and we want to create the causes so we can have it again, so that it will not be rare for us to find it.
How rare is it to sincerely engage with the practice of spiritual teachings? The virtuous side is so lacking in strength. We only occasionally think of it, and only for a short time. And what we are trying to get rid of is very strong and overwhelming. This is a problem. If virtue is so short and weak and evil is so strong and abundant, isn’t it unbearable to know that the maturation of wrongdoing can come up in a very brief period of time? Is this not terrifying? Is this not true? For most of us? We are in a critical situation. The negative is powerful, lasts longer, and is more frequent than the virtue trying to counteract it and the required virtue is pretty powerless. Th only thing that can really ofercome it is the desire to develop the spirit of enlightenment for the benefit of others. So doesn’t this make a good case to try and develop bodhicitta?
Bodhicitta can cleanse us even of very grave actions such as matricide, patricide, drawing blood from a Buddha with intent to harm, and creating or encouraging divisiveness within a spiritual community. Imagine the conflagration at the end of time that nothing can resist. Bodhicitta consumes all negativities in this way.
Ashragosha, a poet who wrote stories of the Buddha’s past lives, said that if we had affection for all living beings like we have affection for those closets to us, we will never do anything that will harm others. We can achieve this. It requires training and work, as it typically does not come naturally. If we want to work of positive acts to counteract the negative, we need a good rebirth, and the wish and belief that this is worth doing. This is, at first, a brief and occasional thought. Is it easy to get in a situation where you have Freedom and Fortune? And do we have a tendency to do negative things and do them for a long time? Do we want to get rid of negativities? If the answer is yes, you are developing the spirit of enlightenment. This wish can be aspiring, a strong wish to become enlightened, or engaged, to actually do it!
The benefit of this path is the power to wipe out all terrible wrongdoings. This is a big bonus. AND it brings sublime happiness. There are two kinds of bodhicitta: the conventional bodhicitta which is a strong drive to enlightenment in order to help others and ultimate bodhicitta, which is the understanding and direct perception of reality that understands it and can uproot the cause of suffering.
Verse 7 is the Wish Fulfilling Jewel and that this path is best for us and best for others.
The mighty buddhas, pondering for many ages,
Have seen that this, and only this, will save
The boundless multitudes,
And bring them easily to supreme joy.
These are good words, so take an interest! If, for eons of time, all the buddhas, with their marvelous power of intelligence were to investigate and confirm, they would conclude that the very best thing is the development of bodhicitta. Bodhicitta is a totally altruistic concern, it is the seed to all happiness, temporary, intermediate, and ultimate for all the limitless human beings. It is the highest from of kindheartedness. “This is the best, so why not do it?” One doesn’t need to starve the body, have matted hair, not bathe, expose the body to the elements, or practice austerities. The development of bodhicitta can attain the supreme and complete enlightenment easily, and will guarantee good rebirths. So do not be discouraged. With it, you will achieve kindheartedness. You will not harm others and will therefore not have to endure the consequence of that harm by experience the resultant suffering. You will have a clear path. Do you think that is true? The Supreme Altruism, if developed, will, first, get rid of all negativities and, second, give you the seed to all happiness and we have the body and the mind to do it. Do you think so? You do not need to be an exalted being. Ordinary people can develop it and then they get the Big Name: bodhisattva. And then they become the child of the Victorious Ones and you become someone, no matter how humble you were, you become worthy of offerings because you have a precious way of thinking. Do you want to be like that?
Verse 8 Developing bodhicitta is freedom from suffering, so once started, do not turn back.
Those who wish to overcome the sorrows of their lives,
And put to flight the pain and sufferings of beings,
Those who wish to win such great beatitude,
Should never turn their back on bodhicitta.
Any state in the samsara (cyclic existences) is undesirable. One will go around and around through birth, illness, old age, death, whether one is a hell being, a hungry ghost, a human, or an animal. If you fully appreciate the nature of suffering and want to be free from it, developing bodhicitta is the key. Initially, it is the understanding that one wants to maintain one’s higher status (a life of freedom and fortune). If you do not develop bodhicitta, you will have happiness, but it will be intermittent, a side effect. With bodhicitta, we and all others have permanent happiness. SO, make a big effort to develop bodhicitta and never let it to – hang onto it as tightly as you can.
So, is developing bodhicitta essential for our happiness? NO! Gaining personal liberation will free ourselves and we will be happy. But if we develop bodhicitta, that liberation will be faster. Do you understand the benefits? Do you think it’s good to develop bodhicitta? Developing bodhicitta is not for others. It is for us. Are you interested in becoming authentic spiritual practioners?
Review of Verse 5 in The Way of the Bodhisattava by Shantidevi
As when a flash of lightning rends the night,
And in its glare shows all that the dark black clouds hid,
Likewise rarely, through the buddhas’ power,
Virtuous thoughts rise, brief and transient, in the world.
We are all beginners, so the with to really engage in a spiritual practice only comes up rarely AND to have an ardent wish to practice the Mahayana is even more rare AND to be detached from one’s own personal happiness and be concerned for others’ suffering is extremely rare. So, when one does have these thoughts, it is very important to try and strengthen them and have them become more frequent.
To practice bodhicitta (the spirit of enlightenment), one needs a good body, but the main thing is the belief and admiration of spiritual teachings, in this case of Buddhist teaching and in particular the teachings of the Great Vehicle. Interest and Belief are the essential starting point and this is the Mental Basis for a spiritual aspiration. We will not develop it if we are not interested or if we do not believe in it.
The next part of this text is written to inspire us to practice by describing the wonderful benefits of following a spiritual path. Verse 6 describes the power of bodhicitta to counteract the wrongdoing of body, speech, and mind.
Thus behold the utter frailty of goodness!
Except for perfect bodhicitta,
There is nothing able to withstand
The great and overwhelming strength of wrongdoing.
If one wants to counteract our perpetual tendencies to wrongdoing, one needs a strong body and mind. We HAVE a Life of Freedom and Fortune and we want to create the causes so we can have it again, so that it will not be rare for us to find it.
How rare is it to sincerely engage with the practice of spiritual teachings? The virtuous side is so lacking in strength. We only occasionally think of it, and only for a short time. And what we are trying to get rid of is very strong and overwhelming. This is a problem. If virtue is so short and weak and evil is so strong and abundant, isn’t it unbearable to know that the maturation of wrongdoing can come up in a very brief period of time? Is this not terrifying? Is this not true? For most of us? We are in a critical situation. The negative is powerful, lasts longer, and is more frequent than the virtue trying to counteract it and the required virtue is pretty powerless. Th only thing that can really ofercome it is the desire to develop the spirit of enlightenment for the benefit of others. So doesn’t this make a good case to try and develop bodhicitta?
Bodhicitta can cleanse us even of very grave actions such as matricide, patricide, drawing blood from a Buddha with intent to harm, and creating or encouraging divisiveness within a spiritual community. Imagine the conflagration at the end of time that nothing can resist. Bodhicitta consumes all negativities in this way.
Ashragosha, a poet who wrote stories of the Buddha’s past lives, said that if we had affection for all living beings like we have affection for those closets to us, we will never do anything that will harm others. We can achieve this. It requires training and work, as it typically does not come naturally. If we want to work of positive acts to counteract the negative, we need a good rebirth, and the wish and belief that this is worth doing. This is, at first, a brief and occasional thought. Is it easy to get in a situation where you have Freedom and Fortune? And do we have a tendency to do negative things and do them for a long time? Do we want to get rid of negativities? If the answer is yes, you are developing the spirit of enlightenment. This wish can be aspiring, a strong wish to become enlightened, or engaged, to actually do it!
The benefit of this path is the power to wipe out all terrible wrongdoings. This is a big bonus. AND it brings sublime happiness. There are two kinds of bodhicitta: the conventional bodhicitta which is a strong drive to enlightenment in order to help others and ultimate bodhicitta, which is the understanding and direct perception of reality that understands it and can uproot the cause of suffering.
Verse 7 is the Wish Fulfilling Jewel and that this path is best for us and best for others.
The mighty buddhas, pondering for many ages,
Have seen that this, and only this, will save
The boundless multitudes,
And bring them easily to supreme joy.
These are good words, so take an interest! If, for eons of time, all the buddhas, with their marvelous power of intelligence were to investigate and confirm, they would conclude that the very best thing is the development of bodhicitta. Bodhicitta is a totally altruistic concern, it is the seed to all happiness, temporary, intermediate, and ultimate for all the limitless human beings. It is the highest from of kindheartedness. “This is the best, so why not do it?” One doesn’t need to starve the body, have matted hair, not bathe, expose the body to the elements, or practice austerities. The development of bodhicitta can attain the supreme and complete enlightenment easily, and will guarantee good rebirths. So do not be discouraged. With it, you will achieve kindheartedness. You will not harm others and will therefore not have to endure the consequence of that harm by experience the resultant suffering. You will have a clear path. Do you think that is true? The Supreme Altruism, if developed, will, first, get rid of all negativities and, second, give you the seed to all happiness and we have the body and the mind to do it. Do you think so? You do not need to be an exalted being. Ordinary people can develop it and then they get the Big Name: bodhisattva. And then they become the child of the Victorious Ones and you become someone, no matter how humble you were, you become worthy of offerings because you have a precious way of thinking. Do you want to be like that?
Verse 8 Developing bodhicitta is freedom from suffering, so once started, do not turn back.
Those who wish to overcome the sorrows of their lives,
And put to flight the pain and sufferings of beings,
Those who wish to win such great beatitude,
Should never turn their back on bodhicitta.
Any state in the samsara (cyclic existences) is undesirable. One will go around and around through birth, illness, old age, death, whether one is a hell being, a hungry ghost, a human, or an animal. If you fully appreciate the nature of suffering and want to be free from it, developing bodhicitta is the key. Initially, it is the understanding that one wants to maintain one’s higher status (a life of freedom and fortune). If you do not develop bodhicitta, you will have happiness, but it will be intermittent, a side effect. With bodhicitta, we and all others have permanent happiness. SO, make a big effort to develop bodhicitta and never let it to – hang onto it as tightly as you can.
So, is developing bodhicitta essential for our happiness? NO! Gaining personal liberation will free ourselves and we will be happy. But if we develop bodhicitta, that liberation will be faster. Do you understand the benefits? Do you think it’s good to develop bodhicitta? Developing bodhicitta is not for others. It is for us. Are you interested in becoming authentic spiritual practioners?
Friday, May 1, 2009
Linda: Alchemical Lecture Thursday PM, April 30
Alchemical Lecture
Thursday PM, April 30
The first part of this lecture was a continuation of the visualization of purification, in which one visualizes that one is being cleansed of all imperfections.
From the point of union of the deities’ blissful play
Flows nectar-clouds of bodhichitta,
Flowing like fine particles of camphor.
Of myself and all beings through the three realms
Our karma and delusion, the causes of suffering,
Illness, harmful spirits, negativities, obscurations, and transgressions
I implore you to purify them utterly.
The nectar, flowing from the union of the deities (feminine aspect is wisdom, masculine aspect is method) flows down upon the crown (purification of the body), through the throat (purification of speech), through the heart (purification of the mind in the heart), through the naval and then spreading to all parts of the body like the branches and leaves of a tree.
One visualizes our negativities leaving through the lower openings of the body: the pores, excrement, urine, and soles of the feet. First, one visualizes that all illnesses in the form of rotten blood and pus leave from these openings. Then, one visualizes that all harmful spirits that wish to harm the body are seen as animals such as a fish, turtle, snake ?,?, lice, or lice eggs leave the body by the same means. Then one visualizes the negativities and obscurations accumulated through our body, mind, and speech as liquid residues, black residues, or black liquid as leaving the body. Finally, one visualizes that one’s transgressions to the 3 vows (ordained, bodhisattva, secret) in the form of dark and murky clouds or as purple smoke as leaving the body through the pores of lower openings. One recites the 100 Syllable Mantra will making this visualization of purification.
Next, one visualizes one’s being as being completely filled with the pure nectar of heavenly bliss, that you are perfectly clear and pervaded with this essence. Also, the negativities have to go somewhere. One visualizes them as going under ground through a crack in the earth. There, the Lord of Death, Yama, surrounded by many beings await your karmic debts. The negativities one does has to be paid for. It is true, metaphysically, that Yama and these beings are illusions, but they can still lead one to the lower realms and create obstacles. So in visualizing this aspect, one is visualizing that you are giving them whatever they want. And you visualize the negativities as going into the mouth and waiting arms of Yama where they will be transformed into whatever these beings want. Thus, they are satisfied, your karmic debts are paid, the beings are happy and content and will disappear into the earth and the earth closes. Now, you are a pure, clear body and filled with white colored nectar, and there are no karmic negativities or obscurations. Again, one visualizes this while reciting the 100 syllable mantra.
The next part of this lecture was intensely (even more intensely) alchemical. Due to the detailed and exact nature of the symbolism and the fact that this is my first introduction to this symbolism, I think it is best to not put it into writing. For those interested in the details of this part of the alchemical teachings, which is the first touch into tantric practice, I will be happy to share my notes, such as they are, with the caveats in place of my limited experience and understanding. This teaching discusses the 5 chakras, and one has visualizations at each level that will lead to various empowerments, relief of obscurations, and plants the seeds of future Buddha bodies. This practice is immensely powerful and detailed, and requires many years of study under the supervision of a true spiritual teacher and leads to a profound understanding, particularly of the subtle mind, and is referred to as the Primordial Wisdom.
These teachings have been extremely secret, though in this day of modern technology, some of these teachings have been made available. This lecture touched on some of these teachings, as much as could be discussed in a common lecture. The present lamas felt that many misunderstandings were occurring because of the availability of some of the teachings in museums and libraries. They felt that it was more dangerous to give no teachings than to give just a little explanation, and that to pretend that there were no secret teachings and only the law was more dangerous than admitting that there are secret teachings. They consider this introduction an antidote to wrong views, and the hope that one would not practice any spiritual teachings, especially those of such a sublime nature without the guidance of a true spiritual master.
Thursday PM, April 30
The first part of this lecture was a continuation of the visualization of purification, in which one visualizes that one is being cleansed of all imperfections.
From the point of union of the deities’ blissful play
Flows nectar-clouds of bodhichitta,
Flowing like fine particles of camphor.
Of myself and all beings through the three realms
Our karma and delusion, the causes of suffering,
Illness, harmful spirits, negativities, obscurations, and transgressions
I implore you to purify them utterly.
The nectar, flowing from the union of the deities (feminine aspect is wisdom, masculine aspect is method) flows down upon the crown (purification of the body), through the throat (purification of speech), through the heart (purification of the mind in the heart), through the naval and then spreading to all parts of the body like the branches and leaves of a tree.
One visualizes our negativities leaving through the lower openings of the body: the pores, excrement, urine, and soles of the feet. First, one visualizes that all illnesses in the form of rotten blood and pus leave from these openings. Then, one visualizes that all harmful spirits that wish to harm the body are seen as animals such as a fish, turtle, snake ?,?, lice, or lice eggs leave the body by the same means. Then one visualizes the negativities and obscurations accumulated through our body, mind, and speech as liquid residues, black residues, or black liquid as leaving the body. Finally, one visualizes that one’s transgressions to the 3 vows (ordained, bodhisattva, secret) in the form of dark and murky clouds or as purple smoke as leaving the body through the pores of lower openings. One recites the 100 Syllable Mantra will making this visualization of purification.
Next, one visualizes one’s being as being completely filled with the pure nectar of heavenly bliss, that you are perfectly clear and pervaded with this essence. Also, the negativities have to go somewhere. One visualizes them as going under ground through a crack in the earth. There, the Lord of Death, Yama, surrounded by many beings await your karmic debts. The negativities one does has to be paid for. It is true, metaphysically, that Yama and these beings are illusions, but they can still lead one to the lower realms and create obstacles. So in visualizing this aspect, one is visualizing that you are giving them whatever they want. And you visualize the negativities as going into the mouth and waiting arms of Yama where they will be transformed into whatever these beings want. Thus, they are satisfied, your karmic debts are paid, the beings are happy and content and will disappear into the earth and the earth closes. Now, you are a pure, clear body and filled with white colored nectar, and there are no karmic negativities or obscurations. Again, one visualizes this while reciting the 100 syllable mantra.
The next part of this lecture was intensely (even more intensely) alchemical. Due to the detailed and exact nature of the symbolism and the fact that this is my first introduction to this symbolism, I think it is best to not put it into writing. For those interested in the details of this part of the alchemical teachings, which is the first touch into tantric practice, I will be happy to share my notes, such as they are, with the caveats in place of my limited experience and understanding. This teaching discusses the 5 chakras, and one has visualizations at each level that will lead to various empowerments, relief of obscurations, and plants the seeds of future Buddha bodies. This practice is immensely powerful and detailed, and requires many years of study under the supervision of a true spiritual teacher and leads to a profound understanding, particularly of the subtle mind, and is referred to as the Primordial Wisdom.
These teachings have been extremely secret, though in this day of modern technology, some of these teachings have been made available. This lecture touched on some of these teachings, as much as could be discussed in a common lecture. The present lamas felt that many misunderstandings were occurring because of the availability of some of the teachings in museums and libraries. They felt that it was more dangerous to give no teachings than to give just a little explanation, and that to pretend that there were no secret teachings and only the law was more dangerous than admitting that there are secret teachings. They consider this introduction an antidote to wrong views, and the hope that one would not practice any spiritual teachings, especially those of such a sublime nature without the guidance of a true spiritual master.
Linda: Motivational Lecture: Thursday AM, April 30
Motivational Lecture: Thursday AM, April 30
Yesterday’s exposition was on Verse 4, Line 1: “So hard to find such ease and wealth”, and refers to the fact that we have been born with the 8 Freedoms and 10 Good Fortunes. We do have the means and the ability to accomplish what we wish to accomplish for either our temporary well-being or our ultimate well-being. This thought should fill you with immense joy!!
“Whereby to render meaningful this human birth!” To render meaningful this human birth means to practice the means that will first of all create a positive rebirth. A positive rebirth is one in which you are born with an excellent body and an excellent mind, having the prosperity to practice a spiritual means, and having good companions to support and help you. SO, we have a good body and a good mind. We have the means to pursue ethical discipline, and it is precisely ethical discipline that will guarantee a positive rebirth. Practicing the virtue of generosity leads to a rebirth with an excellent body. Practicing patience will lead to a rebirth with the prosperity and companions needed. Practicing enthusiastic effort will enable us to do what we set out to do. Practicing concentration will assure us that we will not be overwhelmed by the negative virtues. And finally, practicing good understanding will give us the knowledge required. We do not want to be stupid! These ethical disciplines are something we can do now! They are the groundwork for any kind of vow we may, in future, wish to take. In Buddhism, the 4 kinds of vows are the lay persons vow, the ordained persons vow, the bodhisattva vow, and the tantric vow. Which vow one takes is determined by their interest and enthusiasm. After taking a vow, then one wants to safeguard that vow by refraining from transgressions.
We are born of the womb, and are thus endowed with the 6 Faculties. Our karma is one that is subtle and very powerful. It can bear fruit in this life, and that fruit can be positive or negative!!!!!! Think of all the higher beings we know (the sages and revealers). Their body and mind are no different from ours! Their access to the scriptures is no different than ours. There is no difference. Everything depends on interest and enthusiasm. You can do this and you can do it in the fullest possible way! When you read this verse, you should read it as if it is addressed to you personally.
Take a good look at yourself. You need the virtues, and the virtues must be excellent. Look at yourself. How good are your chances for a positive rebirth? If you do not cultivate the chance to create really excellent virtues you will be born in a state where you are not free. You will not get a good rebirth, never mind the possibility of liberation and enlightenment. So you really want to do what is of benefit to yourself and to others.
The following line of this verse should also fill you with the fear of wasting such a possibility. “If now I fail to turn it to my profit, How could such a chance be mine again?” If one does not do something of true benefit for one’s self and for others, in both the short term and the long term, to create the good virtues that will result in a good rebirth, if you are wasting this time, it will be very, very hard to get this chance again.
The next 10 chapters describe the benefit of wanting to pursue this path, on not letting that desire lessen, of making that desire stronger, and of dedicating that merit to all sentient beings. If you take this path 100%, all will be well with us, no matter what age you are. It is true that it is best to start it when you are young. If you are middle aged, it’s OK. If you are old, well, it’s a bit late but you can still do something!
Does this make you think??????? To practice you need a special kind of body and a special kind of mind.
Side conversation: According to Buddhist cosmological symbolism, there is a mountain in the center of the universe, Mount Meru. Surrounding that mountain are 4 continents, north, south, east, west. (There was some debate as to whether these continents were of this world or of a greater cosmology.) We are located in the southern continent, which is the best place to be to develop bodhicitta (the spirit of enlightenment). The conversation between the teacher and translator went to how difficult it was for westerners to belief this. The teacher emphatically said, “You don’t believe what you don’t see! Do you see your mind?” He went on to say that, if you develop the path of insight in this life, and even if you are reborn in the god realm of desire where it is difficult to want to pursue bodhichitta, you would still be able to continue to develop the path of seeing, even then. Otherwise, it is difficult to achieve an exalted state in the god realms. Conclusion: the human realm is best! It is true that bodhicitta can be developed the first time in animals, hungry ghosts, or gods, but it is not the best working basis. The human state is best, and many scriptures support this.
Verse 4 is a very important verse, for it establishes the physical basis for pursuing the spirit of enlightenment. (We have the mind and the body, and this is the best state possible for pursuing it, and if we don’t, the chances of getting another opportunity are far removed.)
Verse 5 begins to describe the Mental Basis for developing bodhicitta
As when a flash of lightening rends the night,
And in its glare shows all that the dark black clouds had hid,
Likewise rarely, through the buiddhas’ power,
Virtuous thoughts rise, brief and transient in the world.
First, one must have the faith and belief in the teachings in general. Then, one must have the aspiration to practice it. Is this easy?? Be honest! Do we easily want to be virtuous (without self interest) and are we really enthusiastic for a spiritual practice, to have a willingness to put aside our own personal interest and dedicate ourselves completely to protect others from suffering? Once you have found this willingness, then you must strengthen it, then make it grow. (Again, this is the background of the entire book.)
Virtuous thoughts and moments of excellent virtue are like flashes of lightening in a night with no moon and where the stars are covered by thick rain clouds. There are moments of virtue, but they are sporadic and brief. Occasionally, thoughts will arise that come as a blessing and protection from the Buddha.
It is like we are in a dungeon of cyclic existence where even the light of the exalted beings is absent. Even a glimmer of hearing the teachings is rare. All is shrouded in the darkness of wrongdoing and suffering. Who is in that dungeon? Us ordinary beings. But, there are a few who have imprints in their soul from before. They are open to the Buddha’s blessings and occasionally have the thought, just the thought, to want to do something of benefit. This thought will lead to happiness, but it will be rare and brief. Is this not true? Isn’t it mostly true?
Everyone has the Buddha nature! We have that nature and disposition, but it is not active. The imprint is there, so we would like to do something. It is difficult because we are not familiar with the thoughts and ideas associated with the teachings. We are very familiar with harmful things and disturbing emotions.
What is necessary is an interest and a belief in the teachings.
Second, to have an openness to the blessing of Enlightenment.
Third, if we are open to receive the teachings, that we then develop the wish to
attain bodhisattva.
Fourth, that if we make the effort to develop the spirit of enlightenment, that we make
that spirit grow.
Is this not good advice?
Once you have a belief and interest, you are creating merit that accords with the virtue compatible with the initial level of capacity. This will then lead to the basis for creating the virtue that accords with the practice of the intermediate level of personal liberation. This will in turn lead to the virtue of the Mahayana, which is the Great Capacity, which is to do it for others. A strong interest and belief is fundamental.
There are 3 kinds of faith. 1. The clarifying faith of appreciation. 2. The clarifying faith of conviction. 3. The clarifying faith of aspiration. We can have the clarifying faith of appreciation from contact with the 3 Jewels (Buddha/teacher, Dharma/law or method, Sangha/spiritual companionship). Learning this will give the faith of conviction. Conviction will lead to aspiration. And once one does this, one’s faith becomes a firm and unshakeable belief.
The mind. This mind or mental basis is the main cause of the spirit of enlightenment. (Develop the mind through the teacher/method/virtue with the help of spiritual companions.) The body is the cooperative cause, and is very hard to come by.
Compassion is the root of the spirit of enlightenment.
And in this verse, Shantideva is telling us something big.
Yesterday’s exposition was on Verse 4, Line 1: “So hard to find such ease and wealth”, and refers to the fact that we have been born with the 8 Freedoms and 10 Good Fortunes. We do have the means and the ability to accomplish what we wish to accomplish for either our temporary well-being or our ultimate well-being. This thought should fill you with immense joy!!
“Whereby to render meaningful this human birth!” To render meaningful this human birth means to practice the means that will first of all create a positive rebirth. A positive rebirth is one in which you are born with an excellent body and an excellent mind, having the prosperity to practice a spiritual means, and having good companions to support and help you. SO, we have a good body and a good mind. We have the means to pursue ethical discipline, and it is precisely ethical discipline that will guarantee a positive rebirth. Practicing the virtue of generosity leads to a rebirth with an excellent body. Practicing patience will lead to a rebirth with the prosperity and companions needed. Practicing enthusiastic effort will enable us to do what we set out to do. Practicing concentration will assure us that we will not be overwhelmed by the negative virtues. And finally, practicing good understanding will give us the knowledge required. We do not want to be stupid! These ethical disciplines are something we can do now! They are the groundwork for any kind of vow we may, in future, wish to take. In Buddhism, the 4 kinds of vows are the lay persons vow, the ordained persons vow, the bodhisattva vow, and the tantric vow. Which vow one takes is determined by their interest and enthusiasm. After taking a vow, then one wants to safeguard that vow by refraining from transgressions.
We are born of the womb, and are thus endowed with the 6 Faculties. Our karma is one that is subtle and very powerful. It can bear fruit in this life, and that fruit can be positive or negative!!!!!! Think of all the higher beings we know (the sages and revealers). Their body and mind are no different from ours! Their access to the scriptures is no different than ours. There is no difference. Everything depends on interest and enthusiasm. You can do this and you can do it in the fullest possible way! When you read this verse, you should read it as if it is addressed to you personally.
Take a good look at yourself. You need the virtues, and the virtues must be excellent. Look at yourself. How good are your chances for a positive rebirth? If you do not cultivate the chance to create really excellent virtues you will be born in a state where you are not free. You will not get a good rebirth, never mind the possibility of liberation and enlightenment. So you really want to do what is of benefit to yourself and to others.
The following line of this verse should also fill you with the fear of wasting such a possibility. “If now I fail to turn it to my profit, How could such a chance be mine again?” If one does not do something of true benefit for one’s self and for others, in both the short term and the long term, to create the good virtues that will result in a good rebirth, if you are wasting this time, it will be very, very hard to get this chance again.
The next 10 chapters describe the benefit of wanting to pursue this path, on not letting that desire lessen, of making that desire stronger, and of dedicating that merit to all sentient beings. If you take this path 100%, all will be well with us, no matter what age you are. It is true that it is best to start it when you are young. If you are middle aged, it’s OK. If you are old, well, it’s a bit late but you can still do something!
Does this make you think??????? To practice you need a special kind of body and a special kind of mind.
Side conversation: According to Buddhist cosmological symbolism, there is a mountain in the center of the universe, Mount Meru. Surrounding that mountain are 4 continents, north, south, east, west. (There was some debate as to whether these continents were of this world or of a greater cosmology.) We are located in the southern continent, which is the best place to be to develop bodhicitta (the spirit of enlightenment). The conversation between the teacher and translator went to how difficult it was for westerners to belief this. The teacher emphatically said, “You don’t believe what you don’t see! Do you see your mind?” He went on to say that, if you develop the path of insight in this life, and even if you are reborn in the god realm of desire where it is difficult to want to pursue bodhichitta, you would still be able to continue to develop the path of seeing, even then. Otherwise, it is difficult to achieve an exalted state in the god realms. Conclusion: the human realm is best! It is true that bodhicitta can be developed the first time in animals, hungry ghosts, or gods, but it is not the best working basis. The human state is best, and many scriptures support this.
Verse 4 is a very important verse, for it establishes the physical basis for pursuing the spirit of enlightenment. (We have the mind and the body, and this is the best state possible for pursuing it, and if we don’t, the chances of getting another opportunity are far removed.)
Verse 5 begins to describe the Mental Basis for developing bodhicitta
As when a flash of lightening rends the night,
And in its glare shows all that the dark black clouds had hid,
Likewise rarely, through the buiddhas’ power,
Virtuous thoughts rise, brief and transient in the world.
First, one must have the faith and belief in the teachings in general. Then, one must have the aspiration to practice it. Is this easy?? Be honest! Do we easily want to be virtuous (without self interest) and are we really enthusiastic for a spiritual practice, to have a willingness to put aside our own personal interest and dedicate ourselves completely to protect others from suffering? Once you have found this willingness, then you must strengthen it, then make it grow. (Again, this is the background of the entire book.)
Virtuous thoughts and moments of excellent virtue are like flashes of lightening in a night with no moon and where the stars are covered by thick rain clouds. There are moments of virtue, but they are sporadic and brief. Occasionally, thoughts will arise that come as a blessing and protection from the Buddha.
It is like we are in a dungeon of cyclic existence where even the light of the exalted beings is absent. Even a glimmer of hearing the teachings is rare. All is shrouded in the darkness of wrongdoing and suffering. Who is in that dungeon? Us ordinary beings. But, there are a few who have imprints in their soul from before. They are open to the Buddha’s blessings and occasionally have the thought, just the thought, to want to do something of benefit. This thought will lead to happiness, but it will be rare and brief. Is this not true? Isn’t it mostly true?
Everyone has the Buddha nature! We have that nature and disposition, but it is not active. The imprint is there, so we would like to do something. It is difficult because we are not familiar with the thoughts and ideas associated with the teachings. We are very familiar with harmful things and disturbing emotions.
What is necessary is an interest and a belief in the teachings.
Second, to have an openness to the blessing of Enlightenment.
Third, if we are open to receive the teachings, that we then develop the wish to
attain bodhisattva.
Fourth, that if we make the effort to develop the spirit of enlightenment, that we make
that spirit grow.
Is this not good advice?
Once you have a belief and interest, you are creating merit that accords with the virtue compatible with the initial level of capacity. This will then lead to the basis for creating the virtue that accords with the practice of the intermediate level of personal liberation. This will in turn lead to the virtue of the Mahayana, which is the Great Capacity, which is to do it for others. A strong interest and belief is fundamental.
There are 3 kinds of faith. 1. The clarifying faith of appreciation. 2. The clarifying faith of conviction. 3. The clarifying faith of aspiration. We can have the clarifying faith of appreciation from contact with the 3 Jewels (Buddha/teacher, Dharma/law or method, Sangha/spiritual companionship). Learning this will give the faith of conviction. Conviction will lead to aspiration. And once one does this, one’s faith becomes a firm and unshakeable belief.
The mind. This mind or mental basis is the main cause of the spirit of enlightenment. (Develop the mind through the teacher/method/virtue with the help of spiritual companions.) The body is the cooperative cause, and is very hard to come by.
Compassion is the root of the spirit of enlightenment.
And in this verse, Shantideva is telling us something big.
Linda: Metaphysical Lecture, Wed PM, April 29
Metaphysical Lecture, Wed PM, April 29
Vajrasvattva Meditation and Recitation
A continuation of the explanation of the text
“From a HUNG above this arises the lama as vajrasattva”
HUNG is the seed syllable or the life force syllable of the enlightened mind that transforms the lama, that makes him the same as vajrasattva. The master is inseparable from the teaching. The spiritual master as well as the entire lineage of spiritual teachers before him are inseparable from the teaching. In it is contained the essence of the Buddha, past, present, and future and the primordial wisdom of all the buddhas and the presence of all the dakinis. This is guru yoga and is the visualization of the teacher as vajrasattva.
“White, translucent, the perfect body of complete Enjoyment.”
White symbolizes perfect emptiness (to be expanded upon next week).
Translucence is perfect clarity. Thus, the teacher as vajrasattva is the union of perfect emptiness with perfect clarity. The teacher will have the 32 major marks and 18 minor marks of a great one. This union of emptiness and clarity is the complete enjoyment of the body of the Buddha. The Buddha is considered to have 3 Buddha bodies: the body of wisdom, the body of emanation, and the body of complete enlightenment or enjoyment (the union of the other two). The body of complete enjoyment has 5 silk garments: head scard, long scarf, upper and lower garments, belt. And he has 8 jewels: crown, 2 earrings, short medium and long necklace, 2 armlets, 2 bracelets, rings of fingers and toes, anklets. (They probably all have symbols, but this was not embellished here.) One visualizes one’s teacher with all these ornaments.
The synopsis of the symbolism of the perfect body of complete Enjoyment is that one turns one’s desire into the desire for spirituality and then enjoys that desire. Normally, one is told to abandon desire. In this case, any contaminated happiness is transformed by the recitations and visualizations into a spiritual desire, and is thus the antidote to passion and attachment. One visualizes the teacher/deity in the lotus position, which means beyond the life of the world and the life of liberation, that they are free of both, they are beyond both.
”Holding a vajra and bell and embracing his consort.”
( This part was difficult and went quite fast, so I don’t quite have the correct details of the symbolism.)
In the right hand, at heart level, the male deity is holding a 5 pointed vajra symbolizing the union of essential awareness and emptiness.
In the left hand, he holds a bell at the level of the hip, which symbolizes realization, selflessness and the 7 essential natures of appearance. Thus, the male deity embodies essential awareness (wisdom) and realization (method). And he is embracing his consort. Thus we have the symbolism of the mother and father. There are four kinds of tantric visualizations: Crea or solitary, Upa or the mother/father gazing lovingly at each other, yoga where the mother/father hold hands, and mahayoga where they embrace. Thus, placing the words “embracing his consort” in the text defines this particular recitation and visualization as mahayoga. It is the practice with skillful method (implies having a real teacher) the inseparable primordial wisdom of Great Bliss. Or the union of Wisdom (mother) with Method (father). The mother figure is also white and in a half lotus position around the father. Her right hand has a hooked knife for cutting through obscurations and the afflicted emotions of ignorance, self grasping, etc.. The left hand holds a white skull cup which holds a blood like nectar (method). Thus, having cut through the afflicted emotions and obscurations, one receives the blessings of the union of wisdom and method, which is realization.
The father is the method, the mother is wisdom, the union is bliss, characterized by clarity and emptiness. Emptiness is the antidote for the View of Externalization (thinking this world is real). Clarity is the antidote for the view of Nihilation (thinking that nothing exists).
Consider the meditational deity more like a rainbow – something in the sky that has clarity and light. Think of this instead of a deity made of stone or clay or gold, or one that is flat like a thangka.
This is the Great Compassion = Method of Skillful Means + Wisdom of Realization and Selflessness. The union is the extreme freedom from the material world and the world of liberation.
SO, lotus + moom + HUNG makes the deity of pure aspect. We are born of the womb and are thus impure – it took 9 months to develop our faculties which will then help the baby to enjoy the senses and experiences. To counteract this, one visualizes a perfect being.
The Four Forces that will purify our negativites or imperfections
“I request your protection: purify my negativities”
The First Force is Reliance. We ask help from the deity to protect our life and also to purify us. (We need grace, and that grace will come if we ask.)
“With intense regret I confess and acknowledge”
The Second Force is Repentence. Remember the negative things you have done in this life (kill, steal, lie, sexual misconduct…) AND regret the imprint of the 10 negativities left over from previous lives. Have regret and a mind of disappointment. It is not all right to have negativities or a disappointed mind. The more one regrets, the more one purifies the negativities.
“Even at the cost of my life, I shall abstain.”
The Third Force is Abstention. This is the promise in front of the deity to not do this negativity again. It is the most important force. Protecting one’s life is very important, but not doing a negativity is even more important. We will die one day. Sometimes we may do a grave negativity in order to save our life. However, this is very dangerous. The consequence of this negativity may be rebirth in a lower realm or hell for many eons. So, it is better to suffer in this one life than in countless eons.
“Upon a full moon in your heart”
The Fourth Force to apply the antidote. After one has Reliance, Repentance, and Abstention, one accumulates merit through the recitation of prayer AND the way of bodhicitta (loving kindness). (So, the full moon in your heart is that your heart is no longer obscured and is thus open to receive the blessings of the antidote of prayer.)
“Is the letter HUNG encircled by the mantra”
(This is the particular practice of this particular method.) This is the recitation of this prayer (in Sanskrit, not English) AND the visualizations already described. In addition is another visualization of HUNG encircled by the mantra. This is on the moon seated in the heart. This moon is the size of a mustard seed and on it is written the 100 Syllable Mantra (to be discussed tomorrow), written in very fine letters, upright so the letters are barely touching, in a clockwise manner. This IS the primordial wisdom of the union of bliss and emptiness or the essence of the father and mother.
“By working with the recitation of mantras”
The 100 Syllable Mantra manifests the 100 deities: 42 peaceful and 58 wrathful deities. Each syllable of the mantra manifests a particular deity. So this visualization is combined with the meditative deity of vajrasattva.
“From the point of union of the deities’ blissful play”
When you visualize all this with single pointed concentration, you wake up the deities. And from their love, our negativities are purified.
“Flows nectar-clouds of bodhcitta”
The HUNG on the moon disc is cold. The heat of the union melts this nectar from the mantra and HUNG from the point of union of blissful play to our self. In other words the nectar of this union of bliss and emptiness embodied by the deities flows down to us like rainfall when we perform the prayers with single pointed concentration.
“Falling like fine particles of camphor”
Camphor is a medicine related to heat diseases. It is white and cooling and is thus the antidote for heat illnesses. Thus, the white, round, cool HUNG on the moon cools the afflicted emotions and destroys them.
“Of myself and all beings through the three realms.”
We do this with confidence and courage because it not only helps ourselves but all beings in all three realms.
“Our karma and power of delusion or negative emotions (Rinpoche changed the translation from conflicting emotions), the causes of suffering.”
The causes of our suffering are from our accumulated karma and due to the ignorance, etc. of the mind.
“Illnesses, harmful spirits, negativities, obscurations, and transgressions.”
While visualizing that nectar coming into our body from above, like a rainfall of blissful nectar that goies theour the crown of the head and into our body and purifies everything: illnesses past, present, and future, harmful spirits, etc. (see text). Transgressions means any transgression, past, present, and future against our vows: the vows to liberation which is an external vow, the vow to buddhahood which is an internal vow and the tantric vow which is a secret vow (initiatic).
“I implore you to purify them utterly.”
This is the motivation. To recite and visualize with complete faith will mean to have all these things purified utterly.
Vajrasvattva Meditation and Recitation
A continuation of the explanation of the text
“From a HUNG above this arises the lama as vajrasattva”
HUNG is the seed syllable or the life force syllable of the enlightened mind that transforms the lama, that makes him the same as vajrasattva. The master is inseparable from the teaching. The spiritual master as well as the entire lineage of spiritual teachers before him are inseparable from the teaching. In it is contained the essence of the Buddha, past, present, and future and the primordial wisdom of all the buddhas and the presence of all the dakinis. This is guru yoga and is the visualization of the teacher as vajrasattva.
“White, translucent, the perfect body of complete Enjoyment.”
White symbolizes perfect emptiness (to be expanded upon next week).
Translucence is perfect clarity. Thus, the teacher as vajrasattva is the union of perfect emptiness with perfect clarity. The teacher will have the 32 major marks and 18 minor marks of a great one. This union of emptiness and clarity is the complete enjoyment of the body of the Buddha. The Buddha is considered to have 3 Buddha bodies: the body of wisdom, the body of emanation, and the body of complete enlightenment or enjoyment (the union of the other two). The body of complete enjoyment has 5 silk garments: head scard, long scarf, upper and lower garments, belt. And he has 8 jewels: crown, 2 earrings, short medium and long necklace, 2 armlets, 2 bracelets, rings of fingers and toes, anklets. (They probably all have symbols, but this was not embellished here.) One visualizes one’s teacher with all these ornaments.
The synopsis of the symbolism of the perfect body of complete Enjoyment is that one turns one’s desire into the desire for spirituality and then enjoys that desire. Normally, one is told to abandon desire. In this case, any contaminated happiness is transformed by the recitations and visualizations into a spiritual desire, and is thus the antidote to passion and attachment. One visualizes the teacher/deity in the lotus position, which means beyond the life of the world and the life of liberation, that they are free of both, they are beyond both.
”Holding a vajra and bell and embracing his consort.”
( This part was difficult and went quite fast, so I don’t quite have the correct details of the symbolism.)
In the right hand, at heart level, the male deity is holding a 5 pointed vajra symbolizing the union of essential awareness and emptiness.
In the left hand, he holds a bell at the level of the hip, which symbolizes realization, selflessness and the 7 essential natures of appearance. Thus, the male deity embodies essential awareness (wisdom) and realization (method). And he is embracing his consort. Thus we have the symbolism of the mother and father. There are four kinds of tantric visualizations: Crea or solitary, Upa or the mother/father gazing lovingly at each other, yoga where the mother/father hold hands, and mahayoga where they embrace. Thus, placing the words “embracing his consort” in the text defines this particular recitation and visualization as mahayoga. It is the practice with skillful method (implies having a real teacher) the inseparable primordial wisdom of Great Bliss. Or the union of Wisdom (mother) with Method (father). The mother figure is also white and in a half lotus position around the father. Her right hand has a hooked knife for cutting through obscurations and the afflicted emotions of ignorance, self grasping, etc.. The left hand holds a white skull cup which holds a blood like nectar (method). Thus, having cut through the afflicted emotions and obscurations, one receives the blessings of the union of wisdom and method, which is realization.
The father is the method, the mother is wisdom, the union is bliss, characterized by clarity and emptiness. Emptiness is the antidote for the View of Externalization (thinking this world is real). Clarity is the antidote for the view of Nihilation (thinking that nothing exists).
Consider the meditational deity more like a rainbow – something in the sky that has clarity and light. Think of this instead of a deity made of stone or clay or gold, or one that is flat like a thangka.
This is the Great Compassion = Method of Skillful Means + Wisdom of Realization and Selflessness. The union is the extreme freedom from the material world and the world of liberation.
SO, lotus + moom + HUNG makes the deity of pure aspect. We are born of the womb and are thus impure – it took 9 months to develop our faculties which will then help the baby to enjoy the senses and experiences. To counteract this, one visualizes a perfect being.
The Four Forces that will purify our negativites or imperfections
“I request your protection: purify my negativities”
The First Force is Reliance. We ask help from the deity to protect our life and also to purify us. (We need grace, and that grace will come if we ask.)
“With intense regret I confess and acknowledge”
The Second Force is Repentence. Remember the negative things you have done in this life (kill, steal, lie, sexual misconduct…) AND regret the imprint of the 10 negativities left over from previous lives. Have regret and a mind of disappointment. It is not all right to have negativities or a disappointed mind. The more one regrets, the more one purifies the negativities.
“Even at the cost of my life, I shall abstain.”
The Third Force is Abstention. This is the promise in front of the deity to not do this negativity again. It is the most important force. Protecting one’s life is very important, but not doing a negativity is even more important. We will die one day. Sometimes we may do a grave negativity in order to save our life. However, this is very dangerous. The consequence of this negativity may be rebirth in a lower realm or hell for many eons. So, it is better to suffer in this one life than in countless eons.
“Upon a full moon in your heart”
The Fourth Force to apply the antidote. After one has Reliance, Repentance, and Abstention, one accumulates merit through the recitation of prayer AND the way of bodhicitta (loving kindness). (So, the full moon in your heart is that your heart is no longer obscured and is thus open to receive the blessings of the antidote of prayer.)
“Is the letter HUNG encircled by the mantra”
(This is the particular practice of this particular method.) This is the recitation of this prayer (in Sanskrit, not English) AND the visualizations already described. In addition is another visualization of HUNG encircled by the mantra. This is on the moon seated in the heart. This moon is the size of a mustard seed and on it is written the 100 Syllable Mantra (to be discussed tomorrow), written in very fine letters, upright so the letters are barely touching, in a clockwise manner. This IS the primordial wisdom of the union of bliss and emptiness or the essence of the father and mother.
“By working with the recitation of mantras”
The 100 Syllable Mantra manifests the 100 deities: 42 peaceful and 58 wrathful deities. Each syllable of the mantra manifests a particular deity. So this visualization is combined with the meditative deity of vajrasattva.
“From the point of union of the deities’ blissful play”
When you visualize all this with single pointed concentration, you wake up the deities. And from their love, our negativities are purified.
“Flows nectar-clouds of bodhcitta”
The HUNG on the moon disc is cold. The heat of the union melts this nectar from the mantra and HUNG from the point of union of blissful play to our self. In other words the nectar of this union of bliss and emptiness embodied by the deities flows down to us like rainfall when we perform the prayers with single pointed concentration.
“Falling like fine particles of camphor”
Camphor is a medicine related to heat diseases. It is white and cooling and is thus the antidote for heat illnesses. Thus, the white, round, cool HUNG on the moon cools the afflicted emotions and destroys them.
“Of myself and all beings through the three realms.”
We do this with confidence and courage because it not only helps ourselves but all beings in all three realms.
“Our karma and power of delusion or negative emotions (Rinpoche changed the translation from conflicting emotions), the causes of suffering.”
The causes of our suffering are from our accumulated karma and due to the ignorance, etc. of the mind.
“Illnesses, harmful spirits, negativities, obscurations, and transgressions.”
While visualizing that nectar coming into our body from above, like a rainfall of blissful nectar that goies theour the crown of the head and into our body and purifies everything: illnesses past, present, and future, harmful spirits, etc. (see text). Transgressions means any transgression, past, present, and future against our vows: the vows to liberation which is an external vow, the vow to buddhahood which is an internal vow and the tantric vow which is a secret vow (initiatic).
“I implore you to purify them utterly.”
This is the motivation. To recite and visualize with complete faith will mean to have all these things purified utterly.
Linda: Motivational Lecture, April 29 AM
Motivational Lecture
Wednesday Morning, April 29
Verse 4 The Way of the Bodhisattva
So hard to find such ease and wealth
Whereby to render meaningful this human birth!
If now I fail to turn to it to my profit,
How could such a chance be mine again?
This is from Chapter 1: The Chapter of Benefits for practicing a path with the spirit of enlightenment. The first part discusses the basics necessary to develop a spirit of enlightenment and the wonder to having developed it. The second part describes these benefits.
We have the basics necessary. We have an excellent body. We have an excellent mind. With these two things, it really is possible to develop the spirit of enlightenment. First, there is a mental concomitance, which is an appreciation of the Revelation, in this case the Greater Vehicle of the Mahayana. And with the light of that appreciation, one will want (act of the will to DO what the mind knows it right and good) to put this knowledge into action.
We have the physical basis to develop this spirit of enlightenment. We have the 8 Freedoms and the 10 Good Fortunes AND we need these 8 freedoms and 10 good fortunes. They allow us to develop the spirit of enlightenment and to engage in the activities and nature of the bodhisattva. We have the “ease” which are the 8 Freedoms (not born in the lower realms of hungry ghosts or hell beings or in realms of gods who are deep in concentration or in pleasure so they do not progress, we are not born in a time of darkness, we are not born in a place remote from the teachings, we are not mentally defective or even physically defective which also has its obstacles, and we do not have wrong views which create an aversion to seeking the path. NOTE: This does not mean that one does not have doubts! It means that the doubts one may have are not of such a firm belief that they are against the basic tenets, especially the idea of rebirth and the idea that one’s actions will have a consequence. It is the possibility (and then certitude) of these two ideas that gives the impetus for spiritual action.
Story: A lay person was speaking with a monk and rejoicing in the freedom that the ordained person had. The monk told him, “You are free to practice, too! You do not need to be ordained to practice the path.” The man then said, “This is true! I have the 8 Freedoms, but I am caught in the 9th Non-freedom, and that Non-freedom is that I am not interested. I keep myself too busy to practice.” The monk then said that this is a problem for monks as well. They can be too busy doing trade for the monastery, etc. SO, even if one has the 8 Freedoms, one must also check that one is not caught in the 9th Non-Freedom state. Conclusion: We have the freedom to practice. If we want to practice, we can.
So, the “ease” mentioned in Verse 4 are the 8 Freedoms and the “wealth” are the 10 Good Fortunes: The 5 internal are being born human, in a place where there is access to teachings, that we have our faculties, that we have not, at least in this life, done any grievous crimes such as matricide/patricide/killing a realized saint/drawing blood from a Buddha/ or creating divisiveness or encouraged others to create divisiveness in a spiritual community, and we listen to the teachings, the inspiration, and the lessons of teachers. The 5 External Good Fortunes are that the Buddha (or any Revealer) has been here, that he taught, that the teachings still exist and are not corrupted, that there are those who practice the teachings and can be our role models, and that there are those in the community who will therefore help and support you. Even though the Buddha is not physically present, this is still considered the Time of the Buddha. We are still within that time frame and there WILL be teachers available. It is true that a given teacher may not be as pristine as their predecessor, that it has weakened, but it is still alive! This includes scriptural teachings and the embodiment of insights from those teachings. There are those who understand both and are still present, who do practice what should be practiced!
Since we have all 18 attributes, we should feel truly happy. It should fill us with joy. And this joy will want to use this opportunity and will want to use it well. It will not want to waste this chance because this kind of life is something very hard to come by. This kind of birth in which all 18 attributes are in place is of a high status! To have had such a rebirth means that one had achieved a special virtue in a previous existence.
Chandraketti (an earlier teacher) defined ordinary beings as those who have not yet entered the paths of spiritual practice. It can also mean those who have not attained the fruit of that practice, but in general it means those who have not yet started a practice. **** Our first wish should be a constant wish to be free from the cyclic condition, to be free from the possibility of rebirth in a lower state. Now, an ordinary being is one who practiced and enjoyed ethical discipline (do the right things and do not do harmful things). This is the absolute minimum to enjoy rebirth in a human or celestial realm. One will not enjoy a positive rebirth if one does not practice ethical discipline. Ethical discipline is not the only cause of rebirth in a human or celestial state, but it is the prerequisite – it is essential! Ethical discipline is difficult, therefore achieving a positive rebirth is difficult! Look at ourselves and others. Those who are interested in doing good are fewer than those who want to do negative things. It takes effort to have ethical discipline. It does not come naturally to do positive things. It is easy and automatic to do negative things! Because virtue is rare, good rebirth is rare. Ethical discipline means practicing the 6 Perfections: generosity, patience, moral attitude, ?, concentration, developing understanding. Practice generosity and don’t worry about daily living. Be ethical. Ask for the ability to have ceaseless, stainless prayers so that one can continue to have the circumstances to continue to practice a spiritual life in future rebirths.
If you want to know what your past life was like, look at your life now! (It was good – you have the 18 Positive Attributes). If you want to know what your next life will be, look at your mind. Create the right causes now in order to create the kind of life you want later.
*** Even if rebirth in a human or celestial state is rare, it will not be rare for us!! We want to go from one good birth to another so that we are never without the opportunity to achieve what we want. SO USE THIS TIME WELL!!!! Having the human state is difficult, don’t waste the opportunity. Again, reflect on the number of animals that fill our world and the number of people who are not in a position to know and have what we have.
Story: There is a turtle living on the bottom of the ocean. Floating on the surface of the ocean, tossed by wind and wave, is a golden yoke. What’s more, the turtle is blind and only comes to the surface once every hundred years. The random chance of birth in a human or celestial realm is the chance of the turtle putting its head through the golden yoke.
Ocean = worldly existence – all space and all time
Turtle = us
On the Ocean floor = mostly our bad rebirths, one’s in which the 18 Attributes are not
present.
Golden Yoke = a valid spiritual path. The gold is heavy, so it is only on the surface occasionally. This adds to the miracle of putting one’s head through the yoke.
Every 100 years = the chance to even come to the surface, to be born human – but not
necessarily with the 18 Attributes.
The Golden Yoke is the one entrance – it is the entrance through the teachings. One must
take refuge in the Teacher, in the teachings, and in spiritual company (the 3 Jewels).
Blind: The possibility that, even if one has access to the yoke, that one will not put one’s
head in, will not be interested.
Attaining a rebirth in a human or celestial realm is like that turtle putting its head through the yoke. The Buddha said that those who go from a bad to good rebirth or good to good rebirth is like the number of dust motes on your thumbnail. And the number of good to bad or bad to bad rebirths is as many as all the particles in the entire world.
This is overwhelming. “This is terrifying!!” But you can do something about it!” You can die joyfully and with ease. If you train yourself in kindheartedness, a positive rebirth is guaranteed! Train the mind and pray to be reborn in a positive state.
Story: A mother and daughter were in a coracle, trying to cross the Brahmaputra River. The boat capsized, and the only thought of the mother was that the wish that her daughter survive. And the only thought of the daughter was the wish that the mother survive. They both drowned, but a clairvoyant lama said that because they both died thinking of the other, that they both had a good rebirth. Mothers have compassion for their children. And children have some compassion for their parents. It might be mixed with clinging attachment and other complications, but the compassion is real, it is virtuous, it is benevolence, it is altruistic. And with this kind of compassion, one will not have a bad rebirth.
Points to Contemplate is the preciousness of one’s present situation: the causes of it, what it is compared to others in this world, the analogy with the turtle, the numerical analogy with dust, and to take joy in this knowledge. Do not waste this opportunity. Do something worthwhile. Engage in transcending yourself.
Wednesday Morning, April 29
Verse 4 The Way of the Bodhisattva
So hard to find such ease and wealth
Whereby to render meaningful this human birth!
If now I fail to turn to it to my profit,
How could such a chance be mine again?
This is from Chapter 1: The Chapter of Benefits for practicing a path with the spirit of enlightenment. The first part discusses the basics necessary to develop a spirit of enlightenment and the wonder to having developed it. The second part describes these benefits.
We have the basics necessary. We have an excellent body. We have an excellent mind. With these two things, it really is possible to develop the spirit of enlightenment. First, there is a mental concomitance, which is an appreciation of the Revelation, in this case the Greater Vehicle of the Mahayana. And with the light of that appreciation, one will want (act of the will to DO what the mind knows it right and good) to put this knowledge into action.
We have the physical basis to develop this spirit of enlightenment. We have the 8 Freedoms and the 10 Good Fortunes AND we need these 8 freedoms and 10 good fortunes. They allow us to develop the spirit of enlightenment and to engage in the activities and nature of the bodhisattva. We have the “ease” which are the 8 Freedoms (not born in the lower realms of hungry ghosts or hell beings or in realms of gods who are deep in concentration or in pleasure so they do not progress, we are not born in a time of darkness, we are not born in a place remote from the teachings, we are not mentally defective or even physically defective which also has its obstacles, and we do not have wrong views which create an aversion to seeking the path. NOTE: This does not mean that one does not have doubts! It means that the doubts one may have are not of such a firm belief that they are against the basic tenets, especially the idea of rebirth and the idea that one’s actions will have a consequence. It is the possibility (and then certitude) of these two ideas that gives the impetus for spiritual action.
Story: A lay person was speaking with a monk and rejoicing in the freedom that the ordained person had. The monk told him, “You are free to practice, too! You do not need to be ordained to practice the path.” The man then said, “This is true! I have the 8 Freedoms, but I am caught in the 9th Non-freedom, and that Non-freedom is that I am not interested. I keep myself too busy to practice.” The monk then said that this is a problem for monks as well. They can be too busy doing trade for the monastery, etc. SO, even if one has the 8 Freedoms, one must also check that one is not caught in the 9th Non-Freedom state. Conclusion: We have the freedom to practice. If we want to practice, we can.
So, the “ease” mentioned in Verse 4 are the 8 Freedoms and the “wealth” are the 10 Good Fortunes: The 5 internal are being born human, in a place where there is access to teachings, that we have our faculties, that we have not, at least in this life, done any grievous crimes such as matricide/patricide/killing a realized saint/drawing blood from a Buddha/ or creating divisiveness or encouraged others to create divisiveness in a spiritual community, and we listen to the teachings, the inspiration, and the lessons of teachers. The 5 External Good Fortunes are that the Buddha (or any Revealer) has been here, that he taught, that the teachings still exist and are not corrupted, that there are those who practice the teachings and can be our role models, and that there are those in the community who will therefore help and support you. Even though the Buddha is not physically present, this is still considered the Time of the Buddha. We are still within that time frame and there WILL be teachers available. It is true that a given teacher may not be as pristine as their predecessor, that it has weakened, but it is still alive! This includes scriptural teachings and the embodiment of insights from those teachings. There are those who understand both and are still present, who do practice what should be practiced!
Since we have all 18 attributes, we should feel truly happy. It should fill us with joy. And this joy will want to use this opportunity and will want to use it well. It will not want to waste this chance because this kind of life is something very hard to come by. This kind of birth in which all 18 attributes are in place is of a high status! To have had such a rebirth means that one had achieved a special virtue in a previous existence.
Chandraketti (an earlier teacher) defined ordinary beings as those who have not yet entered the paths of spiritual practice. It can also mean those who have not attained the fruit of that practice, but in general it means those who have not yet started a practice. **** Our first wish should be a constant wish to be free from the cyclic condition, to be free from the possibility of rebirth in a lower state. Now, an ordinary being is one who practiced and enjoyed ethical discipline (do the right things and do not do harmful things). This is the absolute minimum to enjoy rebirth in a human or celestial realm. One will not enjoy a positive rebirth if one does not practice ethical discipline. Ethical discipline is not the only cause of rebirth in a human or celestial state, but it is the prerequisite – it is essential! Ethical discipline is difficult, therefore achieving a positive rebirth is difficult! Look at ourselves and others. Those who are interested in doing good are fewer than those who want to do negative things. It takes effort to have ethical discipline. It does not come naturally to do positive things. It is easy and automatic to do negative things! Because virtue is rare, good rebirth is rare. Ethical discipline means practicing the 6 Perfections: generosity, patience, moral attitude, ?, concentration, developing understanding. Practice generosity and don’t worry about daily living. Be ethical. Ask for the ability to have ceaseless, stainless prayers so that one can continue to have the circumstances to continue to practice a spiritual life in future rebirths.
If you want to know what your past life was like, look at your life now! (It was good – you have the 18 Positive Attributes). If you want to know what your next life will be, look at your mind. Create the right causes now in order to create the kind of life you want later.
*** Even if rebirth in a human or celestial state is rare, it will not be rare for us!! We want to go from one good birth to another so that we are never without the opportunity to achieve what we want. SO USE THIS TIME WELL!!!! Having the human state is difficult, don’t waste the opportunity. Again, reflect on the number of animals that fill our world and the number of people who are not in a position to know and have what we have.
Story: There is a turtle living on the bottom of the ocean. Floating on the surface of the ocean, tossed by wind and wave, is a golden yoke. What’s more, the turtle is blind and only comes to the surface once every hundred years. The random chance of birth in a human or celestial realm is the chance of the turtle putting its head through the golden yoke.
Ocean = worldly existence – all space and all time
Turtle = us
On the Ocean floor = mostly our bad rebirths, one’s in which the 18 Attributes are not
present.
Golden Yoke = a valid spiritual path. The gold is heavy, so it is only on the surface occasionally. This adds to the miracle of putting one’s head through the yoke.
Every 100 years = the chance to even come to the surface, to be born human – but not
necessarily with the 18 Attributes.
The Golden Yoke is the one entrance – it is the entrance through the teachings. One must
take refuge in the Teacher, in the teachings, and in spiritual company (the 3 Jewels).
Blind: The possibility that, even if one has access to the yoke, that one will not put one’s
head in, will not be interested.
Attaining a rebirth in a human or celestial realm is like that turtle putting its head through the yoke. The Buddha said that those who go from a bad to good rebirth or good to good rebirth is like the number of dust motes on your thumbnail. And the number of good to bad or bad to bad rebirths is as many as all the particles in the entire world.
This is overwhelming. “This is terrifying!!” But you can do something about it!” You can die joyfully and with ease. If you train yourself in kindheartedness, a positive rebirth is guaranteed! Train the mind and pray to be reborn in a positive state.
Story: A mother and daughter were in a coracle, trying to cross the Brahmaputra River. The boat capsized, and the only thought of the mother was that the wish that her daughter survive. And the only thought of the daughter was the wish that the mother survive. They both drowned, but a clairvoyant lama said that because they both died thinking of the other, that they both had a good rebirth. Mothers have compassion for their children. And children have some compassion for their parents. It might be mixed with clinging attachment and other complications, but the compassion is real, it is virtuous, it is benevolence, it is altruistic. And with this kind of compassion, one will not have a bad rebirth.
Points to Contemplate is the preciousness of one’s present situation: the causes of it, what it is compared to others in this world, the analogy with the turtle, the numerical analogy with dust, and to take joy in this knowledge. Do not waste this opportunity. Do something worthwhile. Engage in transcending yourself.
Wednesday, April 29, 2009
Linda: Metaphysical Lecture II, Tues PM, April 28
Vajrasattva Mediation
Parenthetical statements are my own musings
Taking Refuge
“ I take refuge in the Buddha, Dharma, and the Sangha most excellent”
These are the Three Jewels in Buddhism.
The first is the Buddha, or the Unsurpassable Teacher (all religions) who shows us the path and who has practiced this path for 3 countless eons.
The second is the Dharma, or the teachings. These are scriptural and realizational. Of the realizational scriptures, there are those that deal with the causal truths of the path and those that are the truth of cessation – the final refuge. The Dharma, or teachings, is our real Protector. It is this that will free us from the suffering of the 3 realms, especially the lower realms, and which will bring both temporary happiness and the help needed to abandon negativity. The Buddha and Sangha are within the Dharma and are a means of exposition of realizational and saving truth.
The third jewel is Sangha most excellent. There are two kinds of sangha: aria beings who are bodhisattvas and noble. These are the Supreme Sanghas. And there are the monks and nuns who are our leaders and inspiration. In Tibetan the two syllables of san - gay mean: san = to be awake from sleeplike ignorance and gay = to have knowledge, omniscience, and realization. We depend on these teachers to keep us on a correct and unmistaken path. The Sangha is a precious leader who will increase our virtue and decrease our negativity.
One needs all three Jewels if one is to proceed in a correct and unmistaken way:
{Revelation (Buddha), doctrine (teachings), method (actions/virtue)].
“I take refuge until Enligtenment is reached”
One will continue to rely on the Three Jewels until one has achieved the perfect state of Buddhahood. This gives one the time frame and the goal of spiritual practice.
“By the collection of generosity and other virtues (perfections)”
The previous translation used the word “merit” for “collection”. Rinpoche changed this, as merit indicates the 5 Perfections, (see previous lecture), but in fact, we also have need of the 6th Perfection, which is Perfect Wisdom. Thus, we much practice the Six Perfections for 3 countless eons in order to attain Buddhahood. (This is the ordinary timeline, but intense spiritual practices such as these can speed the process up to even a single lifetime or even a single moment.)
“May I attain Enlightenment for the benefit of all sentient beings.”
This sentence is specific to Mahayana Buddhism and is its goal. One will practice the Three Jewels until one is steeped in such compassion, such as wanting pure happiness, cessation of suffering, joy, and equanimity, and wisdom which includes perfect omniscience so that one may then return to this world until all sentient beings have come to the same compassion and wisdom.
Activating the Awakening Mind = The Four Immeasurables
Already discussed at length.
Vajrasvattva Meditation and Recitation (This is the actual practice and it is recommended that one sits in the 7 point Vajrasvattva position – comfortable)
“AH! In my ordinary form, above my head”
AH! This represents the unborn nature of all phenomena or pure appearance. It is without the negativity of mistakes of body, speech, mind, perceptions of reality. It is realiziation, in fact unborn, unproduced, empty. It realizes the illusion of the world. Why unborn? To be discussed next week with lectures on Emptiness.
Ordinary Form: This is our form, one in which there are obscurations and negativities from the body, speech, and mind. These are from our actions of negativity (body, speech, mind) as well as the imprints on our soul of the negativity from previous lives.
Above my head: One is going to visualize the deity as being an arm’s length above one’s head.
“Is a white lotus with a lunar seat in its field”
We are born unpure, as most of us are born of the womb. There are 4 kinds of births: womb, egg, miracle, and heat + moisture (realm of subtle beings?). Our object is to purify the cyclic existence from the negativity that came from previous births as well as being born from an impure egg and impure seed. (This is the acknowledgement of the fact that we are not perfect and we were not born perfect.) To remedy this imperfection, one must first visualize that which is perfect. From the mother is the Wisdom aspect symbolized by flesh, skin, bones. From the father is the Method symbolized by marrow, ? and ?.
There are three phases to this visualization:
A white lotus. This is the pure place of birth of a deity. It is the Mother (Pure Substance, Pure Being), and visualizing this kind of pure birth within a lotus is the antidote to birth by the womb. (It is said in several traditions that births in the Golden Age were without pain, and that the birth of Jesus was one without any pain or suffering on the part of Mary.)
A lunar seat in its fold - the moon which is white, round, and cool. This is the essence of the Father, the seed. (It is active and absolute, the method)
“From a HUNG above this arises the lama as vajrasattva.”
This is the third stage of visualization. HUNG is life force. When one is born of the womb, one has the 5 elements of earth, wind, fire, space, and water. But there is the need of a 6th element in order to conceive. This 6th element is the subtle consciousness. Thus, a child is not fully conceived until this consciousness enters into the body. (In some traditions, it is said that this occurs at the quickening, around the third month of pregnancy. I always thought it was interesting that after the third month, aborting a child was medically much more difficult. There is a definitive and qualitative change around that third month.) So, when one visualizes HUNG, one visualizes a clear and knowing consciousness. Thus one is visualizing the deity (Vajrasattva) as having a perfect substance (lotus born) with a perfect method (lunar seed) with a clear and knowing consciousness. One visualizes the perfect deity (body), and the perfect sound or mantra (method/speech) and the perfect consciousness (thoughts). These visualizations are the antidote to impure appearances in the consciousness of the cosmic wind.
(In thinking of this imagery, I was struck by the comparison of the lotus, the moon, and the HUNG with the Christian symbolism of the Blessed Virgin, the Christ, and the Holy Spirit. One can find similar analogies in Islamic and Hindu symbolism. I can imagine there is an analogy in Judaism, but it doesn’t spring instantly to mind – my own ignorance.)
Parenthetical statements are my own musings
Taking Refuge
“ I take refuge in the Buddha, Dharma, and the Sangha most excellent”
These are the Three Jewels in Buddhism.
The first is the Buddha, or the Unsurpassable Teacher (all religions) who shows us the path and who has practiced this path for 3 countless eons.
The second is the Dharma, or the teachings. These are scriptural and realizational. Of the realizational scriptures, there are those that deal with the causal truths of the path and those that are the truth of cessation – the final refuge. The Dharma, or teachings, is our real Protector. It is this that will free us from the suffering of the 3 realms, especially the lower realms, and which will bring both temporary happiness and the help needed to abandon negativity. The Buddha and Sangha are within the Dharma and are a means of exposition of realizational and saving truth.
The third jewel is Sangha most excellent. There are two kinds of sangha: aria beings who are bodhisattvas and noble. These are the Supreme Sanghas. And there are the monks and nuns who are our leaders and inspiration. In Tibetan the two syllables of san - gay mean: san = to be awake from sleeplike ignorance and gay = to have knowledge, omniscience, and realization. We depend on these teachers to keep us on a correct and unmistaken path. The Sangha is a precious leader who will increase our virtue and decrease our negativity.
One needs all three Jewels if one is to proceed in a correct and unmistaken way:
{Revelation (Buddha), doctrine (teachings), method (actions/virtue)].
“I take refuge until Enligtenment is reached”
One will continue to rely on the Three Jewels until one has achieved the perfect state of Buddhahood. This gives one the time frame and the goal of spiritual practice.
“By the collection of generosity and other virtues (perfections)”
The previous translation used the word “merit” for “collection”. Rinpoche changed this, as merit indicates the 5 Perfections, (see previous lecture), but in fact, we also have need of the 6th Perfection, which is Perfect Wisdom. Thus, we much practice the Six Perfections for 3 countless eons in order to attain Buddhahood. (This is the ordinary timeline, but intense spiritual practices such as these can speed the process up to even a single lifetime or even a single moment.)
“May I attain Enlightenment for the benefit of all sentient beings.”
This sentence is specific to Mahayana Buddhism and is its goal. One will practice the Three Jewels until one is steeped in such compassion, such as wanting pure happiness, cessation of suffering, joy, and equanimity, and wisdom which includes perfect omniscience so that one may then return to this world until all sentient beings have come to the same compassion and wisdom.
Activating the Awakening Mind = The Four Immeasurables
Already discussed at length.
Vajrasvattva Meditation and Recitation (This is the actual practice and it is recommended that one sits in the 7 point Vajrasvattva position – comfortable)
“AH! In my ordinary form, above my head”
AH! This represents the unborn nature of all phenomena or pure appearance. It is without the negativity of mistakes of body, speech, mind, perceptions of reality. It is realiziation, in fact unborn, unproduced, empty. It realizes the illusion of the world. Why unborn? To be discussed next week with lectures on Emptiness.
Ordinary Form: This is our form, one in which there are obscurations and negativities from the body, speech, and mind. These are from our actions of negativity (body, speech, mind) as well as the imprints on our soul of the negativity from previous lives.
Above my head: One is going to visualize the deity as being an arm’s length above one’s head.
“Is a white lotus with a lunar seat in its field”
We are born unpure, as most of us are born of the womb. There are 4 kinds of births: womb, egg, miracle, and heat + moisture (realm of subtle beings?). Our object is to purify the cyclic existence from the negativity that came from previous births as well as being born from an impure egg and impure seed. (This is the acknowledgement of the fact that we are not perfect and we were not born perfect.) To remedy this imperfection, one must first visualize that which is perfect. From the mother is the Wisdom aspect symbolized by flesh, skin, bones. From the father is the Method symbolized by marrow, ? and ?.
There are three phases to this visualization:
A white lotus. This is the pure place of birth of a deity. It is the Mother (Pure Substance, Pure Being), and visualizing this kind of pure birth within a lotus is the antidote to birth by the womb. (It is said in several traditions that births in the Golden Age were without pain, and that the birth of Jesus was one without any pain or suffering on the part of Mary.)
A lunar seat in its fold - the moon which is white, round, and cool. This is the essence of the Father, the seed. (It is active and absolute, the method)
“From a HUNG above this arises the lama as vajrasattva.”
This is the third stage of visualization. HUNG is life force. When one is born of the womb, one has the 5 elements of earth, wind, fire, space, and water. But there is the need of a 6th element in order to conceive. This 6th element is the subtle consciousness. Thus, a child is not fully conceived until this consciousness enters into the body. (In some traditions, it is said that this occurs at the quickening, around the third month of pregnancy. I always thought it was interesting that after the third month, aborting a child was medically much more difficult. There is a definitive and qualitative change around that third month.) So, when one visualizes HUNG, one visualizes a clear and knowing consciousness. Thus one is visualizing the deity (Vajrasattva) as having a perfect substance (lotus born) with a perfect method (lunar seed) with a clear and knowing consciousness. One visualizes the perfect deity (body), and the perfect sound or mantra (method/speech) and the perfect consciousness (thoughts). These visualizations are the antidote to impure appearances in the consciousness of the cosmic wind.
(In thinking of this imagery, I was struck by the comparison of the lotus, the moon, and the HUNG with the Christian symbolism of the Blessed Virgin, the Christ, and the Holy Spirit. One can find similar analogies in Islamic and Hindu symbolism. I can imagine there is an analogy in Judaism, but it doesn’t spring instantly to mind – my own ignorance.)
Linda: Metaphysical Lecture, Tuesday PM, April 28
Metaphysical Lecture,
Tuesday, April 28, 2009
Vajrasvattva Meditation
This is a series of lectures on a particular Buddhist practice and meditation and is tantric in nature. It is a highly metaphysical and symbolic teaching and includes recitations and visualizations. Below are some of the explanations of the recitations, though the symbols and visualizations are not reproduced. The entire text follows, and I will take notes on the exposition of the lines over the next four days.
Taking Refuge
I take refuge in the Buddha, dharma, and the Sangha most excellent.
I take refuge until Enlightenment is reached.
By the collection of generosity and the other virtues,
May I attain Enlightenment for the benefit of all sentient beings.
Activating the Awakening Mind (The Four Immeasurables)
May all beings have happiness and the causes of happiness;
May all beings be free of sorrow and the causes of sorrow;
May all beings never be separated from that sacred joy which is free from sorrow;
May all beings rest in equanimity, free from attachment and hatred.
(This is a slightly different translation, but the Four Immeasurables were already explained in Excerpts.)
Vajrasvattva Meditation and Recitation
AH! In my ordinary from above my head
Is a white lotus with a lunar seat in its fold.
From a HUNG above this arises the lama as vajrasattva,
White, transluscent, the perfect body of complete Enjoyment
Holding a vajra and bell embracing his consort.
I request our protection: purify my negativities.
With intense regret I confess and acknowledge
Even at the cost of my life I shall abstain.
Upon the full moon in your heart
Is the letter HUNG encircled by the mantra.
By working with the recitation of mantras
From the point of union of the deities’ blissful play
Flows nectar-clouds of bodhichitta.
Falling like fine particles of camphor.
Of myself and all beings throught the three realms
Our karma and conflictin emotions, the causes of suffering,
Illness, harmful spirits, negativities, obscurations, and transgressions.
I implire you to purify them utterly.
The Hundred Syllable Mantra
Om embodies that which is most praiseworthy
The commitment of Vajrasattva
Protect me with your care
O Vajrasattva
Stabilize your presence within me
Please bring me complete satisfaction
Please ensure my complete development
Please have passionate concern for me.
Grant me all spiritual attainments.
Ensure for me the accomplishment of all activities.
Please make my mind virtuous.
HUNG (the life force of the enlightened mind)
HA HA HA HA HOH (indicates the 4 Immeasurable attitudes, the 4 empowerments, the
4 degrees of joy, and the 4 kayas and the laughter of delight in these.)
Transcendent and accomplished conquerors all those gone to suchness
O Vajra, do not abandon me.
I pray; endow me with vajra nature Great embodiment of commitment
Signifies merging in nondual union.
O protector, through my lack of knowledge and ignorance
I have transgressed and weakened the sacred pledges
O Lama, Protector, give me refuge
Lord Vajradhara, holder of the adamantine scepter
Whose very nature is great compassion.
The lord of beings, to you I go for refuge.
I confess and acknowledge all
Transgressions of the root and branch commitments done
Physically, verbally, and mentally. Please purify and cleanse away all stains of
Wrongdoing, emotional obscuration, errors, and downfalls.
Om Vajra Sattva Hung
Through the virtue of doing this practice
May I achieve Vajrasattva’s great realization
And to this same state may I lead
All beings without exception.
Tuesday, April 28, 2009
Vajrasvattva Meditation
This is a series of lectures on a particular Buddhist practice and meditation and is tantric in nature. It is a highly metaphysical and symbolic teaching and includes recitations and visualizations. Below are some of the explanations of the recitations, though the symbols and visualizations are not reproduced. The entire text follows, and I will take notes on the exposition of the lines over the next four days.
Taking Refuge
I take refuge in the Buddha, dharma, and the Sangha most excellent.
I take refuge until Enlightenment is reached.
By the collection of generosity and the other virtues,
May I attain Enlightenment for the benefit of all sentient beings.
Activating the Awakening Mind (The Four Immeasurables)
May all beings have happiness and the causes of happiness;
May all beings be free of sorrow and the causes of sorrow;
May all beings never be separated from that sacred joy which is free from sorrow;
May all beings rest in equanimity, free from attachment and hatred.
(This is a slightly different translation, but the Four Immeasurables were already explained in Excerpts.)
Vajrasvattva Meditation and Recitation
AH! In my ordinary from above my head
Is a white lotus with a lunar seat in its fold.
From a HUNG above this arises the lama as vajrasattva,
White, transluscent, the perfect body of complete Enjoyment
Holding a vajra and bell embracing his consort.
I request our protection: purify my negativities.
With intense regret I confess and acknowledge
Even at the cost of my life I shall abstain.
Upon the full moon in your heart
Is the letter HUNG encircled by the mantra.
By working with the recitation of mantras
From the point of union of the deities’ blissful play
Flows nectar-clouds of bodhichitta.
Falling like fine particles of camphor.
Of myself and all beings throught the three realms
Our karma and conflictin emotions, the causes of suffering,
Illness, harmful spirits, negativities, obscurations, and transgressions.
I implire you to purify them utterly.
The Hundred Syllable Mantra
Om embodies that which is most praiseworthy
The commitment of Vajrasattva
Protect me with your care
O Vajrasattva
Stabilize your presence within me
Please bring me complete satisfaction
Please ensure my complete development
Please have passionate concern for me.
Grant me all spiritual attainments.
Ensure for me the accomplishment of all activities.
Please make my mind virtuous.
HUNG (the life force of the enlightened mind)
HA HA HA HA HOH (indicates the 4 Immeasurable attitudes, the 4 empowerments, the
4 degrees of joy, and the 4 kayas and the laughter of delight in these.)
Transcendent and accomplished conquerors all those gone to suchness
O Vajra, do not abandon me.
I pray; endow me with vajra nature Great embodiment of commitment
Signifies merging in nondual union.
O protector, through my lack of knowledge and ignorance
I have transgressed and weakened the sacred pledges
O Lama, Protector, give me refuge
Lord Vajradhara, holder of the adamantine scepter
Whose very nature is great compassion.
The lord of beings, to you I go for refuge.
I confess and acknowledge all
Transgressions of the root and branch commitments done
Physically, verbally, and mentally. Please purify and cleanse away all stains of
Wrongdoing, emotional obscuration, errors, and downfalls.
Om Vajra Sattva Hung
Through the virtue of doing this practice
May I achieve Vajrasattva’s great realization
And to this same state may I lead
All beings without exception.
Linda: Lecture, Tuesday Morning, April 28
Lecture, Tuesday morning, April 28
This lecture was on the first verses of the book The Way of the Boddhisattva by Shantideva. The fundamental virtues developed in the lecture were humility and its complementary virtue, gratitude, and the resultant virtue, Joy. (Things in parenthesis are often my thoughts.)
Text Discussed:
Homage to all buddhas and bodhisattvas
1. To those who go in bliss, the Dharma they have mastered, and to all their heirs,
To all who merit veneration, I bow down.
According to tradition, I shall now in brief describe
The entrance to the bodhisattva discipline.
2 What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote dit only to sustain my understanding.
3. My faith will thus be strengthened for a little while,
That I might grow accustomed to this virtuous way.
But others who now chance upon my words,
May profit also, equal to myself, in fortune.
4. So hard to find such ease and wealth
Whereby to render meaningful this human birth!
If now I fail to turn it to my profit,
How could such a chance be mine again?
Before the book begins, Shantideva explains why he has written the text. As with any practice, one must begin with certitude of humility (in the real sense of the word. In Christianity, one speaks of poverty. In Islam of faqr.). Shantideva explains that, in this text, he has not created any new ideas. All that he says in the chapters have been said by the Buddha, in the Mahayana sutras. He also states that he has not even said these words in a particularly special way. The text was not written to impress scholars who already easily understand the words of the Buddha. The purpose of writing the text was first of all to himself, “sustain my understanding, to strengthen my own commitment to the path and to think of the qualities I have not yet developed.” One must realize that Shantideva is considered to be a bodhisattva and certainly had realization and enlightenment. Nonetheless, these writings still strengthened his own commitment and helped him think of qualities within himself that he had not yet developed. The second reason for writing the text was so that others, like him, will proft and become equal to himself in good fortune. To write this text, Shantideva would have had to read, understand, assimilate, essentialize, and compile all the great Mahayana sutras (texts). And the idea that this may be good for others like him fills him with delight.
Enthusiastic Effort: engaging in virtue with delight!
Finally, the whole text is summarized in the hope that these words will go where the spirit of enlightenment has not yet arisen and to develop that spirit of enlightenment (chapters 1-3), to prevent the spirit of enlightenment from declining once it has arisen (chapters 4-6), to help the spirit of enlightenment to grown (chapters 7-9), and to dedicate any merit to all sentient beings (chapter 10). The last chapter, to offer all one’s merit to all sentient beings is the ultimate act of compassion and loving kindness. The lama then said to not worry – for if we practice this kind of loving kindness, we will not come away empty handed. So, this text is a manual for changing one’s self, for transcending one’s self, and there is no question that if one does this that you will be of benefit to others.
Chapter 1: Chapter of Benefit
Chapter 2: Chapter of Purification (acknowledging wrongdoing)
Chapter 3: How to hold onto the spirit of enlightenment (make a comittement)
Chapter 4: Conscientiousness – Don no allow one’s self to go in a negative direction
Chapter 5: Mental alertness, vigilance, constant awareness
Chapter 6: Patience. Anger is the biggest obstacle to the spirit of enlightenment
Chapter 7: Enthusiastic Effort – take delight in virtue
Chapter 8: Concentration – the ability to hold onto the spirit of enlightenment
Chapter 9: The cultiveation of wisdom and understanding, especially the understanding
of reality.
Chapter 10: Dedication
To follow these teachings, one must have a good mind and a good body.
Verse 4 summarized: If one does not turn the opportunity of this life to good profit, how will one ever get the chance again. The consequence of squandering the opportunity of this human state means, precisely, that you will not have it in the next life. We have a life of great freedom and fortune. It is a life that is very, very hard to come by. And because we have a life of great freedom and fortune, one can accomplish whatever one sets one’s mind to accomplish. However, if you do not use your mind for something constructive, you are wasting it. We have the best body and the best mind. There is no better possibility to develop the spirit of enlightenment than here and now.
There are so many situations where beings are not free to practice the spirit of enlightenment. There are 8 situations in which beings are not free to practice and 10 situations of good fortune (5 external; 5 internal). (Side note: Buddhists love numbers!) Think of your own situation. It is amazing, even amongst human beings, to have this possibility. One must have created some very good merit in the past to have even been able to have this opportunity. This opportunity is the result of something positive. However, our virtue is not very strong and this creates difficulties and sufferings. But, we have the freedom and the fortune to do something about it – and we may not be so fortunate again. One considers all the living beings, then all the human beings, then all the human beings with the freedom and fortune to be able to pursue the spirit of enlightenment, THEN the human beings who have an interest in pursuing it. One sees that this is a very, very special possibility and is not to be wasted. Besides the human realms, there are 8 states into which one could have been born that do not allow advancement in the spirit of enlightenment: hell beings, hungry spirits, animals, gods. With the hell beings, hungry spirits, and animals, it is RARE for there to be even a thought of virtue, and if that thought should arise, the situation is one of such overwhelming suffering that the being cannot follow through with it. As far as the gods, (gods is a term used quite differently in Hinduism and Buddhism – it is not God, but more of a positive state – a bit like angels, but much broader than that, too. Cosmology is very exact in these religions), this state was a result of deep meditative practices, but the mind is so absorbed that it does not actually progress or transform. The exalted state paralyzes you. Other gods are born in the desire realms – have earned this positive possibility through some merit in the past. They are, however, so absorbed with the pleasures of that realm that they, too, don’t develop the spirit of enlightenment.
As far as being born in the human state, there are 4 possibilities that would bar one from access to the spirit of enlightenment. 1. to be born in a time of darkness, when the doctrine and method for a given people had not yet been revealed. 2. to have a defect of the mind, which is a very unfortunate possibility. Even a defect of the body such as blindness or deafness is an obstacle. 3. To be born in a remote place where access to teaching is impossible. 4. to have an aversion to teaching and/or have other strong views. This is considered the worst possibility.
So, what do we have! We have the 5 external and 5 internal human possibilities!!!
External
1. We live in a time when a Revelation has been transmitted, in this case, Buddhism
2. There are teachings.
3. The teachings have not been corrupted.
4. We have role models (sages, lamas, teachers) to help us.
5. If we sincerely practice, we will have access to the support of others around us
Internal
6. We are human
7. We were born in a place where we have access to teachings
8. We have good faculties
9. We have committed no grievous crimes
10. We have an interest and we have faith.
And! If we do not have all 10 of these riches, we have the capacity to gain them, to make them complete.
Think of all this, and remember that it is an amazing and wonderful thing to be born in this human state!!!!!!!!!!!!!!!!!!!!!!!!!!
This lecture was on the first verses of the book The Way of the Boddhisattva by Shantideva. The fundamental virtues developed in the lecture were humility and its complementary virtue, gratitude, and the resultant virtue, Joy. (Things in parenthesis are often my thoughts.)
Text Discussed:
Homage to all buddhas and bodhisattvas
1. To those who go in bliss, the Dharma they have mastered, and to all their heirs,
To all who merit veneration, I bow down.
According to tradition, I shall now in brief describe
The entrance to the bodhisattva discipline.
2 What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote dit only to sustain my understanding.
3. My faith will thus be strengthened for a little while,
That I might grow accustomed to this virtuous way.
But others who now chance upon my words,
May profit also, equal to myself, in fortune.
4. So hard to find such ease and wealth
Whereby to render meaningful this human birth!
If now I fail to turn it to my profit,
How could such a chance be mine again?
Before the book begins, Shantideva explains why he has written the text. As with any practice, one must begin with certitude of humility (in the real sense of the word. In Christianity, one speaks of poverty. In Islam of faqr.). Shantideva explains that, in this text, he has not created any new ideas. All that he says in the chapters have been said by the Buddha, in the Mahayana sutras. He also states that he has not even said these words in a particularly special way. The text was not written to impress scholars who already easily understand the words of the Buddha. The purpose of writing the text was first of all to himself, “sustain my understanding, to strengthen my own commitment to the path and to think of the qualities I have not yet developed.” One must realize that Shantideva is considered to be a bodhisattva and certainly had realization and enlightenment. Nonetheless, these writings still strengthened his own commitment and helped him think of qualities within himself that he had not yet developed. The second reason for writing the text was so that others, like him, will proft and become equal to himself in good fortune. To write this text, Shantideva would have had to read, understand, assimilate, essentialize, and compile all the great Mahayana sutras (texts). And the idea that this may be good for others like him fills him with delight.
Enthusiastic Effort: engaging in virtue with delight!
Finally, the whole text is summarized in the hope that these words will go where the spirit of enlightenment has not yet arisen and to develop that spirit of enlightenment (chapters 1-3), to prevent the spirit of enlightenment from declining once it has arisen (chapters 4-6), to help the spirit of enlightenment to grown (chapters 7-9), and to dedicate any merit to all sentient beings (chapter 10). The last chapter, to offer all one’s merit to all sentient beings is the ultimate act of compassion and loving kindness. The lama then said to not worry – for if we practice this kind of loving kindness, we will not come away empty handed. So, this text is a manual for changing one’s self, for transcending one’s self, and there is no question that if one does this that you will be of benefit to others.
Chapter 1: Chapter of Benefit
Chapter 2: Chapter of Purification (acknowledging wrongdoing)
Chapter 3: How to hold onto the spirit of enlightenment (make a comittement)
Chapter 4: Conscientiousness – Don no allow one’s self to go in a negative direction
Chapter 5: Mental alertness, vigilance, constant awareness
Chapter 6: Patience. Anger is the biggest obstacle to the spirit of enlightenment
Chapter 7: Enthusiastic Effort – take delight in virtue
Chapter 8: Concentration – the ability to hold onto the spirit of enlightenment
Chapter 9: The cultiveation of wisdom and understanding, especially the understanding
of reality.
Chapter 10: Dedication
To follow these teachings, one must have a good mind and a good body.
Verse 4 summarized: If one does not turn the opportunity of this life to good profit, how will one ever get the chance again. The consequence of squandering the opportunity of this human state means, precisely, that you will not have it in the next life. We have a life of great freedom and fortune. It is a life that is very, very hard to come by. And because we have a life of great freedom and fortune, one can accomplish whatever one sets one’s mind to accomplish. However, if you do not use your mind for something constructive, you are wasting it. We have the best body and the best mind. There is no better possibility to develop the spirit of enlightenment than here and now.
There are so many situations where beings are not free to practice the spirit of enlightenment. There are 8 situations in which beings are not free to practice and 10 situations of good fortune (5 external; 5 internal). (Side note: Buddhists love numbers!) Think of your own situation. It is amazing, even amongst human beings, to have this possibility. One must have created some very good merit in the past to have even been able to have this opportunity. This opportunity is the result of something positive. However, our virtue is not very strong and this creates difficulties and sufferings. But, we have the freedom and the fortune to do something about it – and we may not be so fortunate again. One considers all the living beings, then all the human beings, then all the human beings with the freedom and fortune to be able to pursue the spirit of enlightenment, THEN the human beings who have an interest in pursuing it. One sees that this is a very, very special possibility and is not to be wasted. Besides the human realms, there are 8 states into which one could have been born that do not allow advancement in the spirit of enlightenment: hell beings, hungry spirits, animals, gods. With the hell beings, hungry spirits, and animals, it is RARE for there to be even a thought of virtue, and if that thought should arise, the situation is one of such overwhelming suffering that the being cannot follow through with it. As far as the gods, (gods is a term used quite differently in Hinduism and Buddhism – it is not God, but more of a positive state – a bit like angels, but much broader than that, too. Cosmology is very exact in these religions), this state was a result of deep meditative practices, but the mind is so absorbed that it does not actually progress or transform. The exalted state paralyzes you. Other gods are born in the desire realms – have earned this positive possibility through some merit in the past. They are, however, so absorbed with the pleasures of that realm that they, too, don’t develop the spirit of enlightenment.
As far as being born in the human state, there are 4 possibilities that would bar one from access to the spirit of enlightenment. 1. to be born in a time of darkness, when the doctrine and method for a given people had not yet been revealed. 2. to have a defect of the mind, which is a very unfortunate possibility. Even a defect of the body such as blindness or deafness is an obstacle. 3. To be born in a remote place where access to teaching is impossible. 4. to have an aversion to teaching and/or have other strong views. This is considered the worst possibility.
So, what do we have! We have the 5 external and 5 internal human possibilities!!!
External
1. We live in a time when a Revelation has been transmitted, in this case, Buddhism
2. There are teachings.
3. The teachings have not been corrupted.
4. We have role models (sages, lamas, teachers) to help us.
5. If we sincerely practice, we will have access to the support of others around us
Internal
6. We are human
7. We were born in a place where we have access to teachings
8. We have good faculties
9. We have committed no grievous crimes
10. We have an interest and we have faith.
And! If we do not have all 10 of these riches, we have the capacity to gain them, to make them complete.
Think of all this, and remember that it is an amazing and wonderful thing to be born in this human state!!!!!!!!!!!!!!!!!!!!!!!!!!
Tuesday, April 28, 2009
LInda: Lecture: Monday, 11:00-12:00, April 27
Lecture: Monday, 11:00-12:00
Library of Tibetan Work and Archives (LTWA)
Ven Geshe Sonam Rinchen – Teacher/Lama
Monday Lectures focus on Meditation.
** Special note by the lama. The following is not specific to Buddhism, but is taught by all spiritual teachers in all traditions.
Meditation is defined as the process of thinking about positive things in order to gain an impetus for transforming ourselves. One hopes to gain a state of mind that will arouse and then sustain positive feelings and actions, become familiar with these ideas in order to take them on board. ** One wants to control the mind so that one can decrease disturbing emotions and feelings, emotions and feelings that, if left uncontrolled, will lead to unskillful actions. One accomplishes this through mindfulness, mental alertness, being conscious of what is around and within us, and correcting error. The ideal is to be able to place one’s attention where it needs to be and when it needs to be, to sustain that attention, and to shift that attention when required. This is the purpose of study and the practice of meditation. It is not enough to think, but one must create positive merit and purify negativity.
There are Seven Practices that are fundamental in increasing merit and decreasing negativity. These are also known as the Seven Preparations for meditation (creating the correct intention).
1. Pay Homage. Think of those with whom you have positive relations and who perform merit. Think of them before you. Think of your spiritual teacher with great effect, and think of them seated on a lotus (free from the cycle of birth and death) and the sun (having attained enlightenment) and the moon (with the capacity to understand the fundamental nature of reality and phenomena). Surround yourself by everything in which you take refuge, which supports you (people, things, nature, everything). When you feel this vision embodies the qualities we want to develop with faith and conviction, then performing positive actions will arise naturally. Now, imagine you manifest yourself an infinite number of times and surround yourself with an infinite number of human beings whom you are leading to pay homage to all those who have given refuge – the more you imagine, the greater the positive energy created. One pays homage with the body (physical, such as bowing, prostrating, attitude of supplication – a gesture of homage and respect), with speech (describing the wonderful qualities of these objects of refuge), and the mind (by remembering these positive qualities with appreciation and as inspiration).
2. Make Offerings. There are four kinds of offerings:
External Offerings: such as bowls of oil/water, flowers, light, incense, food,
music, perfume, sensory objects, the 7 royal insignia, imagined offerings.
Internal Offerings: Imagine the senses of the enlightened ones who receive extra
bliss from such offerings.
Secret Offerings: The mental bliss one receives oneself through such offerings
Offerings of Suchness: By such offerings and imaginings, one can understand the
Fundamental Nature of things.
(Side note by the lama: This is similar to yoga tantra – arousing bliss within the self through sensory perception. One, however, cannot do this without high realization (morality + wisdom)).
3. Admit, Recognize and Acknowledge Wrongdoing. (Confession) One should want to be free from the influence of negative emotions. These negative emotions should feel toxic and should instill in you a fear of the consequences (to self and others) of these negative emotions (clinging attachment, jealousy, anger, hatred, etc.). First, one should not hide one’s wrongdoing. One should desire to cleanse oneself and correct the imprint on one’s self/soul and the effect it had on others. There are four counteractions to wrongdoing.
a. Take refuge in positive things and in the spirit of enlightenment = Reliance.
We rely on others and we also want to help others.
b. Power of regret. To truly regret what one has done.
c. Power of Promise – a strong resolve t o not do the action again
d. Counteract our negative conduct. Do something positive to counterbalance the negative action with the intention to purify ourselves and so others who are hurt will be pleased, and so that pleasure will be like nectar sent out in the world – to us and to others. Counteractive measures include deeds, prayers, mantras, etc. There are many possibilities.
The most powerful counteractive conduct is to arouse boddhicitta (the spirit of enlightenment) through recitations (advised recitation of the Prayer of Confession), prostrations, retreats, etc. He told the story of people in the wilderness making a mark on a piece of wood for every 5 positive actions (recitations…) in order to rejoice in the virtue.
4. Rejoice! Rejoice in the good we have done and in the good others have done. (Buddhism is not a purely penitential path.) An advised prayer was the King of Prayers. One confesses, but one also rejoices! First one rejoices in the good done by the bodhisattvas, then in the heroes who are foe destroyers, then in the good done by ordinary human beings who have not yet entered the path of insight. One rejoices without envy and without competitiveness!! Just take joy!. Rejoicing accrues great merit. If you rejoice in the merit of the Buddha, you receive half that merit. If you rejoice in your equal, you receive the same merit. If you rejoice in the good of a humble person, you receive double merit. To do this, you have to recognize the wish to help and to therefore take delight in it - to see others helping others and helping yourself. It is like a parent who rejoices when their child does something really good – when they manage to look after themselves, etc. This intense joyfulness, without wanting anything for ourselves, is how the bodhisattvas feel about us. One rejoices in the merit of others without envy or competitiveness. One rejoices in the merit one has done oneself without arrogance or pride!
5. Ask your teacher to turn the wheel of dharma – to teach and guide you. (First, one asks for a teacher that can teach and guide you.) We are drowning in this cyclic condition and feel suffering. We pray for and request teaching so that we can be guided, helped, and protected in order to do what is right and good. Show us what to cultivate and what to avoid.
6. Ask the teacher to stay in this world a long time. In Buddhist terms, they are offered, symbolically, a Dharma wheel with 1000 spokes or a white conch shell which will echo the sounds of teaching (there were other symbols mentioned, such as a ? for stability and a vase) in the hopes that they will accept these offerings and stay/teach a long time.
7. Dedicate any merit created by others and one’s self, past, present, and future, for the good of all living beings.
Practicing these Seven Perfections creates enormous positive energy in the world. It creates something truly wonderful and is, therefore, excellent to adopt as a daily practice. All teachers of all religions teach this:
To purify one’s self (morality/moral conformity/positive character)
To create positive energy through constructive thinking
(wisdom/doctrine/discernment/Sat)
To do accomplish this through the particular practices of that teacher and way of
life/religion/spiritual community.
(method/concentration/prayer/invocation/Chit)
And thus participate in Bliss/Joyful Radiance/Beauty/Ananda/Nirvana/Realization
Library of Tibetan Work and Archives (LTWA)
Ven Geshe Sonam Rinchen – Teacher/Lama
Monday Lectures focus on Meditation.
** Special note by the lama. The following is not specific to Buddhism, but is taught by all spiritual teachers in all traditions.
Meditation is defined as the process of thinking about positive things in order to gain an impetus for transforming ourselves. One hopes to gain a state of mind that will arouse and then sustain positive feelings and actions, become familiar with these ideas in order to take them on board. ** One wants to control the mind so that one can decrease disturbing emotions and feelings, emotions and feelings that, if left uncontrolled, will lead to unskillful actions. One accomplishes this through mindfulness, mental alertness, being conscious of what is around and within us, and correcting error. The ideal is to be able to place one’s attention where it needs to be and when it needs to be, to sustain that attention, and to shift that attention when required. This is the purpose of study and the practice of meditation. It is not enough to think, but one must create positive merit and purify negativity.
There are Seven Practices that are fundamental in increasing merit and decreasing negativity. These are also known as the Seven Preparations for meditation (creating the correct intention).
1. Pay Homage. Think of those with whom you have positive relations and who perform merit. Think of them before you. Think of your spiritual teacher with great effect, and think of them seated on a lotus (free from the cycle of birth and death) and the sun (having attained enlightenment) and the moon (with the capacity to understand the fundamental nature of reality and phenomena). Surround yourself by everything in which you take refuge, which supports you (people, things, nature, everything). When you feel this vision embodies the qualities we want to develop with faith and conviction, then performing positive actions will arise naturally. Now, imagine you manifest yourself an infinite number of times and surround yourself with an infinite number of human beings whom you are leading to pay homage to all those who have given refuge – the more you imagine, the greater the positive energy created. One pays homage with the body (physical, such as bowing, prostrating, attitude of supplication – a gesture of homage and respect), with speech (describing the wonderful qualities of these objects of refuge), and the mind (by remembering these positive qualities with appreciation and as inspiration).
2. Make Offerings. There are four kinds of offerings:
External Offerings: such as bowls of oil/water, flowers, light, incense, food,
music, perfume, sensory objects, the 7 royal insignia, imagined offerings.
Internal Offerings: Imagine the senses of the enlightened ones who receive extra
bliss from such offerings.
Secret Offerings: The mental bliss one receives oneself through such offerings
Offerings of Suchness: By such offerings and imaginings, one can understand the
Fundamental Nature of things.
(Side note by the lama: This is similar to yoga tantra – arousing bliss within the self through sensory perception. One, however, cannot do this without high realization (morality + wisdom)).
3. Admit, Recognize and Acknowledge Wrongdoing. (Confession) One should want to be free from the influence of negative emotions. These negative emotions should feel toxic and should instill in you a fear of the consequences (to self and others) of these negative emotions (clinging attachment, jealousy, anger, hatred, etc.). First, one should not hide one’s wrongdoing. One should desire to cleanse oneself and correct the imprint on one’s self/soul and the effect it had on others. There are four counteractions to wrongdoing.
a. Take refuge in positive things and in the spirit of enlightenment = Reliance.
We rely on others and we also want to help others.
b. Power of regret. To truly regret what one has done.
c. Power of Promise – a strong resolve t o not do the action again
d. Counteract our negative conduct. Do something positive to counterbalance the negative action with the intention to purify ourselves and so others who are hurt will be pleased, and so that pleasure will be like nectar sent out in the world – to us and to others. Counteractive measures include deeds, prayers, mantras, etc. There are many possibilities.
The most powerful counteractive conduct is to arouse boddhicitta (the spirit of enlightenment) through recitations (advised recitation of the Prayer of Confession), prostrations, retreats, etc. He told the story of people in the wilderness making a mark on a piece of wood for every 5 positive actions (recitations…) in order to rejoice in the virtue.
4. Rejoice! Rejoice in the good we have done and in the good others have done. (Buddhism is not a purely penitential path.) An advised prayer was the King of Prayers. One confesses, but one also rejoices! First one rejoices in the good done by the bodhisattvas, then in the heroes who are foe destroyers, then in the good done by ordinary human beings who have not yet entered the path of insight. One rejoices without envy and without competitiveness!! Just take joy!. Rejoicing accrues great merit. If you rejoice in the merit of the Buddha, you receive half that merit. If you rejoice in your equal, you receive the same merit. If you rejoice in the good of a humble person, you receive double merit. To do this, you have to recognize the wish to help and to therefore take delight in it - to see others helping others and helping yourself. It is like a parent who rejoices when their child does something really good – when they manage to look after themselves, etc. This intense joyfulness, without wanting anything for ourselves, is how the bodhisattvas feel about us. One rejoices in the merit of others without envy or competitiveness. One rejoices in the merit one has done oneself without arrogance or pride!
5. Ask your teacher to turn the wheel of dharma – to teach and guide you. (First, one asks for a teacher that can teach and guide you.) We are drowning in this cyclic condition and feel suffering. We pray for and request teaching so that we can be guided, helped, and protected in order to do what is right and good. Show us what to cultivate and what to avoid.
6. Ask the teacher to stay in this world a long time. In Buddhist terms, they are offered, symbolically, a Dharma wheel with 1000 spokes or a white conch shell which will echo the sounds of teaching (there were other symbols mentioned, such as a ? for stability and a vase) in the hopes that they will accept these offerings and stay/teach a long time.
7. Dedicate any merit created by others and one’s self, past, present, and future, for the good of all living beings.
Practicing these Seven Perfections creates enormous positive energy in the world. It creates something truly wonderful and is, therefore, excellent to adopt as a daily practice. All teachers of all religions teach this:
To purify one’s self (morality/moral conformity/positive character)
To create positive energy through constructive thinking
(wisdom/doctrine/discernment/Sat)
To do accomplish this through the particular practices of that teacher and way of
life/religion/spiritual community.
(method/concentration/prayer/invocation/Chit)
And thus participate in Bliss/Joyful Radiance/Beauty/Ananda/Nirvana/Realization
Linda: Excerpts from Buddhist Lecture April 24 and 27
Excerpts from Buddhist Lecture
Taken from the 37 practices of Bodhisattvas
(Bodhisattva in this sense meaning one who has attained realization or enlightenment)
Lectures given by Chamtrul Lobsang Syatso Rinpoche at the Nyingma Monastery.
Rinpoche also gives lectures in Europe: www.chamtrul-rinpoche.com
I would highly recommend any lectures or audiences!
(Please forgive errors and illogicalities in any of the following notes. The lectures were clear; my notes are not.)
Each lecture began with Prayers for Requesting Teachings and Empowerments and ends with a Dedication
Taking Refuge
In the Jewels of the Buddha, Dharma, and the Sangha,
We take refuge until we attain enlightenment
By the merit of practicing generosity and the like
May we attain Buddhahood for the benefit of all beings.
Generation of Bodhicitta (correct motivation or intention)
May all beings enjoy happiness and the causes of happiness!
May all be free from suffering and the causes of suffering!
May all beings never be apart from the supreme bliss which is free of all suffering!
May all beings live in the great equanimity free from the attachment and aversion that
keeps some close and others distant!
During the second week of lectures, Rinpoche expounded on the meaning of the four lines of this prayer, as it is fundamental to have the correct motivation or intention before pursuing any activity, especially a spiritual one. The primary motivation in Buddhism is to develop love and compassion for other sentient beings, in the past, in the present, and in the future. The four lines above are known as the Four Immeasurables. When one considers immeasurables, one considers not only the number of sentient beings in all the worlds (earthly, heavenly, other realms) and times (past, present, future). In considering the immeasurability of the number of human beings (past, present, future), one realizes that one one is very small in comparison both to the Infinitude of Manifestation (and to the Immeasurablilty of the Divine). There is also the immeasurability of space and or time. These considerations give a proper proportion of humilty when one regards one’s self, even with one’s gifts and aptitudes, in the vastness of the Immeasurables. One perceives the immeasurable, both directly and indirectly, which requires courage. The Immeasurable Mind has no limits, and it is, therefore, in a state of Ultimate Happiness.
Immeasurable Love: “May all beings enjoy happiness and the causes of happiness!” Rinpoche distinguished between two kinds of happiness (or desire: in Tibetan, there are two different words for the two kinds of happiness/desire/cravings/attachments): one of temporary benefit and one of long term or ultimate happiness. The former has two types: a temporary happiness which brings a certain happiness, but in fact is rooted in negativity (example given: a hunter who enjoys the fruit of the hunt such as the meat, skin, bones of the animal but also killed, which has a negative energy). The second temporary happiness is one which is neutral or even good. One is allowed certain happinesses in this world, and one can pray for others to have the kind of happiness that is neutral, and especially those which are positive. For positive happiness is attached to Goodness and will support a meaningful life and will create positive energy (karma/consequences) for yourself and in the world. The second kind of happiness one prays for is Ultimate happiness, which also has two kinds. The first is personal liberation, for the individual soul to be enlightened, to reach the heavenly realms. The second is omniscience which results in Buddhahood and the vow to return to teach until all sentient beings attain enlightenment. This is the Unsurpassable Mahayana Vehicle or Greater Vehicle. To learn how to will happiness to everyone, one must use reasoning and the intelligence, logic and meditation in order to familiarize one’s self with the qualities necessary for the stability of loving compassion. A common practice in Buddhism is to think of every being as being our mother. The Buddhist philosophy speaks of countless births and deaths in order to attain the human state and even the possibility of contemplating such ideas. In the billions of lives a soul has already undergone, one can imagine that everything on this “earth” had been, in fact, at one time or another, one’s mother. (This idea is used to help establish a real connection with the idea of compassion.) The “mother” is the mother of our body, but is also clear and knowing consciousness. And the latter is the continuum and consequences of previous existences. It has no beginning. The present moment of consciousness depends on preceding moments and is therefore the clear and knowing cause. It has no beginning; the mind has no beginning. It is a beginningless birth. One needs the combination of the physical body (substance) and the mind (consciousness). To know this is to realize our reliance on all beings for existence. Then, one recalls the kindesses of our many mothers that led to our happiness. And finally, one repays this kindness. One wishes others to enjoy happiness and the cause of happiness. One wishes others to enjoy complete happiness, and the cause of complete happiness is accumulated virtue. To accumulate virtue, one avoids the 10 negative virtues and practices their positive counterparts. Physical virtues: 1) do not kill and protect life 2) to do steal and be generous 3) do not engage in sexual misconduct and have an ethical and moral discipline. Virtues of Speech: 4) do not lie and be honest 5) do not be divisive or sow discord and use speech as a means of unification 6) do not use harsh words and use kind and compassionate words 7) do not engage in idle gossip and do engage in meaningful speech. Virtues of the Mind 8) do not covet and give 9) do not have harmful thoughts and be of benefit 10) do not have wrong views and rely on correct views.
Immeasurable Compassion: “May all be free from suffering and the causes of suffering!” The key here is to be free from the causes of suffering, for until one is free from the cause of suffering, one will continue to suffer. Thus, one wishes that the root of suffering, that which causes a negative energy or karma, to be extinguished for a person. It is obvious to wish that one does not suffer from bad health, etc. What is less obvious is to develop the spirit of compassion for someone who has a “good life” – has good health, family, wealth, etc. In this case, though they have a “good life”, they may not, in fact, be accumulating merit, and their actions will result in future suffering. Therefore, one wants them to have a life that is virtuous and not simply “good”.
Immeasurable Joy: “May all beings never be apart from the supreme bliss which is free from all suffering.” Immeasurable joy is to wish that one is never separated from happiness. This is the best antidote to jealousy, that the person for whom one is thinking never be separated from happiness, which means to never be separated from Supreme Bliss. To be free.
Immeasurable Equanimity: “May all living beings live in the great equanimity free from the attachment and aversion that keeps some close and others distant!” Attachment, anger, and jealousy are the usual afflictions that get in the way of gaining equanimity with all beings. Equanimity in our relations is not being indifferent or uncaring. It is having immeasurable love, compassion, and joy for all beings equally. If you have the Four Immeasurables, you will have a correct motivation for any action, and especially for a spiritual practice. Rinpoche said it was best to practice Immeasurable Equanimity first. Then, Immeasurable Happiness, Compassion, and Joy follow naturally. To practice Equanimity with all beings, it is first easiest to practice it with people we, in fact, do not know very well – people with whom we do not have a particular attraction or aversion. And, since that is most people we come across in a given day, there is opportunity to practice this. Then, one practices equanimity with one’s family and close friends, not favoring any one over another. Then, one can practice equanimity towards those with whom you have an aversion by remembering that we rely on every being in this world. Just as one needs all 5 limbs (the head is included as a limb) and does not want any one to suffer, so we must think of everyone as equally necessary. Then, one extends equanimity towards one’s neighbor, city, country, world, universe, other realms such as the hungry ghosts or hell beings – even those realms which we cannot directly perceive. If one practices the Four Immeasurables, we will automatically receive the help we need to accomplish our purposes.
Seven Line Prayer
In the north-west of the county of Oddiyana,
In the heart of a lotus flower,
Endowed with the most marvelous supreme attainments,
You are renowned as the Lotus Born,
Surrounded by a retinue of many dakinis
Following in your footsteps,
I pray to you; come, inspire me with your blessings!
Supplication to the Lama (teachers)
From the palace of the unexcelled realm of ultimate reality,
Essence of the Buddhas of the three times,
Showing me that my mind is actually Dharmakaya
To you root lamas, I supplicate.
Short Mandala offering
The ground is purified with scented water and strewn with flowers
It is adorned with Sumeru, the king of mountains, the Four Quarters of the universe, and
the sun and moon.
Thinking of it as the blessed Buddha-fields, I offer it
By the virtue of this offering, may all beings here and now attain the happiness of that
pure land!
(Side note: One afternoon, while this particular prayer was being recited, I was vividly picturing this perfect and beautiful place. Imagine this perfect world where the ground is purified with scented water and strewn with flowers. Where it is adorned with all that is the most pure and most beautiful and most profound and uplifting that you can imagine. Really think of it. Don’t you want to be there???? And then, it is the next line. “I offer it.” The thought of this act of compassion and generosity fell on me like a sword. To not keep it to one self, but after having imagined it, and therefore to a certain degree attained it, to turn around and give it away. That there are such beings who do this and to be such a being. The idea is overwhelming. Thankfully, everyone had their eyes closed, so I could have a quiet, little cry in peace. Tears have been very close to the surface here – immensely happy. As the prayers finished and I could discreetly wipe away the tears, I looked up and saw that the teacher was also moist and red eyed. Sometimes, a moment happens, like rain from heaven, an opening to a celestial abode. I wonder how many others were holding back their tears.)
Requesting the Teachings
Please turn the wheel of the Dharma (doctrine/law/duty)
Grant the teachings of the Hinayana and Mahayana (two schools of Buddhist thought)
To all sentient beings
According to their intelligence and receptivity.
Excerpts from the 37 Practices of the Bodhisattvas
This has been composed by (me), the monk Thogs-med, an expounder of scripture and logic, in the cave in Ngol-chu’i Rin-chen for my own and others’ benefit.
1. At this time when the difficult-to-obtain, great vessel of leisure and fortune has been obtained (the human state), the practice of Bodhisattvas is to continuously listen, think, and mediate day and night in order to ferry themselves and others from the ocean of samsara (the world of suffering and death).
3. The practice of Bodhisattvas is to remain in isolated places as obscurations will gradually diminish due to abandoning harmful objects; virtuous actions will gradually increase as the mind is not distracted, and due to clear-mindedness, perfect recognition of the Dharma will arise.
5. The practice of Bodhisattvas is to abandon harmful friends, who when associated with, cause the three poisons to increase, the action of listening, thinking and meditating to degenerate, and love and compassion to be non-existent.
6. When relying on the excellent spiritual friend, faults decrease and good qualities increase like the waxing of the moon. Therefore, the practice of Bodhisattvas is to hold the excellent spiritual friend as even more dear than their own bodies.
8. It has been said by the Sage that the very-difficult-to-endure sufferings of the lower realms are the result of negative karma. Therefore, even at the cost of their lives, it is the practice of Bodhisattvas never to create negative karma.
9. The happiness of the three worlds, like dew drops on the tip of a blade of grass, has the nature of perishing in a single moment. Therefore, striving for the excellent state of unchanging liberation is the practice of Bodhisattvas.
14. Even if someone were to shout different types of insults throughout the billion worlds at them, it is the practice of Bodhisattvas still to speak of that person’s good qualities with a loving mind.
15. Even if someone were to uncover their most intimate faults and say harmful words in the center of a crowd of many people, it is the practice of Bodhisattvas to bow humbly to that person with the thought that he is a spiritual friend.
16. Even if a person whom they have lovingly taken care of like their own son were to regard them as an enemy, it is the practice of Bodhisattvas to show greater kindness, like a mother to her son who is stricken by an illness.
20. If outer enemies are destroyed while not restraining the enemy of one’s own anger, enemies will only increase. Therefore, it is the practice of Bodhisattvas to conquer their own minds with the powerful army of love and compassion.
21. As sensual pleasure, like salt water, increase desire no matter how much they are enjoyed, the practice of Bodhisattvas is immediately to abandon all objects that generate a desire towards them. (clinging attachment)\
24. The various types of sufferings are like the death of a son in a dream, there is weariness due to holding illusive appearances as real. Therefore, when meeting with unfavorable conditions, it is the practice of Bodhisattvas to view them as illusive. (Objectivity – the First Perfection)
25. If it is necessary to give even one’s body when desiring Enlightenment, what need is there to mention outer objects? Therefore, it is the practice of Bodhisattvas to give gifts without the hope of present or future. (generosity – the Second Perfection)
26. If when lacking moral conduct, one cannot achieve one’s own aim, wanting to achieve benefit for others is just a laughing matter. Therefore, it is the practice of Bodhisattvas to protect morality without craving for worldly pleasures. (Moral impeccability – the Third Perfection)
27. To Bodhisattvas, who desire the wealth of virtue, all agents of harm are like a precious treasure. Therefore, cultivation the patience that lacks hatred and animosity towards all is the practice of Bodhisattvas. (Patience – the Fourth Perfection)
28. If even the Shravakas and PRatyekabuddhas, who work only for self gain, are seen to exert themselves as if extinguishing burning fires on their heads, it is the practice of Bodhisattvas, in order to benefit all beings to undertake diligence, the source of all good qualities. (Perseverance – the Fifth Perfection)
(The Five Perfections are the Perfection of the will, or the Doctrine)
29. It is the practice of Bodhisattvas to cultivate the concentration which surpasses the four formless stages through having realized that meditative insight in connection with mental quiescence completely destroys obscurations. (Wisdom, Intellectual Intuition – the Sixth Perfection
(The Sixth Perfection is the Method, which must be practiced in conjunction with the Five Perfections, or Perfection of Will)
30. It is the practice of Bodhisattvas to cultivate the wisdom that possesses method and does not differentiate the three spheres (subject, object, and actipn); for if wisdom is lacking, one will be unable to achieve complete Buddhahood by means of the five other perfections.
31. With merely the external appearance of a practitioner, if one doesn’t examine one’s own mistakes, it is possible to act antithetically to the Dharma (law, duty). Therefore, it is the practice of Bodhisattvas continuously to examine their own mistakes and to abandon them.
35. Because obscurations when habituated are difficult to reverse with an antidote, it is the practice of Bodhisattvas to destroy obscurations such as attachment and others the very first moment they appear, waiting ready as mindful and introspective beings who have grasped the antidotal sword.
36. In brief, it is the practice of Bodhisattvas to achieve benefit for others through continuously possessing the mindfulness and introspection that examines whatever conditions arise in their own minds in all facets of behavior.
37. It is the practice of Bodhisattvas to dedicate to Enlightenment the virtue they have achieved by endeavoring in this way, with the wisdom of the purity of the three spheres (subject, object, action) in order to clear the suffering of limitless beings.
Dedication (at the end of the lecture)
Through this merit, may all beings attain the omniscient state of enlightenment
And conquer the enemy of faults and delusion.
May they all be liberated from this ocean of samsara
And from its pounding waves of birth, old age, sickness, and death!
All roots of virtue accumulated in connection with this
And all good deeds in the past, present, and future,
However many there are, I dedicate to the cause
Of all mother sentient beings attaining buddhahood,
Just as the bodhisattva Manjushri attained omniscience
And Samantabhadra too.
All these merits now I dedicate,
To train and follow in their footsteps!
As all the victorious Buddhas of the past, present and future
Praise dedication as supreme,
So now I too dedicate all these sources of merit of mine
For all beings to perfect Good Actions.
From the great all good Vajradhara
Down to my kind root lama,
Whatever prayers have been made
For the benefit of beings, may that all be fulfilled!
In all my lives, may I not be separated from authentic lamas
And so enjoy the splendor of Dharma,
Fully perfecting the virtues of levels and paths.
May I speedily attain the statue of Vajradhara.
Taken from the 37 practices of Bodhisattvas
(Bodhisattva in this sense meaning one who has attained realization or enlightenment)
Lectures given by Chamtrul Lobsang Syatso Rinpoche at the Nyingma Monastery.
Rinpoche also gives lectures in Europe: www.chamtrul-rinpoche.com
I would highly recommend any lectures or audiences!
(Please forgive errors and illogicalities in any of the following notes. The lectures were clear; my notes are not.)
Each lecture began with Prayers for Requesting Teachings and Empowerments and ends with a Dedication
Taking Refuge
In the Jewels of the Buddha, Dharma, and the Sangha,
We take refuge until we attain enlightenment
By the merit of practicing generosity and the like
May we attain Buddhahood for the benefit of all beings.
Generation of Bodhicitta (correct motivation or intention)
May all beings enjoy happiness and the causes of happiness!
May all be free from suffering and the causes of suffering!
May all beings never be apart from the supreme bliss which is free of all suffering!
May all beings live in the great equanimity free from the attachment and aversion that
keeps some close and others distant!
During the second week of lectures, Rinpoche expounded on the meaning of the four lines of this prayer, as it is fundamental to have the correct motivation or intention before pursuing any activity, especially a spiritual one. The primary motivation in Buddhism is to develop love and compassion for other sentient beings, in the past, in the present, and in the future. The four lines above are known as the Four Immeasurables. When one considers immeasurables, one considers not only the number of sentient beings in all the worlds (earthly, heavenly, other realms) and times (past, present, future). In considering the immeasurability of the number of human beings (past, present, future), one realizes that one one is very small in comparison both to the Infinitude of Manifestation (and to the Immeasurablilty of the Divine). There is also the immeasurability of space and or time. These considerations give a proper proportion of humilty when one regards one’s self, even with one’s gifts and aptitudes, in the vastness of the Immeasurables. One perceives the immeasurable, both directly and indirectly, which requires courage. The Immeasurable Mind has no limits, and it is, therefore, in a state of Ultimate Happiness.
Immeasurable Love: “May all beings enjoy happiness and the causes of happiness!” Rinpoche distinguished between two kinds of happiness (or desire: in Tibetan, there are two different words for the two kinds of happiness/desire/cravings/attachments): one of temporary benefit and one of long term or ultimate happiness. The former has two types: a temporary happiness which brings a certain happiness, but in fact is rooted in negativity (example given: a hunter who enjoys the fruit of the hunt such as the meat, skin, bones of the animal but also killed, which has a negative energy). The second temporary happiness is one which is neutral or even good. One is allowed certain happinesses in this world, and one can pray for others to have the kind of happiness that is neutral, and especially those which are positive. For positive happiness is attached to Goodness and will support a meaningful life and will create positive energy (karma/consequences) for yourself and in the world. The second kind of happiness one prays for is Ultimate happiness, which also has two kinds. The first is personal liberation, for the individual soul to be enlightened, to reach the heavenly realms. The second is omniscience which results in Buddhahood and the vow to return to teach until all sentient beings attain enlightenment. This is the Unsurpassable Mahayana Vehicle or Greater Vehicle. To learn how to will happiness to everyone, one must use reasoning and the intelligence, logic and meditation in order to familiarize one’s self with the qualities necessary for the stability of loving compassion. A common practice in Buddhism is to think of every being as being our mother. The Buddhist philosophy speaks of countless births and deaths in order to attain the human state and even the possibility of contemplating such ideas. In the billions of lives a soul has already undergone, one can imagine that everything on this “earth” had been, in fact, at one time or another, one’s mother. (This idea is used to help establish a real connection with the idea of compassion.) The “mother” is the mother of our body, but is also clear and knowing consciousness. And the latter is the continuum and consequences of previous existences. It has no beginning. The present moment of consciousness depends on preceding moments and is therefore the clear and knowing cause. It has no beginning; the mind has no beginning. It is a beginningless birth. One needs the combination of the physical body (substance) and the mind (consciousness). To know this is to realize our reliance on all beings for existence. Then, one recalls the kindesses of our many mothers that led to our happiness. And finally, one repays this kindness. One wishes others to enjoy happiness and the cause of happiness. One wishes others to enjoy complete happiness, and the cause of complete happiness is accumulated virtue. To accumulate virtue, one avoids the 10 negative virtues and practices their positive counterparts. Physical virtues: 1) do not kill and protect life 2) to do steal and be generous 3) do not engage in sexual misconduct and have an ethical and moral discipline. Virtues of Speech: 4) do not lie and be honest 5) do not be divisive or sow discord and use speech as a means of unification 6) do not use harsh words and use kind and compassionate words 7) do not engage in idle gossip and do engage in meaningful speech. Virtues of the Mind 8) do not covet and give 9) do not have harmful thoughts and be of benefit 10) do not have wrong views and rely on correct views.
Immeasurable Compassion: “May all be free from suffering and the causes of suffering!” The key here is to be free from the causes of suffering, for until one is free from the cause of suffering, one will continue to suffer. Thus, one wishes that the root of suffering, that which causes a negative energy or karma, to be extinguished for a person. It is obvious to wish that one does not suffer from bad health, etc. What is less obvious is to develop the spirit of compassion for someone who has a “good life” – has good health, family, wealth, etc. In this case, though they have a “good life”, they may not, in fact, be accumulating merit, and their actions will result in future suffering. Therefore, one wants them to have a life that is virtuous and not simply “good”.
Immeasurable Joy: “May all beings never be apart from the supreme bliss which is free from all suffering.” Immeasurable joy is to wish that one is never separated from happiness. This is the best antidote to jealousy, that the person for whom one is thinking never be separated from happiness, which means to never be separated from Supreme Bliss. To be free.
Immeasurable Equanimity: “May all living beings live in the great equanimity free from the attachment and aversion that keeps some close and others distant!” Attachment, anger, and jealousy are the usual afflictions that get in the way of gaining equanimity with all beings. Equanimity in our relations is not being indifferent or uncaring. It is having immeasurable love, compassion, and joy for all beings equally. If you have the Four Immeasurables, you will have a correct motivation for any action, and especially for a spiritual practice. Rinpoche said it was best to practice Immeasurable Equanimity first. Then, Immeasurable Happiness, Compassion, and Joy follow naturally. To practice Equanimity with all beings, it is first easiest to practice it with people we, in fact, do not know very well – people with whom we do not have a particular attraction or aversion. And, since that is most people we come across in a given day, there is opportunity to practice this. Then, one practices equanimity with one’s family and close friends, not favoring any one over another. Then, one can practice equanimity towards those with whom you have an aversion by remembering that we rely on every being in this world. Just as one needs all 5 limbs (the head is included as a limb) and does not want any one to suffer, so we must think of everyone as equally necessary. Then, one extends equanimity towards one’s neighbor, city, country, world, universe, other realms such as the hungry ghosts or hell beings – even those realms which we cannot directly perceive. If one practices the Four Immeasurables, we will automatically receive the help we need to accomplish our purposes.
Seven Line Prayer
In the north-west of the county of Oddiyana,
In the heart of a lotus flower,
Endowed with the most marvelous supreme attainments,
You are renowned as the Lotus Born,
Surrounded by a retinue of many dakinis
Following in your footsteps,
I pray to you; come, inspire me with your blessings!
Supplication to the Lama (teachers)
From the palace of the unexcelled realm of ultimate reality,
Essence of the Buddhas of the three times,
Showing me that my mind is actually Dharmakaya
To you root lamas, I supplicate.
Short Mandala offering
The ground is purified with scented water and strewn with flowers
It is adorned with Sumeru, the king of mountains, the Four Quarters of the universe, and
the sun and moon.
Thinking of it as the blessed Buddha-fields, I offer it
By the virtue of this offering, may all beings here and now attain the happiness of that
pure land!
(Side note: One afternoon, while this particular prayer was being recited, I was vividly picturing this perfect and beautiful place. Imagine this perfect world where the ground is purified with scented water and strewn with flowers. Where it is adorned with all that is the most pure and most beautiful and most profound and uplifting that you can imagine. Really think of it. Don’t you want to be there???? And then, it is the next line. “I offer it.” The thought of this act of compassion and generosity fell on me like a sword. To not keep it to one self, but after having imagined it, and therefore to a certain degree attained it, to turn around and give it away. That there are such beings who do this and to be such a being. The idea is overwhelming. Thankfully, everyone had their eyes closed, so I could have a quiet, little cry in peace. Tears have been very close to the surface here – immensely happy. As the prayers finished and I could discreetly wipe away the tears, I looked up and saw that the teacher was also moist and red eyed. Sometimes, a moment happens, like rain from heaven, an opening to a celestial abode. I wonder how many others were holding back their tears.)
Requesting the Teachings
Please turn the wheel of the Dharma (doctrine/law/duty)
Grant the teachings of the Hinayana and Mahayana (two schools of Buddhist thought)
To all sentient beings
According to their intelligence and receptivity.
Excerpts from the 37 Practices of the Bodhisattvas
This has been composed by (me), the monk Thogs-med, an expounder of scripture and logic, in the cave in Ngol-chu’i Rin-chen for my own and others’ benefit.
1. At this time when the difficult-to-obtain, great vessel of leisure and fortune has been obtained (the human state), the practice of Bodhisattvas is to continuously listen, think, and mediate day and night in order to ferry themselves and others from the ocean of samsara (the world of suffering and death).
3. The practice of Bodhisattvas is to remain in isolated places as obscurations will gradually diminish due to abandoning harmful objects; virtuous actions will gradually increase as the mind is not distracted, and due to clear-mindedness, perfect recognition of the Dharma will arise.
5. The practice of Bodhisattvas is to abandon harmful friends, who when associated with, cause the three poisons to increase, the action of listening, thinking and meditating to degenerate, and love and compassion to be non-existent.
6. When relying on the excellent spiritual friend, faults decrease and good qualities increase like the waxing of the moon. Therefore, the practice of Bodhisattvas is to hold the excellent spiritual friend as even more dear than their own bodies.
8. It has been said by the Sage that the very-difficult-to-endure sufferings of the lower realms are the result of negative karma. Therefore, even at the cost of their lives, it is the practice of Bodhisattvas never to create negative karma.
9. The happiness of the three worlds, like dew drops on the tip of a blade of grass, has the nature of perishing in a single moment. Therefore, striving for the excellent state of unchanging liberation is the practice of Bodhisattvas.
14. Even if someone were to shout different types of insults throughout the billion worlds at them, it is the practice of Bodhisattvas still to speak of that person’s good qualities with a loving mind.
15. Even if someone were to uncover their most intimate faults and say harmful words in the center of a crowd of many people, it is the practice of Bodhisattvas to bow humbly to that person with the thought that he is a spiritual friend.
16. Even if a person whom they have lovingly taken care of like their own son were to regard them as an enemy, it is the practice of Bodhisattvas to show greater kindness, like a mother to her son who is stricken by an illness.
20. If outer enemies are destroyed while not restraining the enemy of one’s own anger, enemies will only increase. Therefore, it is the practice of Bodhisattvas to conquer their own minds with the powerful army of love and compassion.
21. As sensual pleasure, like salt water, increase desire no matter how much they are enjoyed, the practice of Bodhisattvas is immediately to abandon all objects that generate a desire towards them. (clinging attachment)\
24. The various types of sufferings are like the death of a son in a dream, there is weariness due to holding illusive appearances as real. Therefore, when meeting with unfavorable conditions, it is the practice of Bodhisattvas to view them as illusive. (Objectivity – the First Perfection)
25. If it is necessary to give even one’s body when desiring Enlightenment, what need is there to mention outer objects? Therefore, it is the practice of Bodhisattvas to give gifts without the hope of present or future. (generosity – the Second Perfection)
26. If when lacking moral conduct, one cannot achieve one’s own aim, wanting to achieve benefit for others is just a laughing matter. Therefore, it is the practice of Bodhisattvas to protect morality without craving for worldly pleasures. (Moral impeccability – the Third Perfection)
27. To Bodhisattvas, who desire the wealth of virtue, all agents of harm are like a precious treasure. Therefore, cultivation the patience that lacks hatred and animosity towards all is the practice of Bodhisattvas. (Patience – the Fourth Perfection)
28. If even the Shravakas and PRatyekabuddhas, who work only for self gain, are seen to exert themselves as if extinguishing burning fires on their heads, it is the practice of Bodhisattvas, in order to benefit all beings to undertake diligence, the source of all good qualities. (Perseverance – the Fifth Perfection)
(The Five Perfections are the Perfection of the will, or the Doctrine)
29. It is the practice of Bodhisattvas to cultivate the concentration which surpasses the four formless stages through having realized that meditative insight in connection with mental quiescence completely destroys obscurations. (Wisdom, Intellectual Intuition – the Sixth Perfection
(The Sixth Perfection is the Method, which must be practiced in conjunction with the Five Perfections, or Perfection of Will)
30. It is the practice of Bodhisattvas to cultivate the wisdom that possesses method and does not differentiate the three spheres (subject, object, and actipn); for if wisdom is lacking, one will be unable to achieve complete Buddhahood by means of the five other perfections.
31. With merely the external appearance of a practitioner, if one doesn’t examine one’s own mistakes, it is possible to act antithetically to the Dharma (law, duty). Therefore, it is the practice of Bodhisattvas continuously to examine their own mistakes and to abandon them.
35. Because obscurations when habituated are difficult to reverse with an antidote, it is the practice of Bodhisattvas to destroy obscurations such as attachment and others the very first moment they appear, waiting ready as mindful and introspective beings who have grasped the antidotal sword.
36. In brief, it is the practice of Bodhisattvas to achieve benefit for others through continuously possessing the mindfulness and introspection that examines whatever conditions arise in their own minds in all facets of behavior.
37. It is the practice of Bodhisattvas to dedicate to Enlightenment the virtue they have achieved by endeavoring in this way, with the wisdom of the purity of the three spheres (subject, object, action) in order to clear the suffering of limitless beings.
Dedication (at the end of the lecture)
Through this merit, may all beings attain the omniscient state of enlightenment
And conquer the enemy of faults and delusion.
May they all be liberated from this ocean of samsara
And from its pounding waves of birth, old age, sickness, and death!
All roots of virtue accumulated in connection with this
And all good deeds in the past, present, and future,
However many there are, I dedicate to the cause
Of all mother sentient beings attaining buddhahood,
Just as the bodhisattva Manjushri attained omniscience
And Samantabhadra too.
All these merits now I dedicate,
To train and follow in their footsteps!
As all the victorious Buddhas of the past, present and future
Praise dedication as supreme,
So now I too dedicate all these sources of merit of mine
For all beings to perfect Good Actions.
From the great all good Vajradhara
Down to my kind root lama,
Whatever prayers have been made
For the benefit of beings, may that all be fulfilled!
In all my lives, may I not be separated from authentic lamas
And so enjoy the splendor of Dharma,
Fully perfecting the virtues of levels and paths.
May I speedily attain the statue of Vajradhara.
Linda:His Holiness the 17th Karmapa at Gyuto Monastery April 25
His Holiness the 17th Karmapa at Gyuto Monastery
His Holiness the Karma is the head of the Karma Kagyu lineage of Tibetan Buddhism. He is considered to be the reincarnation of the founder of this lineage. The present Karmapa was recognized at the age of seven and often gives audiences and teachings on Wednedays and Saturdays.
After visiting Norbulingka and being immersed in the art and architecture of Tibet and the serenity of Japanese gardens, I went to the Gyuto Monastery where His Holiness the Karmapa now resides. The monastery is very large, with an emphasis on invocatory mantras and tantrism. You go through the residential area and up large staircases to the impressive temple at the top, whose backdrop are exquisite snow covered peaks. The effect is as if the temple was floating up the mountain, the abode of the gods.
The temple itself very large and is mostly windows on three sides. There are rows and rows of carpet covered couches for the monks during prayer time. The couches face toward the center of the room. The opposite side of the room from the door, as usual, hold a large, golden image of the Buddha, the various supporting deities, buddhas, and bodhisattvas and the raised platforms for the Karmapa and other dignitaries of the monastery. There are beautiful thangkas on all the walls above the windows and a large cylindrical cloth hanging in the center of the temple.
I arrived early and sat in the quiet of the temple. As the time for the audience approached, the few of us inside were asked to leave for a security check. In the time I was inside, many others had arrived! Due to the political situation in Tibet, the lives of these lamas are constantly in danger. The Panchen lama, recognized in 1995, was kidnapped by the Chinese when he was 5 years old and has not been seen for 10 years. The threat is real. Many have asked the Karmapa to not give public audiences because of the risk, but that is not his wish. He wishes to be available to the people and not just to his spiritual community. So, bags are checked and left outside, clothing is patted for concealed weapons, and then, quietly, one can go in and sit on the floor.
While people are filing in, a recorded talk is being given by the HH Karmapa in Tibetan with an English translation. I must admit, I wasn’t listening very carefully. Perhaps when I go with Eleanor I will be more attentive. It took a half an hour for everyone to be settled with 200-300 people present. Once everyone was settled, HH the Karmapa walked in and sat in a chair below the Buddha and in front of the people. He is a young man. He seemed tentative, and kind. Because this was a public audience, his talk was very general, encouraging people to lead a wholesome life. He did not particularly advocate spirituality or even a deeply religious life, but in leading a wholesome life based on the teachings or the dharma. For me, after having been to riveting lectures on intense topics, this was “nice” but not particularly inspiring. I wondered what his talks were like with the monks.
After the talk, we all lined up. Thankfully, I was told to bring a white scarf. As we approached the lamas, one lama took the scarf and placed it over my head as a blessing. Then, we were able to greet HH the Karmapa who then gave us a red thread as a symbol of the audience, an audience which also conferred the right to practice the Buddhist method and a particular invocation. That part went over most people’s heads. I, myself, was rather surprised that permission was given for this particular spiritual method. Traditionally, practicing these methods came only after studying with a spiritual guide for a length of time. But, such are our times. There was a grace in the presence of this man. He seemed a little tentative, a little unsure, but the grace was there. A peace. A blessing. A consolation. A wonder that there are people on this earth whose life is dedicated is to praying for the well being of others in a deep and profound way.
His Holiness the Karma is the head of the Karma Kagyu lineage of Tibetan Buddhism. He is considered to be the reincarnation of the founder of this lineage. The present Karmapa was recognized at the age of seven and often gives audiences and teachings on Wednedays and Saturdays.
After visiting Norbulingka and being immersed in the art and architecture of Tibet and the serenity of Japanese gardens, I went to the Gyuto Monastery where His Holiness the Karmapa now resides. The monastery is very large, with an emphasis on invocatory mantras and tantrism. You go through the residential area and up large staircases to the impressive temple at the top, whose backdrop are exquisite snow covered peaks. The effect is as if the temple was floating up the mountain, the abode of the gods.
The temple itself very large and is mostly windows on three sides. There are rows and rows of carpet covered couches for the monks during prayer time. The couches face toward the center of the room. The opposite side of the room from the door, as usual, hold a large, golden image of the Buddha, the various supporting deities, buddhas, and bodhisattvas and the raised platforms for the Karmapa and other dignitaries of the monastery. There are beautiful thangkas on all the walls above the windows and a large cylindrical cloth hanging in the center of the temple.
I arrived early and sat in the quiet of the temple. As the time for the audience approached, the few of us inside were asked to leave for a security check. In the time I was inside, many others had arrived! Due to the political situation in Tibet, the lives of these lamas are constantly in danger. The Panchen lama, recognized in 1995, was kidnapped by the Chinese when he was 5 years old and has not been seen for 10 years. The threat is real. Many have asked the Karmapa to not give public audiences because of the risk, but that is not his wish. He wishes to be available to the people and not just to his spiritual community. So, bags are checked and left outside, clothing is patted for concealed weapons, and then, quietly, one can go in and sit on the floor.
While people are filing in, a recorded talk is being given by the HH Karmapa in Tibetan with an English translation. I must admit, I wasn’t listening very carefully. Perhaps when I go with Eleanor I will be more attentive. It took a half an hour for everyone to be settled with 200-300 people present. Once everyone was settled, HH the Karmapa walked in and sat in a chair below the Buddha and in front of the people. He is a young man. He seemed tentative, and kind. Because this was a public audience, his talk was very general, encouraging people to lead a wholesome life. He did not particularly advocate spirituality or even a deeply religious life, but in leading a wholesome life based on the teachings or the dharma. For me, after having been to riveting lectures on intense topics, this was “nice” but not particularly inspiring. I wondered what his talks were like with the monks.
After the talk, we all lined up. Thankfully, I was told to bring a white scarf. As we approached the lamas, one lama took the scarf and placed it over my head as a blessing. Then, we were able to greet HH the Karmapa who then gave us a red thread as a symbol of the audience, an audience which also conferred the right to practice the Buddhist method and a particular invocation. That part went over most people’s heads. I, myself, was rather surprised that permission was given for this particular spiritual method. Traditionally, practicing these methods came only after studying with a spiritual guide for a length of time. But, such are our times. There was a grace in the presence of this man. He seemed a little tentative, a little unsure, but the grace was there. A peace. A blessing. A consolation. A wonder that there are people on this earth whose life is dedicated is to praying for the well being of others in a deep and profound way.
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