Notes
on
Teaching given by Garchen Rinpoche at Vancouver, 2003 Bardo Teaching author :
Karma
Lingpa
Tape 1 of 12All dharma brothers and sisters, wish you “tra shi de leg”. You have come from long distances and in doing so, you have made many sacrifices. You did so in order to receive the sublime dharma teaching for which I am very grateful for you all. I have come here many times before. In this world there are many lamas and teachers who go here and there to dispense dharma teachings. When we say Buddhism, in Buddhism there are vast amount of teachings just like mount meru if we could put a shape or size to the amount of dharma teachings that are out there, but if we sum it up there are nothing outside the two bodhicittas. When you actually sit down and practice, all the huge amount of Buddhist teachings are included in the two bodhicittas. What are the two essential ingredients, the essence of the Buddha’s teachings, those are the two bodhicittas. What are those two bodhicittas? One is the “relative bodhicitta”, how does the practice of relative bodhicitta help us? It will help us to see the “absolute bodhicitta”. What is “absolute bodhicitta”? Absolute bodhicitta in Sanskrit is called “tathagata garba” or the Buddha nature. Buddha himself said, “All sentient beings are enlightened except that their Buddha nature are temporarily obscured.” So therefore we need to “unobscure” our Buddha nature, we need to cleanse our Buddha nature. In order to do that we need the two bodhicitta. To sum up the two bodhicitta means to benefit other beings. When we talk in terms of obscurations of one’s Buddha nature, take the example of sky or space, cloud and sun. One’s ordinary mind is like the space, obscuration is like the cloud and bodhicitta is like the sun. We are going back to the obscurations that obscured the nature of the mind; different individuals have different layers of obscurations. Let’s take the example of those who have very little obscuration, well they are the right kind of vessels or practitioners of tantric practice. Those intermediate, those who have the level of obscurations neither two thin nor too thick kind of intermediate, for them the bodhisattva vow or the Mahayana practice would perhaps the suitable. If one has a very thick layer of obscuration who would have difficulties in understanding the other folds of teachings, perhaps Theravada tradition is suitable. So these are three different vehicles designed to suit the intellectual capacity of different individuals but the basic teaching, the foundation, the basis is the same. We can talk about the “two truths”, the relative truth and the absolute truth. The practice of self-liberation and practitioners of self-liberation and bodhisattvas, these two will fall into the category of relative truth. Tantric practice will fall under the category of absolute truth. So when we say, “we need to cleanse our mind”, that suggests that our mind is not pure and clean and by this we must understand that it is not clean because it is obscured. Obscuration means that we have a great deal of conceptual thoughts. When you grasp conceptual thoughts, when you treat conceptual thoughts as reality, meaning “having an inherent or independent existence”. This creates obscuration which brings about in this life sufferings and in the Bardo stages all kind of sufferings and situations. The reason why sentient beings are in cyclic existences, in samsara, it starts with conceptual thoughts. So it is the destination or getting rid of conceptual thoughts which equates with the purification or cleansing of the mind. So when you read through the pages of these teachings, you must come to the conclusion that you must know what to practice. There is the spiritualism and there is the materialism out there. There are the ways of the enlightened and there are the ways of the non-enlightened. The commonalities between the two is that in both cases what we strive for is happiness and causes of happiness. In both cases what we want to abandon is suffering and causes of suffering. So if we leave the spiritual teacher for a while and look at the ways of the human for example, everything we do hustling and bustling, the aim and goal is exactly the same. Now for dharma teachings, spiritualism is slightly different in that when we practice dharma we are not practice only for this life but we practice dharma so that we can have happiness and causes of happiness at all time and abandon suffering and causes of suffering for good. We are talking about permanent and eternal happiness. If you know how to practice spiritualism, then it does not matter which branch of spiritualism one follows, one is definitely going to benefit other beings. I’ve talked about the two bodhichittas, first is relative bodhicitta. If one does not have relative bodhicitta, then one can conclude by saying that there is no way at all to have any kind of experiential understanding of the absolute bodhicitta. Yes, all sentient beings have the basic Buddha nature, that Buddha nature we can say is something like water but the mind stream of sentient beings in cyclic existence is like ice cube because of afflictive emotions. Just try to visualize a freezer in while there are all bunch of ice cubes. What turns this Buddha nature which is just like water into ice cubes, it is attachment that transforms water into ice cube and because of it being transformed into ice cubes there are whole lot of pain and suffering associated with this. What we need to do is, we need to turn those ice cubes back to water. In order to do that the heat is the bodhicitta, the relative bodhicitta So when you know what to practice and how to practice, it is very, very important. Otherwise if you are highly learned, do a great deal of dharma practice, recitation of sutra, recitation of mantra, practice, meditation, if you do not have bodhicitta, all you would ever gain in return is one would be reborn in higher realms of existence but this kind of practice will not help you to reach enlightenment. When you have bodhicitta in your heart, that bodhicitta has dual purpose of benefiting others and bringing about peace and happiness for yourself. The 37 Bodhisattva Practices, the little booklet that I’ve printed and distributed for the last so many years, contains the gist of what bodhicitta is all about. When we say relative bodhicitta, you have to recognize that all sentient beings are no different from one’s own biological mother. Therefore one has to have a mind set to genuinely wanted to benefit all mother sentient beings. That is to say that when it comes to actual application, putting this ideal into practice. Of course you would put this practice according to your own means and according to your own situation. When you receive teachings whatever you do, you should think that it is to benefit sentient beings. So let’s classify all Buddha’s teachings into three classifications, one is Buddhist’s view. Buddhist’s view should be that all sentient beings are one’s own parents; therefore there are plenty of reasons why one should generate love and kindness towards them. That is the Buddhist’s view. Buddhist’s meditation, one should actually think, cleanse the mind in accepting that all sentient beings are one’s own parents and therefore you have to meditate and generate loving kindness and compassion towards them. The third is conduct. How would you actually in terms of intangible ways, how would you put all the view and meditation into practice? The application is the incorporation of the six perfections or the six paramitas in your daily activities. When you do this, when you have loving kindness and compassion in your heart, when you apply those by incorporating the six perfections or six paramitas, then there is a saying in Tibetan language, “wherever you go all places would be Buddhas’ pureland. Whomsoever you meet all those would be deities.” So when you generate loving kindness and compassion and apply, it is beneficial to others which in turn bring about peace and happiness to yourself. All dharma activities, if we separate them and put in pigeon holes, they should fall in the six perfections or six paramitas. I am giving a dharma discourse right now and everything I say must fit in these pigeon holes or six paramitas. When you listen to dharma discourse you must also make sure that everything you hear must fit in the six pigeon holes. Your physical activities, your speech, your mental activities, all these your mind must be trained to be able to incorporate the six perfections or six paramitas. For example when a dharma teachings is giving or when you receive dharma teaching or when you come and receive teaching, everything that cost you to come here and receive dharma teaching can be said that it is the first of the six paramitas which is “giving”. Once you are here receiving the teaching without attachment, aversion, without mental judgement, without any kind of conflict in your mind stream, and when you do so and receive dharma teaching with loving kindness in your mind stream, then that would be adhering to the morality, the moral code of conduct which would be the second of the six perfections. When you make that effort, whatever sacrifices you have made, whatever you persevere, and the effort that you are making right now to sit down quietly and receive the teaching is “patience”. As I always do sometimes where there is the need for translators’ little footnote of clarification, I do that. Where I think it is really important I would like to do that here. One of the six paramitas, translation in English language always translated as “patience”; please understand that it is not just the word “patience”. Depending upon other context, it can very well be endurance, perseverance because like the heavy burden that Milarepa carried on his back, you know until there are all the blacks and blues, that we cannot say Milarepa is very patient, but endure. So depending on the context you use it is not always patience, but it can mean endurance, it can mean perseverance. Going back to Rinpoche’s teaching now, when you receive teaching you are doing so to benefit sentient beings, that requires certain amount of stability in your mind set and that is Samadhi or single pointed concentration, one of the six paramitas. When you do all these kind of things, what enables you to do all these things? It is wisdom, indiscriminating wisdom of what is attachment and what is aversion. All these things are possible because of your wisdom. That is also one of the six paramitas. In the 37 Bodhisattva Practices, it is clearly mentioned that when there is no indiscriminating wisdom one cannot possibly practice the rest of the five paramitas. So starting from now till you reach enlightenment, at all times in your practice you need the sixth paramitas which is indiscriminating wisdom. Today’s topic is the “introduction to Bardo state”, Bardo or intermediate gap between death and rebirth. In Bardo teaching we have a complete teachings of all the paths, different stage different path, Bardo teaching includes everything. Bardo teachings have teachings related to this current life as well as lives after. Gyobpa Rinpoche, the founder of Drikung Kagyu lineage, said that “when you have an experiential understanding of absolute truth, in it you’ll find that the experiences of this life, the Bardo state and the life after are absolutely the same”. This current life when you have an experiential understanding of the absolute truth, you’ll find that all these experiences in this current life are just like dreams, like illusions. What it means is that one would have an experiential understanding that none of these experiences are inherently existing or having independent existence. Does it mean that all activities will cease, no we will go and do our daily activities like normal but we have this experiential understanding that all these phenomena do not have an inherent existence. Therefore one would not have grasping or attachment. Bardo state is exactly the same like that. When you do not have attachment and grasping, then there will not be the question of arising fear. When Gyobpa Rinpoche says the experiences of this life, the Bardo state and the life after, he is saying, he is teaching us that when we do not have attachment, when we see that our experiences in this life as illusions, as dreams, then there will not be the cause to attachment and aversion because now we have no grasping to our experiences as reality. So when we do not have attachment or grasping, you can go on and do the same thing you have already been doing, sleeping, eating, do whatever you do. You’ll be doing the same thing but because you do not have attachment or aversion, none of these activities are going to affect us. Where we have joy and happiness, it is arisen but we do not have attachment or clinging, grasping. When you do not have attachment and clinging to joy, happiness, bliss, then at the other end of the spectrum is pain and suffering. When pain and suffering do arise, we would not recognize it as pain and suffering, it is an emotion that arises. An emotion that is not be treated as aversion because we do not have attachment. Where there is no attachment there should not be any aversion. So these are really the practices and experiences of bodhisattvas, to them they are free of attachment and free of aversion. When peace and joy arise there is no attachment and when pain and suffering arise there is no aversion. But for our cases it is different. We will go to Page 23 of the text. This dealt with the Bardo of the present life. Rinpoche is going to give commentary on this. We are going to read from Page 23 “From the profound path…” to the second Tibetan line on Page 24 in English. There are six different bardos. One that we are dealing right now is the Bardo of birthplace or birthplace Bardo as stated in the text. Here in one dictionary it says Bardo of the present life. Rinpoche says it is the Bardo from the time of one’s birth to one’s departure from this world which is one’s death. It is that period. We are talking really is the Bardo of this present life, this current life. A great deal of this have been said in the 37 Bodhisattva Practices. In the text where it says, “Tshe La Long Med…” the English translation for that is “there is no spare time in this life”. The reference here is in the Buddhist’s teaching we referred to the what is called the “four mind reversals” which are talking about the “rarity of human life”, impermanence etc. The particular reference in this case where it says “not having time to spare” is talking about impermanence. There is no telling when the death is going to strike. “Tshe La Long Med…”, the Tibetan root text, “tshe” is life, “long” is spare time or leisure, “med” is negative. That is “no time to spare in this life”. We all know that none of us is going to live forever. That we understand but our problem is we do not feel that. We feel that we are going to live for a long time. We tend to think about and say there is a case or there was a case that there is a person who lived for hundred years, 105 years etc. etc. We do not really feel that death can come any time. There are countless number of causes of death as we all know, some passed away in mother’s womb and it is said that this very planet is going to, one day come to nothing. On a daily basis we can see and understand that the stars exploded and occasionally we hear the news that someone you once knew had passed away. But what is actually happening in the world is on a constant basis, beings are born and beings are passing away. We have worlds on this planet where thousands of people are perished, there are natural calamities like earthquakes, typhoons, famine, and thousands and thousands of beings perished. So when we say we do not have time to spare, first we hear this, it is the words of the Buddha that the outer shell, the very cosmos is going to come to an end one day. It is the words of the Buddha that all inner inhabitants are subject to birth and death. So when we have this teaching from the Buddha, we have to take this teaching to heart, sit down and actually meditate and feel this. That’s why in our preliminary practice we have a hundred days set aside just to sit down and meditate on the four mind reversals. If you do not sit down and meditate on these, then you are just going to have an academic understanding of this and you never going to feel these things. Someone asks to a master and says, “if I were to practice just one aspect of dharma, which is the most profound of all the practices?” The answer to that is the meditation on impermanence of all phenomena including life. When you think about that it is so important because it is impermanent of life and death that inspires you to in the first place enter the path of dharma. (End
of Tape 1 of 12) Tape 2 of 12The root text, the next one is “le lo”. “Le Lo” in Tibetan is laziness. Laziness is ignorance. This forms part of the seven different kinds of negative conducts. When something has to be done, one will procrastinate and say, “well, what has to be done this year I’ll put off till next year” and one would say to oneself, “well, let’s take a rest, we can always attend to that later on”. One of the seven negative thoughts is “doubt”. When you hear about impermanence, immediately you should induce a sense of emergence in yourself and say to yourself, “what is it all about impermanence?” See how valid it is, how much it applies to you. When you know that it is a valid thing and that it applies to you, one should make it an extra effort in your dharma practice, day and night time. Whenever there is a spare moment say “om ma ni ped med hung” etc. When you made that extra effort, it is diligence or diligent effort which is antidote to laziness. This morning we had talked about laziness and the root text here it says, “there is no spare time in this life, abandoning laziness” etc. Now here how do we abandon laziness? To abandon laziness we have to learn, reflect and meditate. The first one literally in Tibetan is “hearing” and in essence it means “learning”. Once you have learned and you reflect on what you have learned. One should reflect on what you have learned and come to some kind of decision, sit down and meditate on those. We have heard a great deal, in another word we have learned a great deal about Buddhism. Now it is time to hold on to the essence teaching. The essence teaching is the “two truths”, the “relative truth” and “absolute truth”. What is relative truth? Relative truth is the cause and effect relationship. What it tells you is if you undertake or do virtuous deeds it is going to bring about happiness and if you conduct yourself in non-virtuous deeds, these non-virtuous deeds are going to bring about pain and suffering. Both the good causes and bad causes are within one’s own mind. Virtuous and non-virtuous both are in our own mind. Now it is time to turn inwardly and see the essence teaching. When one’s intent or motivation is tainted with discursive thoughts, even when one is going to do virtues, something apparently is virtuous; it would turn out to be non-virtuous. The result would be non-virtuous. Behind all discursive thoughts and actions lies the root cause of all, which is attachment and grasping. It is attachment and grasping from which arises the 84,000 different kinds of afflictive emotions. Three poisons, for example, cause one’s rebirth in the three lower realms of existence. One’s existence in samsara consisting six realms of existence is because of the six negative emotions and behind all these is attachment and grasping. When we talk in terms of virtues, behind each virtuous deed lies the driving force which is love. Love is the cause of happiness for oneself and others. Where there is love there is peace and happiness in this current life. It is one thing that brings about benefiting others and peace and happiness to oneself. Where there is love and bodhicitta there will be peace and happiness in this current life or short term and it is also the reason for bringing about lasting peace and happiness. So when we say cause and effect relationship we are basically talking about attachment, grasping on one hand and benefiting others on the other. We say that cause and effect relationship is infallible because Buddha had taught us like that. Why is that so? Buddha said whatever you had been in former lives it reflected on how you are what you are in your physical body in this life. Buddha said whatever you are going to be in your future life it is reflected on your mind in this life. So in this life we do not have freedom or control over what we desire. All want happiness and causes of happiness but few have happiness and causes of happiness because the majority of us succumb to the three poisons, the root of which is attachment and grasping. The three poisons are attachment, aversion and ignorance. When we succumb to the three poisons whatever we are in this life is the ripening of the karma that we had created in former lives. The beings of all the six realms of existence in samsara are the product of whatever they had done in former lives. So when you believe in this, both theoretically and otherwise, when you accept that cause and effect relationship is absolutely infallible, if you have this kind of belief, then whenever there is a negative thought arising in your mind stream and immediately you would want to do something about it. In any case when you know what cause and effect relationship is all about you would not want to part from this current existence with a great deal of negative imprints on your mind stream, those imprints being attachment, aversion and ignorance. It is because these would be the cause of one’s rebirth in the three lower realms of existence. So watchful mind is what is needed here. Be mindful and watchful because when you part away from this existence with these negative imprints and these would be so negative that it is bad for you and it is bad for others. So first learn what cause and effect relationship is all about, listen to the teaching and then reflect on this teaching. Finally when you come to some kind of resolution in your mind as what cause and relationship is, then it is time to sit down and meditate. So this is what we called relative truth, which is cause and effect relationship. Absolute truth is mahamudra or dzogchen teaching. The essence of mahamudra and dzogchen teaching is they both talk about emptiness. Absolute truth means emptiness. Emptiness does not mean that it is empty of everything and that it does not have any kind of qualities. So when we talk in terms of emptiness what we are talking about, empty of what? It is empty of causes and conditions. When we understand this and when you meditate on loving kindness and compassion and when you experience the true nature of mind, you will experience that mind is just like the space. It is empty of afflictive emotions. When afflictive emotions arise, when you do not unleash these afflictive emotions and when you do not have attachment and grasping, it will be something like the burning away of a seed. When the seed is burnt away there is no question of that seed germinating and a flower blooming. When you do not grasp both pain and pleasure, when you understand that both pain and pleasure do not have independent existence, which is emptiness, then whatever kind of thought arises, that thought would not create karma. That thought will dissipate by itself because the mind, the nature of mind is like space, it is the dharmakaya state of Buddhahood. All ground is like the space and when you do not create karma by unleashing or by doing things with conceptual thoughts, then you are in tune with absolute truth or emptiness. Going back to the three key words, one is hearing or learning, the second one is reflecting and the third meditating. What do we meditate on? When we meditate we must have our alert mind on guard. Just like Milarepa said the practice must be incorporated in one’s normal ordinary activities like walking, talking, sleeping and eating at all times. One must be mindful, watchful and virtuous. When we say meditate, meditate on loving kindness and compassion with your alert mind, always remaining in that virtuous mode of generating loving kindness and compassion. Thinking of all sentient beings as one’s own parents, meditating on loving kindness and compassion which will create the causes and conditions for you to be able to get rid of the poisons like desire. When you go into shamatha meditation and when you experience the true nature of mind, that is the state of mind that we are seeking for and that state of mind is self-seeing awareness, self-illuminating awareness. What kind of qualities does this state of mind, state of emptiness have? It is clarity whose essence is emptiness. Or put it in a different way it is emptiness whose nature is clarity. So when you experience that experience then you understand that it is the experience of emptiness and through meditation it is time then to stabilize that meditation. The commentary is on the last Tibetan line on Page 23 where it says, “nang sem lam long…” When you understand the true nature of mind then you’ll find that the true nature of mind is like the space, sky up above. You’ll understand that both happiness and suffering are emptiness or they are empty of inherent existence. You’ll understand that the six realms of existence are the creation of afflictive emotions. The outer cosmos, inner sentient beings, all these are the creations of afflictive emotions and those emotions come from the mind. The nature of the mind is like the space. The root text here, “nang sem”, “nang” means appearances and “sem” is the mind, mind and appearances. “Lam long” is taking them into the path, taking them as the path. If you can take the appearances and the mind, the ordinary mind, whatever appears on the mind into the path, as the path, and then you’ll find that both samsara and nirvana arise from the three kayas or the three bodies of the enlightened beings. We have said from the very beginning that the ground is emptiness which is dharmakaya and out of emptiness, we talk about celestial mansion, we talk about deities etc. etc., the samboghakaya state of Buddhahood, and the samsara and the inhabitants or the beings within are very very transient and temporary, otherwise their basic nature is the Buddha nature. The six realms of existence are temporary because none of these six existences have independent or inherent existence and these are included in the three kayas or the three bodies of the enlightened beings. If you want to understand and have this experience then you have to turn inwardly and look at the nature of your own mind. The minute you have an experiential understanding of what emptiness is all about, instantaneously your grasping that all phenomena have a reality or nature will dismantle. So when you look at whatever kind of phenomenon it may be, when you understand that that phenomenon does not have an independent existence, in that state of mind when you come across a human being and look at him or her. Indeed you do see a form out there but you realize and understand that form is a temporary thing, it is a composite thing. Whatever is composite is subject to destruction. But when you look at the form and say to yourself, “that form is a composite thing and the only thing that is exactly the same with me is the mind in its pure form”. His or her mind and the nature of my mind are exactly the same. So in that kind of mentality you do not have attachment or grasping. Then if you can prolong that experience with your watchful mind, that is the way to go. When you do not have attachment and grasping the state of mind can be labeled as clarity and emptiness or the union of clarity and emptiness. The essence being emptiness like the space is dharmakaya. The nature being clear is sambongaya, the seed of samboghakaya. We all talking about the mind, the mind’s essence is emptiness like the space, dharmakaya. Mind’s nature is clarity like the seed of sambongaya. Then mind is neither here or there, it is all-pervading, all-pervading nature of divine grace or compassion. It is the seed of nirmanakaya state of Buddhahood. That is why we say our own mind embodies all the three kayas and when you stabilize this experiential understanding, then we call that attainment of enlightenment. Quickly putting everything into proper perspective, the subject topic is Bardo, Rinpoche is discussing the six bardos and right now we are dealing with the first Bardo. The teaching is by Karma Lingpa. Turn to Page 24 first line where it says, “at this moment where we have for once attained a human body”. If we aspires to attain the three kayas or three bodies of the enlightened beings, then we have to be born as a human being with all the wonderful attributes, eight leisures, ten endowments, all together 18 wonderful attributes. In the teaching we are taught that how difficult it is to be born as a human being with all these wonderful attributes and this teaching is given to us by citing examples as to how it is difficult to be born as a human being, by citing numerical figures and by citing what kind of causes and conditions one would need to be born as a human being. Now after having born as a precious human being, then it is up to us to engage in a mixture of mundane and spiritual activities. If we can be like Milarepa then of course it is wonderful, but in most of our cases it would be very difficult. So at least let there be either 50/50 or quarter of our ordinary activities and spiritual activities. So let us incorporate in our mundane activities the six perfections or six paramitas. The outer physical body is not the important thing, the inner mind is and because it is the wonderful precious human life that we have, we must make the best possible use and that we must not waste it. This is the teaching of hidden treasure by Guru Rinpoche and so each word is valid and important to us. Next Bardo is “mi lam” Bardo, the dream Bardo. Bardo is an intermediate gap or “interlude” referring to any situation in between one major situation and the one following it. When you go to sleep, we are talking about tonight till tomorrow morning. In that period, when you go off to sleep, Rinpoche says, it is exactly the same as passing away. Sleep or die… (End of Tape 2 of 12) Tape 3 of 12 Missing
recording …in the sense that both do not have an independent identity, absolute, both are relative. In that way both are same. In the first Bardo I’ve said the appearances are the creation of the mind, same thing applies to dream. In your dream sometimes the dream can be very elaborate. You go to fancy places, meet all kinds of people and do all kinds of activities etc. So you can say that all these things that appear in the dream state is absolutely the same as the appearances in that all the things seeing or experiencing in the dream state is kind of expansion of your own mind. Then the third line on Page 24 which reads with the words, “kye ma”. “Kye ma” is kind of lamenting, something like “alas”. It goes on to say, “when the dream Bardo is dawning upon me, abandoning carelessly, and stupidly lying like a corpse, enters the natural sphere of unwavering attentiveness”. “Ti mug” is ignorance and “ro nyal”, through ignorance arising laziness and resulting in sleeping like a corpse. Sometimes when you ask what is the purpose of sleeping like a corpse and someone will turn around and tell you that it will enhance your health, it’s a good thing for your health. That is just about it. When you go on sleeping like a corpse that is because you are not mindful, heedful and watchful. The teaching here says that we should not do that. In this dream Bardo or the interlude of the dream state we should not just sleep like a corpse and that be the end of it. Rinpoche says one should always be not wandering away your attention. What it means is sleeping and dreaming an ordinary dream that is not the way to go. Even in your sleep you should be mindful, heedful and watchful. Sleep and dream are in the state of the true nature of mind. How do we achieve that? There is a thing called “vajra wind recitation”. When you breathe in, then hold the breath and breathe out, each time you’ll be reciting “om ah hung”, “Om ah hung”, “Om ah hung…”. What you are doing is you are training not only when you are awake but training your mind to be able to remain alert in your sleep. You’ll train it till you attain the ability to remember to recognize the dream when you do have a dream. When all of a sudden you have a dream you realize “oh, I am in a state of dream!” and be able to say that. Spinning the hand prayer wheel for example, Rinpoche says, it is also useful in keeping a person alert and mindful to the extent that when you are sleeping and have a dream, all of a sudden because of your training in mindfulness, you remember the prayer wheel, “oh, yes! I should be spinning that prayer wheel” and simultaneously realize that you are in a dream state. Question: When we recite the “om ah hung”, is that a breathing exercise? Answer: “Om ah hung” is what we called “vajra wind recitation”. What it does is, it ties in with merging of the mind with wind. To be able to do that we seek for the help of reciting that “om ah hung”, “om ah hung”. What we are trying to do is that we are trying to do something to our physical body, speech and mind. The Tibetan words mean a whole lots of things, the heedfulness and carefulness. So to be physically heedful or careful, sleeping like the buddha with the right side down have the flat palm of your right hand under your right cheek and sleep in a manner that is conducive to proper dharma practice. That is your physical body. Speech, instead of engaging in other things, recite “om ah hung, om ah hung…” Keep on doing that and carrying that experience into your sleep. Mind, try with all the effort, make the mind, train the mind to be free of conceptual thoughts. So for that purpose we have this vajra wind recitation. We are talking about the second Bardo which is dream Bardo. We have said we should not sleep like a corpse but always try to be watchful, mindful and heedful. Now what should we actually be doing, it says recognizing your dreams, practice transforming illusion into luminosity. In this particular case, Rinpoche says, we are kind of practice step by step. The first step would be we train the mind to dream virtuous things. We train the mind to always dream something virtuous, something to help others etc. When we are able to do that, then the next stage would be to phasing out the dream all together. The frequency of your dream will be lesser, lesser and lesser. The final phase would be train the mind to remain in a thing called luminosity, that is in your dream state. Rinpoche says that there are three different levels of sleep. When you go into sleep, the first layer would be kind of superficial that’s where you start dreaming dreams. If you go a little deeper than that you will go actually fall into sleep. If you go deeper than that it is kind of really, really deep sleep. The final aim of training the mind, in the dream yoga if you like, is to train mind so that when you accomplish it, in the last two levels of sleep i.e. the sleep and the deep sleep, there will be a luminosity like lighting a small candle in a vase there will be that clear luminosity in your dream state. It will not be solid in your sleep. It will not be kind of blacking out. Here there are two key words in the last line. “Trul Gyur”, it is translated as practice of transforming illusion into luminosity. In one dictionary, “Trul Gyur” is apparitions and transformations, it is talking about a great deal more than luminosity in your deep sleep but you are now manifesting all kind of things and apparitions. Rinpoche says that is another topic. Page 24 last Tibetan line which says, “mi lam zung le…” etc. Here the three key words are, “mi lam” is dream, the translation here is, “recognizing your dreams, practice transforming illusion into luminosity.” Really I would translate this as, “manifestation and transformation or “Trul Gyur” for transforming illusion. Rinpoche says using dream as a tool and manifest at will the things that you want to manifest in your dream and transform those so manifested, whatever you have willfully manifested in your dream state, transform those manifestations into other things. That enhances your meditation in the true nature. Here Rinpoche says it is indeed very difficult to be able to do all these things. To be able to do all these things one would require to go into retreat for a long time and stabilize one’s meditation in calm-abiding meditation. But Rinpoche can talk about what can be done if one has many years of experience in meditation and finally stabilize one’s meditation in calm-abiding. The words “Trul Gyur” as I’ve translated as “manifestation and transformation” is precisely right as Rinpoche is explaining right now. Rinpoche says, Milarepa said if you can experience day time experiences and night time dreams as being same in that both do not have inherent existence and that both are illusory, then it is a definite sign of successful stabilized meditation. Now how can you train your mind to achieve all these things especially in the dream stage? Rinpoche says during the day time all phenomena that you come into contact, sight, sound and everything, if you train the mind to accept that all these are composite things and that none of these are permanent. This will help you to lessen your attachment and aversion, and gradually completely get rid of attachment and aversion. That is one way of beginning to train the mind towards being able to manipulate with your dreams. Another method is sitting upright and sleeping or dozing off in a meditative state with day time experiences slowly merging with the process of dozing off into a sleep and carry that day time wakeful experience into your drowsiness and finally dozing off to sleep. Another way would be sleep on your right side with the flat palm of your right hand under your right cheek and eat as little dinner as possible. I’ve asked specifically because I want to be sure about those two words that I translated as “manifestation and transformation”. I’ve asked how do these tie in with the dream state. Rinpoche says as your meditation and experience progresses then you can doze off to a sleep and in your dream you can do all kinds of sophisticated things like having a dream of yourself transforming into a bird and that bird flying off to Amitabha’s Sukhavati for example, and coming face to face with Amitabha. That is the word “manifestation” manifesting yourself into a bird and doing everything. Then the “transformation” part, I’ve asked how does it play in the dream. Transformation here in the text it says, “transforming into luminosity”. Rinpoche says that part is really difficult, “luminosity” part of it but Rinpoche did not say a great deal on that. There is this word “luminosity”, the reason why I say it is difficult to deal with for us is that luminosity is transformed experiences we talked about dozing off, the dream state and then deep sleep and very, very deep sleep. Now transformation of experiences, dream experiences during that very, very deep sleep into luminosity that is going to be very difficult. If one is able to do that the end result, what happens is, reaching enlightenment in one life time. The way this happens is when you pass away, when you go through the actual dying process, when everything the life force starts to cease, when everything come to a point where there is a pitch darkness, kind of blacking out, consciousness ceases, instantaneously there will be, because of one’s own practices, there will be this overwhelming experience of luminosity. In that luminosity one would just reach enlightenment instantaneously. That is what we are talking about when we talk about luminosity. So we leave this aside. If we are as practitioners being able to recognize in our dream state that indeed we are dreaming and that it is substanceless, that it is something not worthy of attachment and grasping. This ties in with the creation stage of the practice. If we can at will recognize all our dream experience as dream experience. This is an indication enough to suggest that one would be able to reach the samboghakaya state of Buddhahood in the Bardo state, that is to say after death. To us most practitioners why it is so important is, as practitioner who are trying to understand what the concept of emptiness is and what conceptual thoughts do etc. etc. With aspirational prayers we must try to train the mind so that your pre-bed-time experiences in whatever kind of meditative state you are in, carry that meditative state into the sleep period forget about remembering or manipulating with the dream etc. etc. But when you do wake up then train the mind to be able to immediately be back on track in that same meditative mode that you were before you went to sleep. So there is the continuity. If we can establish that, if we can through meditation, through practice we can do that, then in the words of Khenpo Munsel, they told us that we will never have to experience the extremes of Bardo state after death. We say when you are having a dream experience and when you recognize and have this experiential understanding of the true nature of mind during the dream state, then it is said that one will reach enlightenment etc. etc. There is a sound reason for that. In all sutrayana teachings and in all tantric teachings, in a uniform fashion Lord Buddha teaches us that all sentient beings have Buddha nature. Now here it talks about luminosity. What happens is during the sleep, when you go into the sleep especially when you are in a very, very deep sleep, all your conceptual thoughts cease. It is something like merging yourself, kind of reverting yourself back to your true nature, true nature being the essence of the Buddhas, that Buddha nature. During mahamudra or dzogchen teachings when you are being introducing to the true nature of mind which is the introduction to the Buddhist’s view, we make mention of a self-luminosity. That means now we have two luminosities, one is the ground luminosity and the other is self-luminosity. A state of mind that is completely free of conceptual thought is called ground luminosity. Whatever is processed within you, as introduced to you during mahamudra or dzogchen teachings is called the self-luminosity. So the merging of the two we call it “mother and child reunion”. Mother being the ground luminosity and child being the self-luminosity and the two are kind of reunited. When that reunion takes place then that state of mind is the union of clarity and emptiness. To this day we all sentient beings have attachment and aversion, when you are free of conceptual thoughts, that means there is no attachment and there is no aversion and that state of mind is called the self-seeing wisdom which sees the non-existence of attachment or aversion. That state of mind is like the space, the sheer clarity and luminosity and that state of mind is the same as the state of mind of a fully enlightened being. So that is why so much importance is given to the dream state and sleep time experience. (End of Tape 3 of 12) Tape 4 of 12 We are talking about enlightenment. If you do a diligent practice, if the practice is successful, that is, you are practicing, meditating, in that state you fall off to sleep. It is total kind of black out. When that black out happens though, (black out means without any conceptual thought) that means merging with the ground luminosity. As soon as you wake up in that very instant if you can be back on track to your meditative absorption that you were doing prior to going off to sleep, then that is instant enlightenment, the state of dharmakaya. That is one we’ve dealt with. Second, you have been meditating, you fall off to sleep and then you wake up and all of a sudden one solid conceptual thought occurs, “Oh! Where am I? Oh yes! I was doing that meditation.” Then you go back on track. Because of that one single conceptual thought then you will not be able to reach the state of dharmakaya but you will reach samboghakaya state of Buddhahood if you have done a great deal in creation stage of your practice and have a profusion of devotion to your guru and when all the causes and conditions are present and right. Page 25 the top of the page it says, “don’t sleep like an animal, do the practice which mixes sleep and reality.” If the last sentence is difficult to kind of listen to, Rinpoche says, the dream state, that state must be merged with the introduction to the true nature of mind. That experience must be merged together with the sleep experience. I’ve asked Rinpoche this question, “on one hand we have the buddha nature, we’ve talked about the ground luminosity, we’ve talked about the self luminosity, we’ve talked about the reunion of mother and child, so I’ve asked Rinpoche, are these three synonymous with each other, is it the very same thing?” Rinpoche says, “yes” and reunion of mother and child is a figurative speech, otherwise there is no mother and there is no child. If you are a good practitioner, then you have an opportunity to actualize the three kayas or the three bodies of the enlightened being in a step by step fashion. But if you do not have that practice then when you passed away from this life, you’ll have everything else except the physical body. You’ll have feelings. You’ll have consciousness. All these things will be intact. Along with these feelings, you’ll have needs and wants just the way you have these in this life. But none of those will be fulfilled. You’ll have all the emotions. Anger for example will result you to take rebirth in the realm of hell. Just think about it, the other kind or flip side would be bodhicitta, destination is Sukhavati. So this is the difference between one who practices and has experiential understanding versus those who do not have any kind of practice. Now we will go on to the next Bardo, again it says, “Kye ma” or “alas”, “when the contemplating Bardo is dawning upon me, abandoning all kinds of wandering and deluded thoughts” etc. etc. Because we are going to otherwise face a lot of difficulties in life as well as after life, after death, we must embark on, we must travel the path of sublime dharma. Now in our case, the Tibetan form of Buddhism we have four major lineages and each has a kind of graduated path leading to enlightenment, a kind of body enlightenment path. Here we talk about the Bardo of contemplation. Bardo is a gap and interlude. Bardo of contemplation begins from the day you become a practitioner till you reach the full of that practice. That is the interlude. That is the gap. That is called the Bardo of contemplation. Another example would be the day you start your preliminary practice till you finish the actual practice. This is just an example. So what do we then practice? There is the delusion as the root text here says. The delusion is just like waves and waves after waves on the ocean surface, always pre-occupied with the kind of activities in order to lead a life-style. These activities are mainly driven either by attachment or aversion or ignorance. Everything we do associate with these three poisons we treat them as reality. That is called delusion, treating something as real when that something is not real. Where there is no form we attach form to something that we perceive. If you understand the nature of a form as not inherently existing, that is called the union of appearances and emptiness. When you hear a sound and if you understand that the very nature of that sound, that is called the union of sound and emptiness. If you do not have this kind of understanding then if someone utter a harsh word you’ll take exception to that and be very agitated or angry, all because of subject and object duality. So we begin by saying “alas, when the contemplating Bardo is dawning upon me, abandoning all kinds of wandering and deluded thoughts”. Abandonment of wandering and deluded thoughts, does it mean that we have to cease to exist as ordinary being? Not at all!” Then how can apply that teaching in a practical sense? Well, we can discuss that in terms of past, present and future. In the context of past, whatever had happened in the past had already gone. There is no point in chasing the past. We often hear people talk about their childhood experience and how sad, how mentally scarred etc. etc. Some even contemplate on committing suicide because of some past experience. It had already happened. It had already been gone. So we should not be chasing what had already been gone and history. Then there are those who bring in something in the future that hasn’t come yet at all. Does it mean that we should cease to plan for the future? Not at all! We must plan because we have to live a normal life. Make short-term plan and long-term plan but understand that whether or not things are going to according to your plan will be determined by past karma and one’s own accumulation of virtues. By all means make plan but do not have this kind of grasping and clinging on to your plan and always understand that plans may not work out. When they do not work out that is it. Do not have any kind of delusion about this and don’t hang on to these plans. Right now at this present moment we have lot of delusions, attachment and aversion. Especially the attachment and aversion related conceptual thoughts we must abandon. When we have attachment and aversion, of all the emotions attachment and aversion are shelved most sharply but these are not absolute things…missing recording…as already been mentioned, it is the luminosities, the ground and self. Try your best not to follow your conceptual thoughts and be overwhelmed by your conceptual thoughts. Then you may ask, “in what kind of state of mind should I be stabilizing my meditation?” When you look inwardly you will detect the rising and disappearing of conceptual thoughts. It is that aspect of the mind which ceases and detects the rising of conceptual thoughts and the disappearing of conceptual thoughts. That you have to hold on and stabilize your meditation in that aspect of the mind. For the time being that is it. At this juncture, try not to follow past, try not to bring in the future because it hasn’t come, and in this present moment try to remain without conceptual thoughts and when conceptual thoughts arise your alert mind will recognize. Then instead of following the conceptual thoughts try to be back in tune with the alert mind. (End
of Tape 4 of 12) Tape 5 of 12 Yesterday we were in the middle of Page 25, we finish “nam yeng thrul pai…” etc. “abandoning all kinds of wandering and deluded thoughts”. Then we are going to pick up from the next line where “remain in the state which has no distraction of clinging, free from all limits”. The key words here are “yeng med” and “dzin med”. These are important, Rinpoche says, this line deals with the essence of the teaching of both mahamudra and dzogchen pertinent to the Buddhist’s view. Rinpoche says it will be useful to the practitioners so he is going to talk a little bit more about these two key words “yeng med” and “dzin med”. When you are focussing on something and all of a sudden there is a distraction, “yeng” is not the distraction itself but it is the act of being distracted. It says here “remain in the state which has no distraction”. “Yeng med” isn’t any distraction but where there is a distraction not being distracted is the key thing. It is not having a distraction but not being distracted. It is “yeng med”. Rinpoche says, not being distracted and going into shamatha meditation or calm-abiding meditation, we have to start from there. Going to shamatha meditation or calm-abiding meditation and train the mind not to be distracted. Normally where a mind state that does not have attachment or aversion means that it is a truthful mind which means that the mind is abiding in calmness or calm-abiding meditation or shamatha. In 37 Bodhisattva Practices there is a verse which says, where there are neither enemies nor friends but where is equanimity then there is peace of mind or there is calm-abiding. When you are in shamatha meditation or calm-abiding meditation that meditation will be able to take care of or dissipate all these not so strong conceptual thoughts that arise. One by one when you are able to get rid of these not so strong conceptual thoughts and then there will be a time when your meditation will go one notch higher and gear into vipassana meditation or insight meditation. When you go into vipassana or insight meditation that state of mind would be like a bucket of pure water, all the sediments are right down at the bottom and the water is pure and unagitated. When you look at the nature of that mind, the watchful mind, the seer would see the state of your mind and that which sees, the subject and object both are same. There is no separate seer and there is no separate object that is to be seen. It is the clarity of that mind and we call that the union of clarity and emptiness. The fact that there is the very clarity of awareness that is the clarity part of the clarity and emptiness. Emptiness because that clarity does not have an inherent existence. Next key word “dzin med” is non-grasping or no clinging. When you have no clinging or grasping what it means is in that state of mind when conceptual thoughts arise, they just arise and because you do not grasp at them they just disappear. So nothing happens to the state in clarity of your state of mind. This is the Buddhist’s view and this is the absolute truth. It is very often emphasize and re-emphasize that one of the biggest faults or defects of meditation is grasping. Sakya Pandita had clearly said that where there is grasping that state of mind is not tuned in with the Buddhist’s view. Next word is “non-grasping”. All kinds of faults arise from grasping. So it is important to understand that the negative things that can arise when you have attachment and grasping and what positive things that can be achieved when the mind stream does not have grasping. Guru Rinpoche teaches us to sever or cut the rope that is binding you with attachment and clinging. The duality of this idea of having a doer and a deed, this kind of subject and object duality, Guru Rinpoche teaches us to cut that away. We must investigate what happens when you have attachment and grasping. When you hear someone say something nice about you, all you are really hearing is sound and when you have that attachment and grasping to the sound then you will be tend to be very happy because someone says good thing about you. Conversely, we often think of the nasty things that were said about us a year ago and still feel bad about it. Why, because we have that attachment and grasping. Now when we do away with this grasping then if you hear someone saying something bad about yourself, just remind yourself that after all it is a sound and it does not have any essence. When you can train your mind to accept in this way then your mind is going to be let pure. When you have attachment and grasping, then this thing called obscuration clicks in. Obscuration is the result of attachment and grasping. That is because we have attachment on one side and aversion on the other side and attachment and aversion will arise from all the sense objects out there including form, etc. So the key thing is to trying to find out to yourself what attachment and grasping does and try to keep the mind pure. Grasping or non-grasping, when you practice, especially when you practice relative bodhicitta, of course you have to have a certain amount of grasping. You have to hold on to or grasp on those things that are conducive to your practice of relative bodhicitta, for example lama, spiritual friends, parents and friends who are instrumental in achieving your goal of practicing relative bodhicitta. So whatever is beneficial you grasp or hold on to them and whatever isn’t you just abandon it. Because with the positive grasping it will help you to generate loving kindness and compassion which is bodhicitta but things cannot be said about bad company or the things that are detrimental to your practice. Next one is “thar drel”, the translation here it says, “free from all limits”. The correct translation here should be “beyond extremes”, beyond all extremes. Rinpoche says “thar” is “extremes”, depending on which particular count you are talking about there are the eight extremes and there are the four extremes and there are the two extremes etc. etc. But Gyobpa Rinpoche, the founder of Drikung Kagyu lineage says, “let’s not yourself be contacted, tied down or tied to the three great ones”, the three great ones talking about the great mahamudra, the great maha-santi or dzogchen teaching or great madhyamika, the middle path. What Gyobpa Rinpoche meant was, Rinpoche says, let the mind, when you are in the absolute truth, let the mind stay in its own natural form, kind of untie to the three great ones. Rinpoche explains that sometimes when you think you are able to successfully meditate on mahamudra or dzogchen or whatever the case may be, then you have a feeling that you are succeeding in mahamudra meditation and immediately you are kind of tied to the great thing called mahamudra. That should be avoided. When you think, “oh! Yes, this experiential understanding that I am feeling is really the essence of dzogchen teachings”. Immediately a grasping is established and because of that what was actually the dzogchen experience is now turned into grasping. It should be, Rinpoche says, like a butter lamp or a candle, gracefully, naturally burning, the mind should be let to that free from all extremes. For that it is what meant by uncontacted or untied to the three great ones. If you have question in this regard because this seems to be a key thing pertinent to your practice you may ask question, says Rinpoche. Question: When we do the mahamudra or dzogchen practice we should not have conceptual thought but in the tantric practice it also required that we have hundred percent of devotion to our Guru. How does that inter-relate with the practice of dzogchen or mahamudra? Answer: Here we are talking about two things. One is relative truth and the other is absolute truth. At the relative level we need to generate love and compassion, love and devotion to lama etc. etc. When you have these devotion, love and compassion abundant, then you’ll have tears in your eyes, tears kind of rolling down your cheek because of compassion and devotion. But when you go into the absolute truth, the mahamudra or dzogchen when you are in the view meditation, there is no room for emotions at all. It is beyond emotions and there is no tear, no emotion. So this is talking about two different things. Question:
(Missing
recording: When we are do meditation
practice and if a thought arise thinking that the meditation is going
on quite
well, what should we do?) Answer:
Of
course those thoughts will arise because the mind is so powerful but
when such
thoughts come just think that there is an aspect of mind which is
detecting the
rising of bliss, for example. Then immediately instead of dwelling in
the
bliss, focus on that aspect of the mind which does the recognizing of
the
rising of that bliss. So in other words the feeling of bliss is the
quality of
the natural mind. Not dwelling in that sensation but staying tune in
the mind
which does the recognizing is the way to go. Rinpoche says one aspect
of the
mind is the alert mind and there are so many different thoughts coming
to the
mind. But one aspect of the mind which does the recognizing is the
alert mind. When
a conceptual thought arises and you know it arose because of the alert
mind. So
think of right hand is the alert mind and left hand the bliss, instead
of
leaning towards the bliss, lean towards the alert mind which does the
recognition. The
aspect of
the mind which detects the rising of any kind of conceptual thought is
the
clarity of the true nature of mind. Therefore when a conceptual thought
arises
if you follow that conceptual thought, we begin with the generation of
the
bliss, if we went investigating and thought about that blissful
feeling, what
it does for you etc. etc., then you are completely derail from what you
were
doing in the first place. Whereas instead of following that blissful
feeling
and say to yourself so to speak,” yes, I understand that it
is the clarity of
my mind that is experiencing all these conceptual thoughts and let
those
blissful feeling or whatever conceptual thought they may, let them come
and let
them go. Keep nothing to do with it any further and stay in that
original
meditative absorption and the recognition of that blissful feeling will
disappear. Now not so subtle this time, but if you have, while
meditating, all
of a sudden a very strong negative emotion arises, let say it is an
anger. You
know, you feel the rising of anger. It is made possible by the clarity
of your
mind. If you follow that anger and unleash it then it is total
derailment of
your meditation, but instead just stick with that clarity of mind
rather than
following that anger. This
would be
the prelude to the next, the third Bardo teaching. We’ve just
said
undistracted, non-grasping, beyond all extremes. There are lot of
things at
relative level that aren’t pure so if you need to be able to
remain in
non-grasping, non-distracted and beyond all extremes, then you need to
go
through a purification process or transformation process. Whatever kind
of
things that are at relative level impure these need to be transformed
into
purity. Rinpoche says, “strictly speaking, it is not
transformation but
re-tuning the mind to its natural state”. By this Rinpoche is
talking about the
five elements, for example, five aggregates, five afflictive emotions.
If you
do not have an experiential understanding of their true nature, then
all of
these are impure and all of these are negative. If you understand and
experience their true nature then that is called enlightenment. When
you see
them as impure then this is called samsara. These are clearly indicated
in
Samantabhada supplication. So what is seemingly impure is kind of turn
around,
we used the word transformation. To do that we have to go through the
creation
stage or generation stage of the practice. What it really means is, the
creation stage of the practice is to give us a thorough understanding
of at
absolute level what the whole process of birth is all about. For that
we kind
of say the purification of the birth process. For that we have the
creation
stage of the practice. There
are
four different ways of being born or four different births. One is the
normal
birth from mother’s womb. One is heat kind of born, born
because of the heat
and warmth. The third one is born out of egg. The fourth one is
miraculous
birth. Because
we
have this idea of what is pure and what is not pure, then we go through
the
creation stage of the practice where the impure things are transformed
into
purity. Once the impure perceptions are transformed into purity then it
becomes
much easier to transform into emptiness. When you have an understanding
of
tantric teachings then you will understand the nature of the five
skandas, five
elements and five sense bases. You’ll understand that the
true nature is the five
wisdoms etc. So if you have this kind of background understanding and
knowledge
then at times when you are overcome with negative emotions or when some
beings
cause you to generate negative emotions, you will immediately
understand that, “well,
yes, these things are temporary which came about as a result of either
of
individual or collective karma but the real essence of myself and the
other is
complete purity. Here
Page 25
last line where it says, “obtain firmness in both generation
and accomplishment”.
The correct translation should be “achieve stability in both
the creation and
completion stages of the practice”. “Kyed
dzog” is talking about both creation
and completion stages. Creation stage means from the time when a baby
is
conceived till the baby is born. The creation stage is to do with that.
Through
this experience the creation stage is kind of purification of that
process.
Completion stage is the dying process when you go through the dying
process,
when all the elements kind of dissolve back into the nature. That is
the
completion stage. The
next word
on this line is “ten pa thob par…” which
is translated as “obtain firmness”. It
should be to stabilize or to achieve stability. When you stabilize your
generation or creation stage of the practice one obvious sign would be
the
clarity of the meditation. Mind is like a mirror whatever kind of
object you
show to this mind that image will be reflected. So when you do the
generation
or creation stage visualization you visualize yourself as the deity.
The mind
is so powerful that it is possible, everything is possible. Next one is
“deity
confidence”, stabilize your “deity
confidence”, what it means is when you use
the power of your mind and visualize yourself as the deity, and not
only will
you visualize yourself as deity but you’ll have that deity
confidence thinking
that you are the deity. When you do that in the generation or creation
stage,
Rinpoche says, you are not pretending to be something that you are not.
You are
reaffirming the fact that from beginningless time you are pure and you
are the
deity. Who said so? Gautama Buddha said so. He said all sentient beings
have
the Buddha nature but what you do not have is, to be a complete deity
what you
do not have is loving kindness and compassion. Emptiness you do have.
So when
you meditate on loving kindness and compassion you’ll become
a complete deity. So
as soon as you are able to generate relative bodhicitta then you know
that you
have now got the life-force of the deity. There is a thing called being
mindful
of the fact that everything about you the deity is pure. These purities
are
symbolized by the different ornaments, clothes, sashes etc. that the
deity
wears. For example some of the bone ornaments etc. etc. would symbolize
things
like six paramitas, ten bhumis, five paths etc. etc. So the clarity of
aspect,
stability of deity confidence and visualization in the purity of all
aspects of
you the deity, those three are the key words here. 93 The
completion stage of the practice that you deal with, the dying process,
in your
visualization you would dissolve all the outer phenomena into the
celestial
mansion or mandala that you have visualized. The celestial mansion or
mandala
in turn will dissolve into you physical body. Yesterday we talked about
dream
state. In the dream state all your daytime experiences will be carried
forward
into your sleep time and then in your dream. Then dream is then
transformed to
luminosity. During the dissolution stage of the practice you as deity
have at
your heart the seed syllable of the deity that you are visualizing.
Slowly you
start to dissolve into the seed syllable. If it were Hung syllable,
then from
the “U” vowel sound, the hook like thing down
below, it starts gradually
dissolve upwards up to the circle of the top and on top of the circle
there is
a wiggle like small line that tapers up and it starts dissolve higher
and
higher. Finally there will be nothing, everything have dissolved into
emptiness. We would practice, Rinpoche says, the completion stage
during the sleep,
we talk about a very kind of deep sleep during that. So during the
completion
stage when everything dissolves into nothingness that is the time when
we would… (End of Tape 5 of 12) Tape 6
of 12 …and
becomes
nothing. Then that is the precise moment when your mind is merged with
the true
nature. I’ve
just
have to ask a clarification because it tends to be very important. We
are
talking about the completion stage of the practice, we’ve
talked about the
dream state and we’ve said it is the purification of the
dying process. What I’ve
asked Rinpoche was, during the completion stage you are visualizing
yourself as
the deity in the celestial place or mandala. Then the completion stage,
the
mandala dissolves in you the deity, then deity dissolves in the seed
syllable. Seed
syllable starts to dissolve in the wiggle little thing and finally
complete
kind of emptiness in mahamudra. That is one section. I’ve
asked Rinpoche, does
that mean to say that when you are going through the actual dying
process, do
you have to meditate on this creation and completion stage or what is
going to
happen, what takes place? Rinpoche says, when you practice this
creation and
completion stage and when the completion stage meditation stabilizes,
when you
go through the dying process each of these completion stage practices
will
naturally and automatically come to you. As you start the elements
dissolving
back into the nature, when you start kind of faint away with your life
signs
and finally when you are completely dead, then that little wiggle thing
emerging that will come to you and at that time it is not dying but it
is kind
of liberation. The
question
was when Rinpoche did this, what was this hand gesture in connection
with? The
answer to that is, this is the hand gesture to say that everything will
fall
into place. It will be like when you have mastered the practice of the
completion stage, at the time of death everything will fall into place
in the
light, you know, walking a path that you have walked many, many times
before. The
question
was, does this overlap Phowa practice? The answer to that is, the
essence
teaching is pretty much the same because even in Phowa if you go into
the very
detail teaching of Phowa, we’ll go through a very similar
process of going
through various stages of liberation. Page
26, the
very beginning where it says, “in this moment of one-pointed
meditation,
abandon all activities”. Now when you stabilize your
meditation in the
generation or creation stage and the completion stages, then it is time
to
abandon all activities and remain in single-pointed meditation. Does
this mean
that we have to abandon all physical activities? Not at all, we cannot
cease to
exist but the key thing is once you stabilize your meditation in the
creation
and completion stages, then it is time for you to cease to have those
mental
fabrications, cease to have those mental conceptual thoughts and be
kind of
controlled by them or overwhelmed by them. The
second
line on Page 26, it says, “don’t be influenced by
deluded emotions”, Tibetan
words are, “nyon mong thrul pai wang du ma tang
zhig”. Here when yon abandon
attachment and clinging and then you will not succumb to this delusion.
It
talks about going into one-pointed meditation. What does this
“one-pointed
meditation” mean? One-pointed meditation, this
one-pointedness is the
one-pointedness of all Buddhas’ teaching can be summed up
into the relative and
absolute bodhicitta. Relative bodhicitta, when you treat all sentient
beings
without discrimination think of all of them are mother sentient beings
then
that kind of loving kindness and compassion and equanimity will
immediately
lead one to have the experiential understanding of what absolute
bodhicitta is
all about. Now in order to be able to generate relative bodhicitta
Buddha had
skillfully shown us hundreds of different methods, one of these
skillful
methods Buddha teaches us how to generate loving kindness and
compassion where
there is no loving kindness and compassion. Buddha teaches us how to
make sure
that whatever bodhicitta has generated does not decrease but increase
ever more
and more. So delusion means coming to this dualistic notion of
“I” be separated
from “you” which will give rise to attachment and
clinging. For example if one
mother has a son and that son has to be fostered and fended. Whatever
kind of
expenses or troubles one takes on behalf of that son if the mother from
day one
keeps on thinking that, “it is my son therefore it is my duty
to raise my son
etc.” When you attach to the words, “I”,
“my”, then that become kind of
self-centered, ego-clinging, attachment and clinging. On the other hand
if you
have some understanding of what bodhicitta is all about, fostering you
must,
fending you must but if you think that whatever kind of looking after,
taking
care of my son is being done by me, all sentient beings deserve the
same kind
of treatment because in essence my son is the same as all other
sentient
beings. This constitutes as the right way of looking after and taking
care of. When
you are able to use this skillful method then whatever kind of life you
lead
you can transform all of what is ordinarily mundane activities into
super-mundane activities like you can incorporate the six paramitas in
your
daily activities. All activities that normally seem like samsaric
activities
can be turned into the performance of the six paramitas or six
perfections. So
whatever activities you do think that you are doing it to benefit
sentient
beings and it shall become so. There
are all
together 84,000 different types of afflictive emotions. When you summed
them up
it is this I-clinging notion that there is an “I”
existing in the center of
everything else. If you further kind of investigate where this
“I” comes, it is
from ignorance. What is ignorance? Ignorance as not seeing the true
nature of
one’s own mind. We talk about Samantabhadra, Samantabhadra is
referring to one’s
true nature of mind. In Tibetan Samantabhadra is “Kun Tu Sang
Po”, “kun tu”
means completely and “sang po” is completely good.
That is what Samantabhadra
means. So something that is completely good is the true nature of
one’s own
mind. In the Dzogchen language we refer to this as “ga
dag” or primordially
pure. So when you understand and see the true nature of mind, all the
afflictive
emotions can be transformed into wisdoms. Then there is a word in the
root
text, “delusion” or “deluded”,
deluded means having the wrong view. It is like
seeing a piece of rope that has got colors of white and black and it is
mistaken for a snake. This is deluded or delusion. Delusion means where
there
is no self we attach a “self” to ourselves and we
believe that it has some kind
of independent existence. Delusion means in the three realms of
existence we
have managed to separate all sentient beings into two categories, one
as
friends and the other as foes. So if you make a conscious effort not to
succumb
to delusion this means generating loving kindness and compassion or
relative bodhicitta,
when you do this, it also involves Buddhist’s view,
Buddhist’s meditation and Buddhist’s
conduct. In practicing relative bodhicitta how does
Buddhist’s view involves in
this. Buddhist’s view is involved because if we look at and
see all sentient
beings as one’s own parents. That is the Buddhist’s
view. Buddhist’s meditation
is involved because by generating loving kindness and compassion you
are
consciously meditating. Then how does the Buddhist’s conduct
involves in this?
Because you see all sentient beings as your parents, because you are
meditating
on loving kindness and compassion to benefit them, application of the
relative bodhicitta
is the performance of the practical things like the six perfections or
six paramitas.
When you do these three things then you are making a success in your
practice. Here
it says,
“don’t be influenced by deluded
emotions”. In this regard whether you let
yourself be overcome by delusion or not is entirely up to you. As soon
as an
afflictive emotion arises in your mind stream then cast your mind on
all
sentient beings as being your parents. When you generate a negative
emotion,
let say an anger towards any one particular person, immediately look at
the
nature of that, look at the destructive power of that negative emotion.
If you
do not unleash that negative emotion but say to yourself,
“okay! For whatever
reasons, I am just going to hold it at the back.” That
wouldn’t do because then
it will stow up and sooner or later it is going to come out. As soon as
anger
arises, see the destructive power of anger, understand that anger is
one primary
cause for one’s rebirth in the hell realm. Then immediately
think of all
sentient beings as your parents and think that you are generating this
anger
towards this particular individual because of past karma, it is because
that
there is an outstanding debt that had not been settled in former life.
If you
read the 37 Bodhisattva Practices, in that little book you will find
plenty
things about this. When you abandon negative emotions you are
successful in
abandoning negative emotions only if when anger arises because of the
sight of
that particular individual, when you re-think about all these things
that have
already been described, and completely get rid of that anger to the
extent that
next time when you come across the same individual there will not be
even a
trace of anger left over, then that is an indication that you have
successfully
eliminated that afflictive emotion. Otherwise you come across this
person,
anger arises and then you kind of reflect on the teachings that you
have
received and say to yourself, “oh! I am not going to unleash
my anger because
it will create a negative karma”. You kind of force to smile
and walk away.
Next time when you come across the same person, it will be the same
thing and
there will be negative emotion arising, there will be anger inside and
then
again you force yourself to walk away. This is not complete
abandonment. It is
a 50/50 thing, 50 percent positive and 50 percent negative, 50 percent
negative
in the sense that you still have that negative emotion kind of inside
you. We
should try
not to succumb to negative emotions. We should ensure that we do not
succumb to
delusions. But then what if we do generate negative emotions and
unleash them?
Here we should purify it three times in the day time and three times at
the
night times. How do we go about doing that? Before you go to bed just
look back
the course of the day and see if there have been any infringement, if
there
have been any violations of the teachings. Ask yourself if you have
generated
anger, jealousy, ego-centric pride etc. etc. If you find that you had,
because
you are the best judge of yourself, then strict away purify that,
purify the
negative karma or burn away the negative karma. If you say
“om benzar sato hung”
even that is going to be a very powerful tool to purify. But in order
to be
able to purify your negative karma one absolute essential ingredient is
to feel
remorse. Without feeling remorse, without being remorseful even if you
keep on
saying the hundred syllables mantra forever, it would not have 100
percent
effect, this recitation will not purify negative karma because there
has to be
remorseful feeling. When you are remorseful and then when you go about
purifying that negative karma you will be able to do so. So it is
extremely
important as Rinpoche says to purify our negative karma on a daily
basis. Then
we go on
to the next Bardo, it is on Page 26. Rinpoche says we have made a lot
of
emphasis on the need to purify the mind, needs to cleanse the mind
rather. When
you have imprints of negative emotions on your mind stream, when the
time comes
for you to pass away from this world you will carry that imprint
forward. Conversely
if you have bodhicitta imprinted on your mind stream then you will pass
away
with bodhicitta imprinted on your mind stream. So that is why it is
important
to cleanse the mind before one passes from this life. 72 Here
it says,
“when the Bardo of the moment of death is dawning upon me,
abandoning
attachment and clinging-desire to everything”. If you are not
able to abandon desire
and clinging, “chag sem zhen dzin” is desire and
clinging or grasping, then
there will be consequence for that. We practice for example, we
visualize
Amitabha Pureland, that is one of the many skillful methods to detach
ourselves
from attachment to this life and everything that comes together with
this life.
Because we tend to devote all our time and effort for this life, that
is why we
keep on saying, “do not have attachment, do not have grasping
or clinging”. Now
at the time of death even if you have certain amount of attachment to
samsaric
life or grasping, if you have a fair amount of accumulation of virtues
it is
possible to be reborn as a human being with all the wonderful
qualities. But
this is kind of difficult thing, it is very rare for average individual
to have
more virtues accumulated than non-virtues. So being reborn as a human
being is
not an easy thing. So if one does not have the required amount of
virtues and
if one unfortunately does have or had attachment to samsaric life, then
the consequence
would be one’s rebirth in any of the three lower realms of
existence. Abandonment
of attachment and clinging, there are all kinds of teachings on how to
do that.
These teachings come as special instructions to suit different
individuals,
high intellectual capacity, intermediate and inferior or mediocre
intellectual
capacity. To suit these different capacities there are different
instructions. If
one is attached to worldly pleasures for example if one is attached to
this
world of ours, then to turn away from that attachment we are taught to
think of
the wonderful qualities of Amitabha’s Sukhavati or Dewachen
and we are taught
to reflect on all the difficulties and tribulations of the world and
how
everything is spontaneously arising in the way of fulfilling
one’s needs at
once in Amitabha’s Sukhavati. If one is attached to
one’s nears and dears, let’s
say to yourself that this attachment is futile, instead of benefiting
it is
causing them harm unless you have reached a certain level of attainment
in your
practice. Your attachment to your family members, for example, is going
to
cause them harm. When you have a lot of attachment to family members,
this
attachment will create the causes and conditions for you to be reborn
as a
ghost or a demon and then cause harm to your nears and dears. Instead
you
should think that if I can be born in Amitabha’s Sukhavati
then I can benefit
all my family members. It is said that if you are born in
Amitabha’s Sukhavati
you can actually go down to the Bardo stage, this time it will be after
death
and before rebirth and kind of redeem or lead your family members to
Amitabha’s
Sukhavati from the death Bardo. There
are
three kinds of visualizations in order to be reborn in
Amitabha’s Sukhavati.
The first one is think of Amitabha as your protector like a parent,
like
mother, have complete faith, love and devotion. Then think that our
central
nerve channel as your path, this is taught in Phowa, your consciousness
as
guest walking that path and Amitabha’s Sukhavati as your
final destination, as
your homeland. Then read Amitabha’s supplication,
aspirational prayers and
offer very strong and profuse prayers for your rebirth in
Amitabha’s Sukhavati. If
you do not
have this kind of instructions on how to overcome the possibility of
one’s
rebirth in the lower realms or if you have these oral instructions and
you do
not follow that or if you succumb to attachment and clinging then
whichever of
the three poisons is predominant on your mind imprint then accordingly
you will
take rebirth in the three lower realms of existence. So instead of your
consciousness shooting up through the center nerve channel, it will go
downwards and exit either from your navel or the two lower apertures.
That is
because when you are kind of loaded with afflictive emotions that are
negativities, it has the tendency of, because of the sheer weight,
exiting
downwards rather than shooting upwards.
(End of Tape 6 of 12) Tape 7
of 12 Again
going
back to the previous text where it says, “do not let yourself
be overwhelmed or
overcome by delusions”. Delusion, the meaning just as being
given before,
succumbing to the idea that there is an inherent self-existing etc.
etc. So
training the mind not to be overcome by delusion that is important. We
have to
begin now so that when the time comes to depart from this world, we
will be
ready. In
proper
context we will go back to the third Bardo, “when the Bardo
of the moment of
death is dawning upon me, abandoning attachment and clinging-desire to
everything. Remaining in the sphere of the clear
instructions.” We are talking
about, as translated, clear instructions here. I’ll draw your
attention one
step back. In context, Rinpoche says, there are three different kinds
of clear instructions.
One we have already discussed, it is the clear instruction of how to
transfer
your consciousness to the realm of Buddha Amitabha through the center
nerve
channel etc. etc. That is the first oral instruction. We are now going
onto the
second oral instruction. We’ve talked about the stabilization
of the creation
and completion stages of the practice this morning. Rinpoche says if
you are visualizing
yourself as Chenrezig or Tara, it is wonderful if you can see
everything in
minute details including the color, the ornaments, sashes everything.
But even
that kind of clarity is not achieved as long as an imprint of the deity
is made
on your mind stream, in other words not separated from the deity,
always thinking
of the deity. Then one would have the opportunity to reach and
actualize the samboghakaya
state of Buddhahood in the Bardo stage, this time Bardo refers to after
death
and before rebirth. That is the second instruction. The third
instruction is
like we have already discussed if you are a practitioner of mahamudra
or
dzogchen and if you can do all those of manifestations and
transformations in
the very, very deep state of sleep into all kinds of wonderful things
and
transformation of different willful manifestations into luminosity,
that is
kind of instantaneous enlightenment. So these are the three
instructions
referred to in the text here. Last
line on
Page 26, “transfer the unborn self-awareness into the
openness of space”. Then
the top of Page
27, “when we are about
to leave this body composed of flesh and blood, realize that it is
impermanent
and illusory”. “Transfer the unborn self-awareness
into the openness of space”,
self-awareness or self-seeing and unborn, these are the qualities of
the true
nature. True nature here we say “space”, space
really means we are really
talking about the state of dharmakaya. When you reach enlightenment
your mind
merges with dharmakaya. Right now we have this physical body composed
of flesh
and blood and in this life when we have the opportunity to train the
mind we
must train the mind to think of the physical body as a mere guesthouse
and one’s
consciousness and oneself as a guest. This is indicated clearly in the
37
Bodhisattva Practices. Guru Rinpoche in one of the prayers, it says,
“the time
when the borrowed illusory body disintegrates in the Bardo
stage”. So this
physical body is illusory. It is borrowed. Training the mind to
recognize that the
physical body is impermanent, it is illusory. Training the mind in
understanding that the physical body does not belong to me and it is
not “I”
who own it. Next
Bardo is
on Page 27. Rinpoche says one Bardo stage leads to another when one is
not able
to liberate oneself or reach enlightenment. So when you are unable,
when you
pass away at that time there will be a complete kind of black out and
then the next
thing you experience will be a twilight kind of awakening. The senses
that you
feel is like twilight, something is dawning. This is a turning point if
you are
a practitioner then you would know what this particular appearance is
all
about. When you go into your own practice, then this is the turning
point that
you would reach enlightenment. But those who are not practitioners,
when all of
a sudden experience this twilight like experience, your immediate
thought would
be “where am I” and that is the first of your
conceptual thought. What is
actually happening is, that experience like a twilight it is the
display of the
nature of your mind. It is like a crystal ball and if the crystal ball
is in a
situation where there are right causes and conditions then you would
see a
whole spectrum of colors. Depending on where it is etc. etc. there will
be
variance in the display of multi-color spectrum. So when you start
experiencing
the twilight it is the self-radiance of the Buddha nature or tathagata
garba. This
is the Bardo
of dharmata. The root text here says, “abandoning all terror
and fear”.
Generally we say for an average being we have seven weeks or 49 days
Bardo
period during that time all the different things start happening, start
seeing
things, experience things. So what kind of experiences or what kind of
things
that oneself sees in the Bardo stage. The answer to that is it depends
on from
individuals to individuals, dependent on the levels of accumulations of
negativities. If it is someone who had accumulated a great deal of
non-virtues
and created very, very heavy amount of negative karma, then all these
things do
happen, when the appearances of the peaceful and wrathful deities etc.
etc. It
will happen but it will happen so fast that one will simply not have
any
opportunity of registering anything. It will be something like you are
really
fast-forwarding, you will go in one shoal, everything will appear but
the whole
thing will disappear so fast that one wouldn’t have any
opportunity. But the
same cannot be said of people who are practitioners who have some
stability in the
creation stage of their practice. Because they have done their
meditation and
they have done their practice, then the first peaceful deity will start
appearing. First day all these different deities’ names and
who will come and
in what combination etc. etc. are listed in the Tibetan Book of
Liberation. It
is called Tibetan Book of the Dead or Liberation by Hearing, liberation
in the Bardo
stage by hearing the names of the deities etc. Some examples of the
peaceful
deities would be the eight bodhisattvas and their counterparts, eight
female
bodhisattvas. The manner in which they will appear is like a
multi-color
rainbow as taught or introduced in the crossing over of dzogchen
teachings. They
will come in the form of rainbow with tremendous radiance and this
radiance
will come and dissolve in your heart center. When that happens
depending on who
you are either there will be absolute terror or there will be kind of
warmth
and there will be kind of feeling of incarnation towards those light
rays. Along
with the multi-color radiance of the peaceful deities there will also
come the
self-image of the six realms of existence in the form of lights. These
will
come together. To the non-practitioners the radiance of the six realms
of
existence will be much more appealing. The light is not harsh. It is
not
aggressive and easy to look at and therefore one will have a very
strong
leaning towards those agreeable light rays rather than the terrifying
harsh light
emanating from the peaceful deities. So now you are at the crossroad of
a very
important thing that is eminent to happen. For a practitioner as soon
as these
light rays start coming, as soon as the rainbow light of images of
peaceful deities
start appearing, it is kind of recognition, the meeting of something
very, very
familiar. One will immediately understand instead of looking outwardly
and kind
of recognizing some objects out there as peaceful deities, one would
immediately recognize as the self-radiance of one’s own mind.
If that is
possible that is the best. If that is not possible then perhaps a
lesser
practitioner will be able to at least say to himself or herself,
“oh, yes! The
peaceful deities have appeared and they have come to usher me to the
realm of
the enlightened”, Vairocana for example, “yes,
Vairocana is coming to receive
me!” At that instance, your consciousness will dissolve in
any one of the five
dhyana Buddhas’ heart center and you are liberated. If you
are kind of put off
and scare and terrified of these lights and leaning towards the
agreeable
lights of the six realms of existence will mean that you will reborn in
samsara. (End
of Tape 7 of 12) Tape 8
of 12 …Anger
creates what is known as hell. These were the teachings of highly
realized
Thobdup Chigmed Dorje and Khenpo Munsel. But there were times in my
life when I
almost let myself be overwhelmed by anger and aggression or I was on
the verge,
very, very close to being completely overwhelmed by anger and
aggression. But
thanks to these wonderful Gurus, teachers, masters that I manage to
contain
myself. Since some twenty years ago all those kind of aggressive dreams
came to
an end. Since about twenty years not once do I have these kinds of
dreams or
dreams of other being causing me harm. It is said that where there is
no
aggression and anger there is no hell. I’ve found this to be
absolutely true
and I came to the conclusion that if I can share this information with
others
and this information is going to be of tremendous benefit to others. It
is
because of this reason that I took special interest in the 37
Bodhisattva
Practices. The words have very profound meaning. I have also discovered
another
thing, that is, bodhicitta can be passed on from person to person, from
master
to disciples. It is kind of contagious. Literally, Rinpoche says, it
can be
given by one to another and it can only be done if the giver has the
required
amount of experience to practice. So in order to benefit because of the
practice of bodhicitta by my own masters, I have this experience of
being on
the receiving side from my masters. Knowing this I begin to practice
myself
because I want to be one who can actually give and benefit the
recipient. The
practitioner of bodhicitta is called in Tibetan “jang chub
sem pa” or in Sanskrit
“sattva”. It means “heroic”.
“Jang chub sem pa” is heroic enlightened being. So
there is nothing better and more powerful than the practice of
bodhicitta. A
practitioner is called heroic. If you are a hero you do not fear
anything. This
ties in with the root text where it talks about fear. So I am convinced
that
you too can be a heroic person who does not have to fear these kinds of
fears
the text talks about. Both
attachment and grasping and a mind set that is willing to benefit
others, all
these are conceptual thoughts. Yes, but you cannot just leave them
aside and
say these are conceptual thoughts. Although these conceptual thoughts
do not
have form and shape, these are referred to as minute particles of the
mind and
these particles can be shelved or experienced. Imagine from the very
beginningless time, in countless number of life times we have been
accumulating
these tiny particles although formless, intangible, these weigh heavily
on us
in terms of causing us and others harm. When a mug full of water is
placed on
the table your immediate perception is, “yes, this is for
me!” So there is the
attachment, there is the grasping and it is not so obvious because it
does not
have form or shape but these do accumulate. So in order to do away with
these
things we accumulate merits, practice of “chod” and
making your physical body
as an offering in the chod practice through visualization. These are
some of
the methods of detaching yourself from attachment and grasping. These
are
antidotes to attachment and grasping. So is loving kindness and
compassion,
loving kindness and compassion means benefiting other beings. You have
to be
convinced that generating of loving kindness and compassion is not just
something like mythological thing but actual. These are actual things
that
actually work. When you are completely convinced that bodhicitta is
beneficial
to yourself and to all others, then you would be motivated to practice
the
dharma and actually sit down and generate bodhicitta. Then you would
feel like
sitting down and meditating on bodhicitta. It is extremely easy to
benefit
others when there is bodhicitta in your heart. When you wake up for
example
from a long sleep, at that instance just think of all mother sentient
beings
and a round of “om ma ni ped med hung”. Because
that action of reciting “om ma
ni ped med hung” is driven by pure motivation, bodhicitta, it
is going to reach
out to all sentient beings. So when you have bodhicitta in your mind
you become
“heroic”, then there is no need to fear or rather
you will be liberated from
fear. Now
as you
progress we begin this morning saying that the first week all these
things will
start, all the peaceful deities will start appearing. Rinpoche says,
the five
dhyani Buddhas with their consorts will start appearing. When you
recognize
them as such then instantaneously you will dissolve in the dhyani
buddhas
whichever is the most striking to you, in that dhyani buddha you will
be
dissolved. But if you fail to recognize then kind of your sleeping
down, one
step comes down and that much we have talked about the habituated
tendency. It
is that intangible, invisible negative imprint that you leave in your
mind
stream that is kind of again you see a thicker build-up because of
failed
recognition. If you keep on failing to recognize when the forty-two
peaceful
deities come one after the other, then the wrathful deities will start
to
appear. When the wrathful deities start to appear it would not be the
same as
before. Then it will be terrified. There will be sparks flying
everywhere.
There will be thunders, sound and everything will be really
high-tensioned. Now
it is comparatively much more difficult to be liberated, to reach
liberation at
this time because you fail to liberate yourself when the peaceful
deities
appear. As you keep on failing in your recognition the imprint on your
mind
stream, the negative imprint will be thicker and thicker and the
chances of
liberation become slimmer and slimmer. Always each time a new wrathful
deity
appears it will be by far more wrathful and fearsome. This we can
understand on
this planet if you are a law-abiding citizen, never infringe on any
kind of
law, rules and regulations, if you come across a policeman you will see
that
policeman as someone who is there to serve you, a friend. But if you
have
broken the law the sight of a policeman will induce fear in you. I have
already
told you the story that I used to have that experience myself. In my
sleep all
the people with whom I had interaction during the daytime appear as my
enemies.
So when you have a clinging mind stream, there is a saying in Tibetan,
“wherever you go all the places will be like Amitabha
Sukhavati or celestial
mansion, with whomsoever you keep company will be seen as yidam
deities”. So
all these peaceful and wrathful deities should be understood as
self-appearance
of your own mind. If you recognizing as such that is the best kind of
recognition. Then already as I’ve told you, you will
instantaneously reach
enlightenment. Well if you cannot reach enlightenment like that at
least if you
could recognize the peaceful and wrathful deities as the deities who
have come
to receive you, then the samboghakaya state of Buddhahood will be
attained. If
you are unable to reach enlightenment or liberation which really means
enlightenment, when the last of the wrathful deities appears then that
will be
the kind of last chance that you can have the liberation in the Bardo
stage.
Now you’ll have to go on to the next Bardo stage, that is the
Bardo of
existence, take another life form. So in order not to have to take
another life
form there are all kinds of supplications. There are supplications for
the
recognition and enlightenment when the peaceful deities appear. Then
when you
fail, there is a supplication praying for the recognition of the
wrathful
deities and thereby reach enlightenment. Six
Bardo,
the Bardo of rebirth, that is your consciousness is lingering in the
Bardo
state and it is just about to enter mother’s womb and take
rebirth. Rinpoche
says, that is because now you are driven, your consciousness is driven
by
karmic wind. It means that one does not have control over mind and
wind. When
you do not have control over mind and wind then your consciousness is
driven
every way by karmic wind. If we have control over our mind in this life
then we
shall have control over our destiny in the Bardo stage. But because we
lost our
control in this life we lose control in the Bardo stage. The Bardo of
rebirth,
Rinpoche says, Tibetan word “sid pa” means
“desire” and many times it is
translated as “becoming” but Rinpoche says in this
case “sid pa” bardo of
rebirth is to do with “desire”. Desire comes from
ignorance. So in this
particular predicament, Rinpoche says, hold on to the two bodhicitta,
absolute bodhicitta
and relative bodhicitta. Absolute bodhicitta is whatever kind of
appearances
one experiences one would realize that it is without substance, unreal.
Relative bodhicitta means having loving kindness and compassion in
one’s mind
stream. If you have these two bodhicitta in your mind then when you
take
another life form through conception, then you will be born as a human
being
with opportunities like a spiritual friend or a spiritual master. So
when you
generate loving kindness and compassion etc., bodhicitta, it is not
losing the
continuity. So when you are leaving you generate loving kindness and
compassion. Now not to lose that continuity when you are wandering in
the bardo
stage with a phantom body, Rinpoche says, it has to be absolutely
careful here
because it matters so much. It is going to make all the difference and
in what
situation you are going to be born. In this stage you block out all the
impure
doors. The question that I’ve asked Rinpoche was,
“do you visualize and
meditate on loving kindness and compassion while you are lingering in
the bardo
state before you enter the mother’s womb?” Rinpoche
says, bodhicitta is
something that you practice at all times and not only in the bardo
state but at
all times. I went back to Rinpoche and said, “well, we seem
to be talking about
the bardo of rebirth, so in context isn’t it reasonable to
suggest that if we
are to generate bodhicitta isn’t that at the time?”
Rinpoche said, yes, at the
time also. We
are
talking about the sixth bardo, here it says, “alas, when the
bardo of rebirth
is dawning upon me, holding one-pointedly to that single great wish,
connect
firmly with our former good karma, closing the womb-door, remember to
turn
away.” What it says is, now you are about to take rebirth, at
that time, here
it says “holding one-pointedly”, with
one-single-pointed aspiration you should
have in your mind and with that aspiration reconnect or have that
continuity
with your past virtuous deeds. Here “le” does not
necessary means karma, well
karma in this case must be understood as activities, so reconnect with
your
virtuous deeds like Rinpoche were saying whether generation of loving
kindness
or whatever. Then with that single-pointed aspiration of being reborn
in a
better situation try to block out the door to the mother’s
womb, refuse to
enter it until you are absolutely ready kind of thing. That’s
why Rinpoche was
saying reconnect with your past virtuous deeds if that is generation of
loving
kindness and compassion, have that continuity and kind of get back on
track.
Visualize and generate loving kindness and compassion etc. and then
block out
all impure doors. In context it is to say no to the mother’s
womb which is very
tempting at that point but prepare yourself before you actually get
yourself
conceived. Next, going back to Rinpoche’s teaching, there are
many signs as
kind of foretelling you to where you are going to be born. These will
help you
to kind of gear your mind generation, prepare yourself. There are outer
signs
and there are inner signs of where you are going to be born. The outer
signs,
if you are going to be born in the hell realm then you are going to see
a huge
tree trunk kind of half burnt out or you are going to see vast empty
cave. In
your mind the inner sign would be, if you are going to be born in any
of the three
lower realms of existence, you will see yourself walking with your head
down on
the ground and your two feet up right. If you are going to be reborn in
realm
of demi-gods then you are kind of walking with your phantom body like a
fish in
a kind of horizontal way. If you are going to be born as human or
samsaric god,
then you see yourself walking upright. When you see these kinds of
premonitions
or signs, then get back on track, have devotion to your lama, yidam
deity and
get yourself reconnected with your practice, generate loving kindness
and
compassion. There will be other signs, very kind of urgent wailing
calls,
calling your names by those who are very close to your heart, say
“come here,
come there!” Do not respond to that and do not be distracted. So
imagine
that you are driven everywhere by karmic wind facing harsh reality,
going
through all kinds of very harsh conditions, rain, slit, hail, karmic
wind and
having a phantom body that is completely naked and exposed to the
environment.
Running away with no place to hide and no place to stay, then if there
appears
to you of a cave to enter and hide, sometimes like a house, sometimes
you would
see the mother’s womb and other times you might see the male
and female in
union. So at that time with a stable mind you can do two things. One,
refuse to
enter mother’s womb, here it says, “remember to
turn away”, turn away or refuse
to enter the womb in that desperate fashion. By refusing and you go
back on
your meditation, think of Amitabha Pureland, Buddha Amitabha. Whatever
kind of
aspirational prayers or supplication you know say those, meditate and
when you
do these then there is a chance. The other thing is, instead of just
finding a
shelter, finding a womb to be conceived, when you see a male and female
in union,
visualize that male and female as male and female deity, meditate and
reconnect
yourself with your generation or creation stage of the practice.
Visualize the
“Hung” syllable, that is your consciousness as the
Hung syllable and think that
you wish to enter the mother’s womb in other to benefit
mother sentient beings.
By choice when you think of mother sentient beings and wanting to
benefit them,
at that time generate loving kindness and compassion, go through the
creation
stage of the practice. If you did those then you’ll take a
rebirth as a human
being most likely a spiritual master who is going to benefit sentient
beings.
So those are the two choices you have. Rinpoche
says, read the rest of text, which is the closing of the womb door and
remember
to turn away. It is the very time when courage and pure perception are
needed.
Avoid jealousy and visualize our parents as father and mother gurus.
Never
thinking death will come and make long-term plan, busy doing useless
worldly
task. If we return empty-handed our wishes will be wasted… (End of Tape 8 of 12) Tape 9
of 12 Rinpoche
says
you are given teaching on the bardo prayer text. On page 1, it is the
“liberation by wearing”, it is the circular imprint
of an image when you wear
this then you’ll be liberated from the three lower realms of
existence. Now
we’ll go
to the beginning of the text, which is Page 2 starting with the
supplication,
“om ah hung, I supplicate the entire succession of gurus
without exception;
those of the thought, sign, and heard lineages of oral and treasure
teachings”.
Rinpoche says when we talk about sublime dharma, we are talking about
loving
kindness and compassion. Here it talks about the “thought,
sign and heard
lineages of oral and treasure teachings”. Tibetan key word in
the text is
“gong” and this refers to mind-to-mind transmission
of the enlightened beings.
Next Tibetan key word is “da”,
“da” is sign, transmission of teachings through
signs by the knowledge holders. Third key word is
“nyen”, transmission of the
teaching from person to person through “ears”,
“nyen” is ears. Next, “gyud” is
of course lineage. Then two more words, “ka”,
“ka” is pronouncement or the
traditional, historical kind of Buddha Sakyamuni’s teachings
contained in the
sutras, verbal teaching of the Buddha. “Ter” is
hidden treasure hidden by Guru
Rinpoche discovered by the discoverers of hidden treasure. In addition
to
these, there is another set of teaching, “pure
vision” when one become one with
the true nature then one can without effort spontaneously receive the
teachings
directly from Samantabhadra. One becomes the mouth-piece of
Samantabhadra and
starts teaching. So when we say the teaching lineage, we are talking
about here
nothing different from the relative and absolute truth. When we receive
the
mind-to-mind transmission of the enlightened beings, we are talking
about
absolute truth. Mind-to-mind
transmission, one example would be “Heart Sutra”.
“Heart Sutra” is the teaching
of the Buddha. The one who taught was Avalokiteshvara. At that time
Buddha was
in deep meditation, Sariputa put the question and the answer was given
by
Buddha through Avalokiteshvara because Avalokiteshvara receives the
mind-to-mind teaching. We have a lineage of these teachings. What it
means is
when you have a complete understanding of all that master had ever
taught and
then there has to have someone to pass those teachings down. The
lineage holder
of Marpa’s teachings was Milarepa and Milarepa’s
teaching was Gampopa and
Gampopa’s teaching was held by Phagmo Drupa. Gampopa had five
hundred principle
disciples and the most outstanding one was Phagmo Drupa. Phagmo
Drupa’s
teaching was passed down to others by Gyobpa Jigten Sumgon, the founder
of
Drikung Kagyu Lineage. When you have a complete understanding of the
teachings
of your master, then you preserve and promote those teachings and you
pass the
teachings down and then it becomes the lineage. It is like the mala
beads held
together or strung together on a string and the string is the lineage.
When we
say lineage we are really talking about the union of emptiness and
compassion
or the two bodhicitta. Sometimes we talk about breakage of samaya what
we are
saying is that there is a gap, we are creating a gap, discontinuation
of
generation of loving kindness and compassion. When that happens then it
is like
where two wires are necessary in an electric cable to bring power to
the bulb.
One wire is missing. Loving kindness and compassion, the two bodhicitta
like
two wires that something that we preserve, promote and pass down.
That’s what
the Buddhas of the three times, Buddhas of past, present and future had
done.
These are mentioned in a prayer called “the calling of the
names of the
victorious ones” in which it says, “all the
enlightened beings of the past,
present and future what they hold on to is the two bodhicitta, what
they
preserve is the two bodhicitta, what they promote is the two
bodhicitta”. So
the
translation of the entire verse would be, “I supplicate the
entire succession
of gurus without exception; those of the thought, sign, and heard
lineages of
oral and treasure teachings, and of the profound dharma of the peaceful
and
wrathful ones, the “Self-Liberated Mind”. I pray
that you grant blessing.” The
second Tibetan sentence beginning with “zab cho”,
“zab cho” is profound dharma,
in this case refers to the profundity of tantric teaching.
“Zhi tro” view, the
peaceful and wrathful deities, the view is the appearances and
existence all
must be view as pure. It calls for pure vision. That means, as it was
explained
in previous days, all the outer phenomena, like the cosmos, the entire
outer
shell must be viewed as celestial mansion and all inner nutrients or
inner
sentient beings must be viewed as dakas and dakinis. “Zhi tro
gong pa rang drol
gyi”, peaceful and wrathful deities view which is
“rang drol” or
self-liberated. Self-liberating or self-liberation is possible only
when you
can cut away the bandage of dualistic clinging. Then it goes on to say
the
lineage of the lama and the rest is kind of straightforward and easy to
understand. One
phase on
last line of Page 2 is “jyin gyi lab” and the other
is “sol wa deb”. “Sol wa
deb” is to supplicate to the lama and ask for “jyin
gyi lab”. Rinpoche says it
is very difficult to understand the meaning. So Lama passes the
“jyin lab” to
disciples. We normally translate “jyin lab” as
blessing in English. So when you
receive “jyin lab” or blessing what is happening
is, Lama has loving kindness
and compassion and if you have loving kindness and compassion then
indeed you
are a spiritual master or you are a spiritual friend, “ge
she”. That means if
you do have loving kindness and compassion then you become a spiritual
master
or “ge she”. When the Lama has loving kindness and
compassion, then the loving
kindness and compassion can be passed down on to the disciple in the
form of
blessing. The way to receive the blessing from Lama is when yourself
have
loving kindness and compassion in your mind and frequently remember the
important teachings given by that Lama whom too has loving kindness and
compassion. Then the blessing of the Lama is transferred to your
continuum. It
is like pouring water in the root of a tree. The result is it is going
to
enhance the growth of the branches, leaves and flowers etc. Although
Lama has
loving kindness and compassion, if you have doubt, then that passage
through
which the blessing flows is blocked. If you have lots of devotion to
the Lama,
if you do not have any doubt then when the loving kindness and
compassion in
the form of blessing will come to you, it will be something like
pouring water
into water. Just think of two glasses of water, one cold and one warm.
Lama’s
warmth is transferred into your cold glass and turns it into warm. Guru
Rinpoche said you have to have unfaltering faith and then supplicate.
Otherwise
if you do not have that kind of faith, belief, loving kindness and
compassion,
although Lama wants to bless you it is not possible. It will be
something like
mother desiring to feed the infant and bringing her tit close to the
infant’s
face but the infant does not have a mouth to suckle it. It will be like
that. I
want to
make one clarification. Rinpoche use the word “ten
se”, “ten se” is kind of
experiential thing. It is almost ah hoc name for two mental events. One
is
mindfulness and the other is watchfulness and put these two Tibetan
words into
one and make it into “ten se”, so whatever it
means, it is mindful, watchful
mind. I just like to make this correction. One
example
to illustrate what is meant by purification of dualistic grasping and
the
non-dual primordial wisdom. When we say dualistic clinging or grasping,
we are
talking about all phenomena. When we say non-dual primordial wisdom, we
are
referring to that singular ground which mixes everything possible. An
example, Rinpoche
says, would be, at night gazing out from the window and looking at the
metropolis and seeing the countless number of lights shining out there.
That is
“rab jam” or infinitely countless number of lights
shining out there. But when
you go to switch off the main switch all the infinitely countless
number of
lights out there will just go out, there will be nothing but complete
pitch
darkness. So the main switch is that ground which enables everything.
It is the
non-dual primordial wisdom. Everything arising in both samsara and
nirvana are
the makings of one’s own mind. So when you look out to the
lights shining out
there, these are not reality as not having independent existence. So
when you
also come and look at that switch that you just turn off, that switch
is also
something that does not exist inherently or independently. When you
understand
this then you have the understanding of non-dual primordial wisdom, or
“nyi med
ye she”. So when you have this understanding of non-dual
primordial wisdom then
you are one with enlightenment or “jang chub” which
in essence is
enlightenment. Enlightenment means having an experiential understanding
of the
empty nature of all phenomena. Enlightenment means understanding that
everything
that you experienced comes from the non-dual primordial wisdom. Page
3, “kun
zang zhi troi go phang thob jai chir, mon jug jang chub chog tu sem
kyed do”,
“kun zang” is Samantabhadra and Samantabhadri.
“Zhi troi” is wrathful and
peaceful deities. “Go phang thob jai chir” is
“in order to attain state of
Samantabhadra and the peaceful and wrathful ones”.
“Go phang thob” means to
attain the state or it is like a sanction to the throne of a kingdom
and become
the king. The reason why we have not become the king or Samantabhadra
is
because of our own attachment and grasping. Attachment and grasping
brings us
in samsara with this physical body. So in order to become the king, in
order to
become the state attained by Samantabhadra and the peaceful and
wrathful
deities, we need to generate bodhicitta. “I give rise to the
attitude of
supreme enlightenment in both aspiration and application”,
meaning that “mon”
is the short form for aspirational bodhicitta and
“jug” is short for applied bodhicitta.
In order to attain the state of Samantabhadra and the peaceful and
wrathful
deities I am going to generate both the aspirational and applied
bodhicitta. Applied
bodhicitta
or action bodhicitta refers to putting into practice your aspirational
bodhicitta
which means the carrying out of the six perfections or six paramitas.
In order
to reach enlightenment we have two things to do, one is to accumulate
merits
and the other is to burn away negative karma or purify obscurations.
One of the
ways of doing those is the practice of the seven limb practice as
indicated in
the seven limb prayer which is going to follow. Seven limb prayer means
against
ego-centric pride we offer prostrations, with body, speech and mind,
reference
with body, speech and mind we offer prostrations. Against desire or
attachment
we make offerings. Against hatred, anger and aggression we do
confession.
Against jealousy we rejoice in the happiness of others. Against
ignorance we
request for the turning of the wheel of dharma. Against attachment we
dedicate
the merits. Against wrong view we request for the turning of the wheel
of
dharma. Against doubt we request not to pass into pari-nirvana.
Accumulation of
merits or purification of obscurations really means practicing the two
bodhicittas,
aspirational and applied. What we need to do is get rid of the
afflictive
emotions. (End
of Tape 9 of 12) Tape 10
of 12 Page
4, the
small prints here, “I pay homage to the self-arisen peaceful
and wrathful
deities…” When we say self-arisen everything
arises from one’s true nature of
mind which is Samantabhadra. It is the self-radiance of the true nature
of
mind. Starting
from
the beginning of Page 4 up to the third line, in those three lines are
included
the seven limb prayers all together.
Page
4 last
line, “Om ah hung” are three syllables representing
the dharmakaya which is the
“ground”, samboghakaya an unceasing manifestation
of dharmakaya and then
nirmanakaya, from samboghakaya then nirmanakaya manifest and carry out
the
enlightened activities to benefit sentient beings. “In the
unborn realm of
dharmadhatu”, it says, dharmadhatu is unborn and unceasing,
unceasing in the
sense that it is like a rainbow. When you understand the basic ground
of all
phenomena then you’ll understand the union of appearance and
emptiness. All
phenomena will manifest as the five wisdoms, primordial wisdom and
their nature
would be appearance and emptiness like the rainbow. It appears but the
nature
is empty or devoid of independent existence. When you see the rainbow,
when you
see the deity like the rainbow then you understand that it is the
self-radiance
of the “ground” which is the true nature. All the
deities appear like rainbow
but the appearance is empty of independent existence. Then here is a
mention of
“in the center of the pure, clear, bindu of
unimpededness”, “unimpeded” or
“unobstructed”
is the nature of samboghakaya state of Buddhahood which can manifest as
rainbow
in a bindu or sphere like vision. The
translation on Page 4 last line is, “in the unborn realm of
dharmadhatu” then Page
5 top line continuation “in the center of the pure, clear,
bindu of
unimpededness”. The unimpededness qualification here, it
qualifies the bindu
but that is not what it is. It is talking about not the bindu but
somewhere
down where it says “the uncontrived empty radiance of my
mind”. Unimpededness
is referring to the radiance of your mind and not the qualification of
the
bindu. Next
line
talks about “on a precious throne, lotus and moon”,
lotus, moon and precious,
three words. It is precious because we are referring to loving kindness
and
compassion. When we say precious throne, it is something like a throne
made out
of gold, that does not change color, that does not contain impurity, it
is
malleable. We are talking about relative bodhicitta which have all
these
wonderful qualities. The mention of lotus seat and lotus flower is
non-attachment, non-attachment to self-related things. Bodhicitta is
non-attachment. It is always to benefit others. It is faultless just as
lotus
flower although grown in muddy water but unsoiled by mud. Moon disc is
relative
bodhicitta and on top of that is absolute bodhicitta which is untainted
by
subject and object duality, one’s own nature of mind
transforming into
Vajrasattva. That Vajrasattva is the self-seeing, self-arisen,
one’s true
nature of mind which is unimpeded. Page
5 second
last Tibetan sentence where is says, “he is white and clear,
with one face two
arms. He holds a vajra and bell, appearance and emptiness.”
This is easy to
understand, says Rinpoche. White symbolizes the fact that
one’s true nature in
this case Vajrasattva manifested is free of all faults. Then it talks
about
“nang tong” which is appearance and emptiness. To
indicate the nature of
Vajrasattva or the nature of one’s true mind is the union of
appearance and
emptiness. Vajrasattva is holding a bell and a vajra. When you are
doing the
creation stage of the practice, when you visualize the deity, the deity
will be
imprinted on your mind stream because mind is like a mirror and mind is
emptiness. Vajrasattva in this case is also emptiness. It is not
tangible. It
is not real. All phenomena is appearance and emptiness. The bell and
vajra
sometimes we say the union of appearance and emptiness and other times
we say
the union of emptiness and compassion. When
we know
and understand what appearance and emptiness is, then when you look in
a crowd
and see lots of people just like what we see here, there is appearance.
It is
not blocked out. But understanding the unreal nature of all of us in
the sense
of not existing inherently. That is important. The
top of
Page 6 where it says, “he wears the crown of the five
families and the complete
precious adornments of the Samboghakaya”. The crown of the
five dhyani buddhas,
Rinpoche says, is the transformation of the five poisons into five
wisdoms. The
ornaments or adornments of the samboghakaya state of Buddhahood, these
are
symbolic of the inner qualities of the samboghakaya Buddhas. For
example during
the creation practice you will come across things like 13 ornaments of
the
peaceful deities. These 13 ornaments are the symbols of the attainment
of the
13th bhumis of Vajradhara. The inner qualities of the deities like the
practice
of six perfections etc. will be symbolized with other set of ornaments
etc. Next
line is,
“he is seated with legs half-crossed”.
Half-crossing of legs symbolize
non-attachment and non-aversion, non-attachment to peace or enlightened
state
and non-aversion towards samsara. At
the heart
center the moon disc is relative bodhicitta, the
“hung” syllable is absolute bodhicitta.
Always remains focus on the “hung” syllable and
that is very important in the
creation stage of the practice. Rinpoche
says
the commentary and teachings on the peaceful and wrathful deities is
important.
Ayang Rinpoche had given you teachings on Vajrasattva visualization and
practice. So I am not going to talk anymore on Vajrasattva. On the
heart center
of Vajrasattva there is the seed syllable and around the seed syllable
are the
100 syllables mantra which rotate around just like serpent or snake
coil. Here
on Page
6 the translation here is, “surrounded by the hundred
syllables. They radiate
light which makes offerings to all the Jinas, and purifies the
obscurations of
all beings who become, in form, Vajrasattva”.
“Jina” is a Sanskrit word for
victor referring to the Buddha. So when you spin, the light rays
generated as
offerings to the bodhisattvas and the Jinas or the victors referring to
Buddhas.
The light rays also purify obscurations for sentient beings. That is
because of
the power of the recitation of mantra. When we say power of recitation
of
mantra, really the power behind this rotating mantra is loving kindness
and
compassion. When you have loving kindness and compassion, loving
kindness and
compassion would please the Buddhas and bodhisattvas, loving kindness
and
compassion will also benefit sentient beings. Now how much light rays
you would
generate? It depends on the size of your bodhicitta. If you are
reciting “om ma
ni ped med hung” with the puriest of mind and if you have
lots of loving
kindness and compassion to back it up, proportionately the light rays
would be
greater. When you generate light rays and go to the pure field upwards
i.e. to
the Buddhas and bodhisattvas and light rays go down to reach out to all
mother
sentient beings purifying their negativities. Top
of Page 7
where it says, “then oneself is Vajrasattva”. When
you see the true nature of
your own mind which is the union of clarity and emptiness which is like
this
crystal pointing at the tip of Rinpoche’s prayer wheel. If
you recognize the
true nature of your own mind then that recognized state of mind is
Vajrasattva.
Vajrasattva is composed of different words. “Dor
je” is vajra refers to the
emptiness from the beginningless beginning to this day it has remained
the
same, unchangeable, adamantine, cannot be seen because it is empty.
“Sem pa” is
“sattva”, heroic heart. When you see the true
nature of mind then you are in
contact with the primordial awareness. If you see that primordial
awareness then
that is the vajra and that is heroic. If you do not see the primordial
awareness then you are a sentient being. That is the distinction. Next
one it
talks about “tsit ta”. “Tsit
ta” is a Sanskrit word for heart. “Heart is a
precious, luminous, primordial palace”, think of having a
kind of celestial
mansion and at the center of it is the “tsit ta” or
heart. This mind is the
union of Samantabhadra, the male and Samantabhadri, the female which is
the
union of clarity and emptiness. When you have conceptual thoughts as we
described during the empowerment, when you recognize these conceptual
thoughts
as conceptual thoughts and that is then the Vajrasattva state or the
state of
union of Samantabhadra and Samantabhadri. If you do not recognize the
conceptual thoughts that is delusion. So it is an introduction to the
state of
mind, pure as well as impure. Next
the
translation of the text on Page 7, “in a bindu of the five
wisdom-lights,
(seated) on a lion, an elephant, the supreme horse, a peacock, and a
shang-shang,
on a sun and moon, are Samantabhadra, the father and mother jinas of
the five
families”. I think you have to understand that it is talking
about the throne
rather than sitting on different animals. On top of all these five
animals
there is Samantabhadra and bindus of the five primordial wisdoms. When
we say
“Samantabhadra, the father and mother jinas of the five
families” we are
referring to the five dhyani Buddhas seated on five animals/birds. By
that you
should understand the basic ground is Samantabhadra. If you do not see
the true
nature then even the five Buddhas are five poisons but if you see the
true
nature then they become the five wisdoms. The primordial basis or the
ground is
purity. When you do not see it then it too becomes afflictive emotion
and all
the deities are included in these, the five dhyani Buddhas. The flip
side of
the five dhyani Buddhas are the five poisons. Each poison has also the
five
poisons in it. For example if it is anger it has the desire, hatred,
ignorance,
jealousy etc. When you reach enlightenment then all these afflictive
emotions
transformed into the five dhyani Buddhas or the peaceful and wrathful
deities.
When you are practicing you have to have the watchful mind activated.
When the
watchful mind is activated all the conceptual thoughts that arise will
disappear. They are self-arisen and self-disappearing. There are
countless
number of deities but all are included in the five dhyani Buddhas. So
here the
lion, the elephant, the excellent horse, the peacock, and shang-shang,
the
mythological bird with the upper portion human and lower portion bird
with two
wings look like two arms, all supporting the throne etc. These are
referring to
a throne supporting by these animals. Page
8 where
it says, “and the sixteen father and mother bodhisattvas, and
at the four gates
are the eight father and mother gatekeepers…” etc.
At the heart center the
peaceful deities reside (nirmanakaya), at the throat center the
vidyadharas or
the knowledge holders reside (samboghakaya), in the brain reside the
blood-drinking herukas (dharmakaya). It is like a hotel with three
storeys. All
the peaceful and wrathful deities live there. If you have an
understanding of
the nature of afflictive emotions then that understanding transforms
the
afflictive emotions into the peaceful deities. When that understanding
coupled
with, when that understanding becomes experiential, then that
experiential or
awareness transforms the afflictive emotions into wrathful deities. The
blood-drinking wrathful deities are same as the dharmakaya state and
they
reside in the brain. There are many, many deities like sixteen
bodhisattvas,
eight male bodhisattvas and eight counterparts of female bodhisattvas.
When we
talk in terms of male and female bodhisattvas, when you are doing the
practice
reading through the text just have an awareness or understanding of
what the
text is talking about, ear for example through the ears we can hear the
sound,
the eyes will see the forms. But all these seeing, hearing and
touching, all
the five senses are just one, it is the mind. The machinery that is
behind all
these five senses is the mind. Take the example of a flower. When we
talk in
terms of male and female bodhisattvas, in the puriest form flower is
female
bodhisattva. I who does the perceiving am a male bodhisattva. That is
the
co-relation, the subject and object. Same thing applies with form, all
the
senses, hearing, seeing, touching, feeling, tasting, everything. When
you go
through the practice just remember this is what male and female
bodhisattvas
means. (End of Tape 10 of
12) Tapes 11
and 12 of
12 Skipping
few
pages, then on Page 11 line 3, “further, in the nadis and
dhatus of my body are
assemblies of deities of the three roots…” etc.
Rinpoche says, when you do this
practice, stabilize the mind and thinks that one’s physical
body is full of
deities, but all the deities are without going into the details by name
or
anything. Think that when your mind is stabilized, when all the
conceptual
thoughts arise and when you do not chase them, because they are
self-arisen
they are self-disappearing. When they disappear then that is the state
of
stabilized meditation that you are looking for. In that stabilized
state of
meditation then one understands that one’s physical body
becomes the mandala of
all the deities. That becomes like a huge hotel. When you are in that
kind of
meditation it will generate bliss in your mind and that will inspire
you to go
on doing more practice. So that is the kind of understanding you should
have of
all these teachings contained in these pages. Bottom
of
Page 11, “abiding in great primordial spontaneity. In that
way, the peaceful
and wrathful deities have abided from the beginning in co emergence,
inseparable from me.” Rinpoche says these are the qualities
of the mind and
these are spontaneously arisen in the mind. All the peaceful and
wrathful
deities are the self-manifestation of the true nature of mind. It is
not
different from the true nature of mind. It is not something that we are
inventing. We are simply reiterating the fact that existed from
primordial
times. If you just go through the text then it would be easy to
understand. Bottom
of
Page 12 “their own uncontrived radiance”, Rinpoche
says when the mind abides in
its natural state kind of unfabricated, that is all you need. All the
peaceful
and wrathful deities or whatever comes from there that is the state of
all the
deities. Then next page it goes on to say, “om ah
hung…”, “om ah hung” are
three kayas, three bodies of the enlightened beings. Then “bo
dhi tsit ta…”
etc., it is talking about loving kindness and compassion. “Bo
dhi tsit ta” is bodhicitta.
“Ma ha su ka” is great bliss. “Ja
na” is wisdom. “Dha tu” is expanse(in
Sanskrit
term would be dharmadhatu, expanse associated with emptiness which is
the
container of the dharma or reality, dhatu is holding or containing
something,
that emptiness is containing all phenomena). This nature is called
self-seeing
and self-illuminating. One should rest in this state of mind. If one
does so, then
that is going to generate a great deal of bliss or mahasukha. All
phenomena are
like that, everything is included in this state of mind. Because this
awareness
is primordial awareness, it is not necessary to name, to recognize and
to
remember every single deity. So if you just abide in the true nature
state of
mind that is all that required and it is much easier. Page
15, “in
the hearts of the deities, on moons and suns, are their clear
individual seeds
surrounded, in the peaceful ones, by the bodhi mantra, and in the
wrathful
ones, by the Rulu mantra. Each proclaims as speech the sound of the
mantra.” We
have two different mantras here, one is “bo dhi tsit ta ma ha
su ka ja na dha
tu ah” and the other is “ru lu ru lu hung jo
hung”. When you put these together
then of course the whole thing becomes the mantra of the peaceful and
wrathful
deities. When you separate them, the first one is the mantra of the
peaceful
deities and the second one is the mantra of the wrathful deities. So
all the
peaceful and wrathful deities we have mentioned are kind of self-arisen
from
the nature of our own mind. Then seated on the sun and moon, we have to
visualize the sound of the mantra being recited. When we do this not
only are
we going to recite the mantra but visualize that the entire phenomena,
the
outer shell, the cosmos and the inner sentient beings all recite the
mantra
together. When you do that of course we are talking about nature of
mind
manifesting that everything. Then, “are their clear
individual seeds surrounded
in the peaceful ones by the bodhi mantra” by that it is
understood to be the
mantra of the peaceful deities i.e. “om ah hung bo dhi tsit
ta…”etc. When it
said Rulu manta it is talking about “ru lu ru lu hung jo
hung” of the wrathful
deities.
Page
15, “internally,
the contents become gods and goddesses. Sound
and speech are of the
mantra’s nature. Memory and thought are the
play of Dharmata. I remain uncontrived, effortless, and undistracted in
the
state of self-clarity.” In that state, Rinpoche says, all
appearances turn into
deities and all sound turn into mantras. When we say all appearances
turn into
deities, think of in this room and think of having a whole bunch of
crystal
balls, then dimmed down the light, the reflections of Buddha Amitabha
for
example will be in each and every of the crystal ball. It is just like
that.
All appearances become deities. When you have an experiential
understanding of
the Buddha nature then appearance turn into deities. When you do not
have
attachment and clinging it is possible. Like form, sound etc. etc. like
Guru
Rinpoche said, union of emptiness and appearance, that is talking about
deities
and union of sound and emptiness is talking about the transformation
into
mantras. When you leave your mind in its natural state then appearances
turn
into deities, sound turn into mantras. Now
go on to
Page 18, this deals with the completion stage, “all the
dhyanis appear as
mantras of the peaceful and wrathful deities. These deities dissolve as
rainbow
in the sky”. Rinpoche says all form turn into peaceful and
wrathful deities and
all sound turn into the sound of mantras of the peaceful and wrathful
deities.
Just like here people under this roof, if each meditate on the form of
Amitabha. In the final analysis all will merge in one kind of Amitabha
state of
being. It is not like each will attain the state of Amitabha separately
from
the others. This is what is meant by dissolution in the same mandala.
This is
what we have to understand. All will reach enlightenment in the mandala
of the Buddha
in this case the peaceful and wrathful deities. These are possible if
you do
not have attachment to form and sound etc. in which case when you do
not have
attachment it will be like flame of a burning candle merging into the
flame of
another burning candle. It will be like the water in one cup pouring
into the
water of another cup, water merging into water. We
go on to
Page 20, “ta shi” here it says,
“expression of auspiciousness”. We invoke the
auspiciousness of dharmakaya, samboghakaya and nirmanakaya by reciting
“om ah
hung” corresponding to these three kayas. Dharmakaya is the
true nature of mind
which is emptiness, samboghakaya is the clarity and nirmanakaya is the
all-pervading divine grace, untargeted compassion coupled with
emptiness. It is
the kind of compassion and love with a tinge of sadness hidden. So we
invoke
the auspiciousness of the qualities of the Buddha of dharmakaya,
samboghakaya
and nirmanakaya. Page
21
continuation of invoking auspiciousness, “as ground
auspiciousness may one’s own
mind be tamed. As path auspiciousness may the mind of others be
trained. As
fruition auspiciousness may the basis be brought to
maturity.” So here the
ground auspiciousness is when one thoroughly tames, conquers
one’s own coarse
mind and refines it, and path is then one will be able to help liberate
others
and the fruition is the attainment of the kind of full-bloomed Buddha
state.
These are the actualization of dharmakaya, samboghakaya and nirmanakaya
and at
the height of this attainment you will attain the fourth kaya which is
svabhavikakaya or essence kaya. (Missing
Recording… Last line on Page 21…)…So
“this virtue of three-fold complete purity, may all beings
without exception in
the three realms of samsara quickly attained the fruit which is the
three
kayas. May this be the glory of all sentient beings.” Here in
the Tibetan text,
“na mo” is obviously prostration, “khor
sum” it says here as “three-fold” but
sometimes translated as “three spheres” (it is
subject, object and action). Now
you are dedication merits to sentient beings, so on one hand you have
the
sentient beings and sentient beings by nature being the nature of the
Buddha,
it is completely pure. Now the merit that you dedicate is in this case
absolute
bodhicitta, not relative bodhicitta, because in your single-pointed
meditation
in the true nature of mind whatever goes out that thing that you
dedicate is
your meditation in the true nature, so that is completely pure. The one
who
actually does the meditation and dedicating which is you, in your
meditative
absorption when you are one with the dharmakaya state of Buddhahood or
the true
nature of mind that is purity. So it is both you and sentient beings to
whom
you dedicate and the thing that you dedicate to sentient beings, all
are
absolutely pure. So in doing one meditation when you can think of
mother
sentient beings and remain in the true nature of mind and then do
dedicate the
merits, you will have tremendous benefits. It is said in the
“Liberation Sutra”
that if one could meditate just one instant like that and dedicate
merits the
benefit will be equal to saving the lives of all samsaric beings. The
three
fruits of attaining the three kayas, some would know and others would
not know.
It is emptiness. It is “be blessed with the kingdom of
dharmakaya”, that is
reaching dharmakaya. When you reach dharmakaya state of Buddhahood your
state
of being is precisely the same as all other enlightened beings.
Dharmakaya is
said to be like the space. Samboghakaya is without having to make any
effort. It
is the self-arising of untargeted compassion towards all sentient
beings. Those
who do not have so much obscurations would be able to see or experience
samboghakaya
state of Buddhahood. Then we have the nirmanakaya state of Buddhahood
with
forms and these are visions out of the samboghakaya state of
Buddhahood,
self-arisen, self-originated. Samboghakaya state of Buddhahood and
nirmanakaya
are just like the sun and its radiance, self-arisen. The sun being
dharmakaya
of course. So
those of
you who have received the Phowa teaching from Ayang Rinpoche so you
would know
but one thing that must be present in your practice is your focus in
your
visualization. Think of Amitabha as your dear mother and you being the
infant
who needs protection of Amitabha and you must have a longingness to go
to
Amitabha Pureland. Your destination of Amitabha Pureland is like your
homeland
and you have this yearning desire to leave samsara behind and go to
Amitabha
Pureland. As I’ve already said the short visualization of
Phowa would be to
think of Amitabha Pureland as your destiny, your home country and
Buddha
Amitabha is one who gives you protection and the path leading to
Amitabha
Pureland is the center nerve channel and this physical body is just
like an
empty guesthouse and your consciousness is the traveler who wishes to
reach the
destination of Amitabha Pureland. That is important to visualize. Whether
one
would be able be receive the protection and help of Buddha Amitabha or
not is
dependent on one’s devotion. When you have devotion to your
Lama including
Buddha Amitabha then accordingly Amitabha is going to come to your
help. When
you have conceptual thoughts and when you have doubts, then Amitabha
will not
come to you because you have rejected. We have one elderly person back
home in
Gar Monastery telling the story, my predecessor Garchen Rinpoche, at
that time
I was only a little kid, it was said that wherever people had lots of
devotion
to Garchen Rinpoche Amitabha will come to them through Garchen
Rinpoche. That
is all because of their devotion and their faith. So if you have really
genuine
faith and belief in your lama it doesn’t matter which lama or
who. Nowadays
there are many lamas, if you have unbiased genuine devotion and faith,
through
that lama definitely Amitabha will come. This particular teaching was
given by
Khenpo Tendzin Sangpo as a kind of peak instruction. Successfully
transferring the consciousness to the realm of Amitabha is possible
with three
powers. One power is the power of one’s own nadis or central
channel. It is the
power of center nerve channel shooting the consciousness upward to the
realm of
Amitabha. It is possible through the center nerve channel. If one does
not have
a clear visualization then the tendency is, it causes the consciousness
to go
downward and exit from the three lower openings including the navel.
Second is
the power of Buddha Amitabha. Amitabha is very, very powerful because
of the
very powerful aspirational prayers made by Buddha Amitabha. So if you
supplicate Buddha Amitabha whole-heartedly without doubt then Amitabha
has the
power. Then third power is your devotion and faith in Amitabha. So with
the
help of these three powers one can transfer the consciousness to
Amitabha
Pureland. (End of Tapes 11 and
12 of 12)
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