Meditations

ECSTATIC PROSTRATING MEDITATION TO ONE THOUSAND EYES AND HANDS CHENREZIG (Page 14)

1. (a) The Vinaya Pitaka sets forth rules of conduct that counteract certain kinds of extreme conduct, such as (i) attachment to wealth and expensive possessions—clothes, cars, houses, and so forth, and (ii) attachment to individual possessions, such as one set of old clothes, a suitcase, a house, and so forth.
(b) The Sutra Pitaka sets forth rules of conduct that counteract certain kinds of extreme thought, such as independent existence.

2. When we make prostrations, if we are inner beings practicing the Enlightened Being’s teachings, we should hold our hands together with the thumbs inside enclosed by the hands. This symbolizes holding a jewel. (There are two other ways to hold the hands.) Then touch the top of the head, the mouth or throat, and the heart to symbolize body, speech, and mind, respectively. The prostration of the body creates the good karma to receive the double crown protrusion of Guru Shakyamuni when we attain enlightenment.

When we prostrate to Chenrezig we create much additional good karma. One prostration to Chenrezig equals one thousand prostrations, and the resulting merits are that much more. Chenrezig’s one thousand eyes represent one thousand buddhas and their great compassion. If we pray to this aspect of the enlightened form, which appeared especially to grant bodhicitta, we will find it very easy to contact, like a kind father.

Making offerings and prostrations is not only a practice intended for temporal beings. Even noble beings transform their bodies into many, each having many hands, heads, and eyes, and into the different realms where there are enlightened beings, and then make offerings and prostrations with each of these bodies, chanting prayers admiring the knowledge of the enlightened beings.

Although we do not have the power to make such transformations, we should think that if noble beings who have so many realizations do so, why shouldn’t we? Those who can see their past and future lives and have attained psychic powers make such offerings to enlightened beings, creating merits through body, speech, and mind, and seeing this we should realize that it is very necessary that we should do likewise. Actually, we should engage in these actions even more than they do. We are supposed to be able to transform into different manifestations like these beings, yet we have deluded minds. We need very good fortune to have the ability to create good karma through making offerings and purifying; this ability is very precious and those who are able to do it are rare.

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3. (a) To prepare, begin by thinking that there is no self-existent “I,” that your “I” is completely empty of the self-existent “I.” This is no ordinary conception of “I.” Simply think like that—even the conception of this “I” is empty. This “I” doesn’t depend on the relationship of the body and mind; from the head down to the feet it exists nowhere, in no atom of the body. This conception is completely empty.

3. (c) Visualize countless buddhas of the past, present, and future in front of you, and all become one with Chenrezig. Imagine that there are that many Chenrezigs on each atom of the universe, as already visualized. That same number of yous makes prostrations to each of these Chenrezigs—i.e., on each atom of the universe are countless past, present, and future buddhas in the manifestation of Chenrezig. The number of your bodies equal to the number of atoms in the universe makes prostrations to each of the Chenrezigs.

Why such a visualization? This is a method to create merit and to purify as quickly as possible. Higher beings actually have the power to transform into many thousands of manifestations, but as we do not have this power yet, we try to visualize like this. The more bodies we visualize making prostrations, the more good karma we create. We do not create good karma only through the physical action, however—making prostrations to trees and to dogs does not create good karma. We create good karma and increase our faith in dependence upon the object to which we prostrate—in dependence upon the infinite power and great knowledge of the enlightened beings. By the power of the object, it is in its nature to create good karma. Sometimes we might do samsaric prostrations, merely imitating someone. Instead, we should visualize this, thinking of the past, present, and future buddhas in the manifestation of Chenrezig on all the atoms of the universe. We should think like this as much as we can.

3. (d) Visualizing yourself in the aspect of Chenrezig, visualize the letter SHRIH. This is a seed syllable of the buddhas, representing the mind. Visualize this syllable letter at your heart. If you cannot visualize yourself as the manifestation of Chenrezig, then just think of yourself as making many offerings to many Chenrezigs. Imagine yourself carrying many offerings for Chenrezig’s infinite happiness and enjoyment to each of the limitless Chenrezigs in front of you.

3. (e) Then make prostrations with the mantra. While doing this, you should visualize light entering your body from his holy body, purifying every one of your obstacles to receiving enlightenment. This is all visualized without the shunyata meditation.

3. (f) Prayer—then the Chenrezig in front of you enters your body through the head and comes to be seated at the heart. This visualization can be difficult at first but it becomes easier as the mind is trained.

3. (g) Then, from the Chenrezig at your heart, visualizing sending light out to all sentient beings, purifying all negativities and transforming their realms into pure lands. Pure realms are defined as such by the purified mind. A place that common people see as filthy can be seen as a transcendental, completely purified place that brings only transcendental happiness by the purified mind. This level of view is only created by the mind in accordance with its stage of development.

Again, visualize yourself as numberless, as having bodies as many as atoms in the universe. Think, “As many atoms as are in the universe equals the number of Chenrezigs, with my body is front of each of them, making prostrations.” This is simple.

This visualization is a bodhisattva practice. Maybe we talk more about this later when we do the mind meditation. You should visualize the central nadi or channel from your crown chakra down. After all sentient beings become Chenrezig within their pure land they are absorbed into the Chenrezig in your heart.

3. (h) Making the human life perfectly meaningful depends on actions of the body, speech, and mind. Therefore, you should pay attention before listening to explanations of the graded path. Listening should be meaningful in the Mahayana way—you should have the motivation thinking, “I am going to listen to explanations of the graded path only for the sake of sentient beings.”

AVALOKITESHVARA (CHENREZIG)

Chenrezig is an aspect of Buddha. There are many aspects of Chenrezig. If fortunate, great devotion may arise in relation to this deity.

I. How He Received Great Compassion

Chenrezig received his great compassion from his guru Buddha Rinchen Nyingpo, in his presence. In earlier times, Guru Shakyamuni prophesized that a being called Holder of the Great Eon would manifest after the number of eons equal to the number of grains of sand in the River Ganges passed, and in that place there would be a Buddha called Rinchen Nyingpo. He would liberate many millions of sentient beings, including insects, by showing Dharma.

At another time, Guru Shakyamuni was surrounded by trillions of arhats in the cities near a king’s palace. The king went with many thousands of people to see this buddha, Rinchen Nyingpo, and to make prostrations and receive teachings. For three months he made offerings to this buddha. The king had thousands of sons, the eldest of whom was called Not Closing Eye, and this son also made offerings to this buddha exactly as his father did. In addition, a man of brahmin caste made offerings to this buddha for seven years, and he asked the king to generate bodhicitta. The king did so, and Buddha Rinchen Nyingpo prophesied that this king would later become the Buddha of Limitless Life in the realm called the Western Paradise. The son Not Closing Eye developed such great compassion for sentient beings, wishing to release them completely from suffering and from their negative mental delusions, and because of this Buddha Rinchen Nyingpo prophesied that he would become a buddha called Chenrezig, and that as a result of his compassion he would release hundreds of thousands of billions of sentient beings from suffering. Buddha Rinchen Nyingpo also prophesied that when that son became a bodhisattva he would work as a buddha, and when fully enlightened he would become Pagpa Gyalzig Kelpo, that his realm would become a pure land paradise, and that he would give many teachings to numberless sentient beings.

2. How He Works for Sentient Beings as a Past, Present, and Future Buddha

Countless eons before Chenrezig received enlightenment he was called Chokyi Ngawang, and due to his previous prayers and great compassion, he took the aspect of a bodhisattva many times in order to benefit sentient beings. This aspect of Buddha is the bodhisattva Chenrezig. There are so many other worlds where he gives Dharma as a bodhisattva, or as an arhat. Also he takes many different forms as it suits beings, to show them the Dharma and give teachings. For example, he may appear in the form of a god of the senses, a spirit, a leader of the army, and so forth.

Usually Tibet is admired as Chenrezig’s realm on earth, but the story of why this so is too long to tell. All the Dharma Kings who established the Dharma in Tibet had the development of the Dharma as their main responsibility and are recognized as living bodhisattvas. Those of the lineage of His Holiness the Dalai Lama are recognized as incarnations of Chenrezig, including the present one.

The original Tibetan people are recognized as completely separate, of a different spirit, as unique in quality because of the Buddhadharma coming to Tibet from Guru Shakyamuni and also because of the generations before. Long before the Dharma came Tibet was a very cold country with many jungles, inhabited by very wild people who ate human flesh. It was a very mischievous place of evil spirits, and people couldn’t travel there safely. Then Chenrezig took the form of a bodhisattva monkey in order to bring Dharma to Tibet, and the female aspect of Buddha, Drolma, or Tara, took the form of a female cannibal. They lived nearby together in rocky mountains, and had eight children of different shapes in the form of human beings. Although their blood came from these two deities, their minds came from the realms of samsara, under the control of delusion and karma. So the blood generation of Tibetan people is unique, recognized as a totally different race.

Guru Shakyamuni prophesied that Chenrezig would enlighten so many people in the northern land.

3. The Benefits of Making Paintings and Statues of Chenrezig

The benefits of making paintings and statues of Chenrezig are much greater than those of making ordinary paintings or statues, including images of any other Buddhas, and equal to those of making thousands of other buddhas. Similar benefits arise from meditating on Chenrezig. Also, Guru Shakyamuni said that so many other enlightened beings and enlightened beings realms are contained in each atom of Chenrezig’s holy body.

4. The Benefits of Prostrating to Him and Reciting His Name and Mantra

The benefits of prostrating to Chenrezig and reciting his name and mantra are equal to the benefits of doing so in relation to all of the other buddhas. Chenrezig’s mantra OM MANI PEME HUNG is very beneficial and has to be given at an initiation. It is the same with the visualization.

Also, when you prostrate and recite Chenrezig’s name and mantra, it is important to remember their meaning and to visualize the aspect of Chenrezig. Doing so creates much good karma. If you have no idea to whom you are prostrating, just moving your physical body up and own, then it is only exhausting.

THE VISUALISATION OF GURU SHAKYAMUNI AND OTHER DEITIES

There are all kinds of different deities’ bodies that can help one in the transformation to the pure land, which is a creation of our own minds.

The Visualization of Guru Shakyamuni (Page 17)

The purpose of doing this practice is to receive blessings and attain realizations, to discover. Visualizing Guru Shakyamuni and visualizing a rock or tree are two quite different things. If you can visualize correctly, the effect on your mind will be quite different. Just seeing a statue of Shakyamuni that symbolizes his great and infinite knowledge is quite different from seeing the picture of a beautiful man or woman because of the realizations he has attained. Merely seeing the statue makes the mind peaceful, calm, relaxed, well-controlled, and subdued. Even a picture gives a greatly different effect, there is a big difference in the vibration received. Actually there is no more beautiful form aspect than Guru Shakyamuni, there is no greater inexpressible knowledge of beauty that we can see. The great effect that we receive from seeing his picture, or a statue of his form, is the decrease of greed.

Guru Shakyamuni is not the sort of person who existed in past days and now exists nowhere, not seeing us; it is not like that. He sees us and we can see him. It is definitely possible that we can communicate and receive teachings from him, but this depends on the level of our obscurations, and how strongly we do purification practice. We don’t see our own mind and body, and it’s not a problem of them not being there. This is something with us, but we don’t realize it—that mind is obscured by ignorance. Of course, it is extremely difficult to see enlightened beings and communicate with them. Doing so is dependent on the blessings we receive, and our foundation of faith.

There are many instances of beings that received teachings from various deities. Tsongkhapa received the teaching on the absolute true nature from the aspect of enlightened wisdom, Manjushri, who granted this realization for the purpose of benefiting all sentient beings. In fact, Tsongkhapa received many teachings from Manjushri, and is himself thought to be the manifestation of the Buddha of Wisdom. His teachings on the absolute true nature are very clear, and very profound. He had so many followers—like stars in the sky. Many of them received realizations.

Now I will introduce the symbolic statues of Guru Tsongkhapa and two of his closest disciples who helped him a great deal. Both of his followers achieved all of the different levels of realization and completed the Dharma practice. Khedrub-je, because of his deep devotion, saw Tsongkhapa in five different manifestations Gyaltsab-je was the substitute for the Dharma King; he cleared up misunderstandings in the teachings of Lama Tsongkhapa with logic, in debates. Before he met Tsongkhapa he lived in the lower part of Tibet and was already highly learned. When Tsongkhapa visited that place and gave teachings, Gyaltsab-je, thinking he might be more highly realized than Tsongkhapa, sat down on the same bed. Tsongkhapa took no notice and continued teachings. Then Gyaltsab-je checked up, and when the realized the purity of Tsongkhapa’s teachings he moved and sat on a lower level. He later took teachings from Tsongkhapa himself, and after Tsongkhapa passed away Gyaltsab-je helped clear up any misunderstandings that remained.

Asanga, the highly realized pandit, tried to achieve a direct vision of Maitreya, who is the buddha to come after Guru Shakyamuni, and who will descend from the pure realm of Tushita. Asanga the ascetic saint spent twelve years trying to attain the vision of this future Buddha. After the first three years he came down from his retreat, discouraged. Then he saw water dripping onto a rock into which it had worn a deep hole, and thought that if even water, which is not solid, can make a hole in a rock, how could it be possible not to achieve the realization of Maitreya, and went back. Three years later he came down again, discouraged, saw a man cutting a rock with a thread, and went back again. Three years later he came down again, saw a bird flying into a small cave, and saw that its wings had eroded the rock. He went back again. Three years later he came down again, totally discouraged, and saw a dog whose entire backside was an open wound, full of worms. He felt compassion, and wanted to remove the worms to help the dog but realized that doing so could cause the worms to suffer. Due to his great bodhicitta he made a strong decision, cut his own flesh and placed it on the side for the worms, and, so as not to injure them, bent down to remove them with his tongue. As he did so, the dog transformed into Maitreya. Asanga clung to Maitreya, and asked why he took so long to appear. Maitreya showed Asanga his robe and said, “I’ve always been in your cave; look where you spat on my body.”

We see by this story that Asanga’s obscurations were finally purified through the practice of bodhicitta, through caring for other beings more than oneself and thus purifying much negativity. As a result of his fundamental devotion and the deep purification he engaged in with such great bodhicitta, Maitreya asked Asanga what he wanted. Asanga asked for teachings, and, telling Asanga to hold on to his robes, Maitreya took him to Tushita Pure Land and gave him five divisions of teachings in one morning there, which is fifty years of our lifetime. Tibetans still study these teachings—they are concerned with logic and practice, and also explain the absolute true nature of reality, the development of bodhicitta, and faith.

Once a mother sent her son to find relics of the buddha, but after looking everywhere he found nothing. Instead, on his way home he picked up a dog’s bone and brought it to his mother. With much faith and devotion, she believed in that bone, and put it on the altar, made prayers, and made offerings to it and so forth. After some time, real relics began to come from that bone. That was a creation of her mind.

It is definitely possible to perceive Buddha—it is our own mental creation, a creation from within that arises from our own knowledge. Even ordinary knowledge doesn’t come spontaneously from outside; it comes from school or university.

Prayers are very powerful and make sense. In order to understand and develop realizations, prayers are set up in each meditation. Before the prayer, begin by visualizing Guru Shakyamuni.

Guru Shakyamuni is seated on a sun, a moon, a lotus, and a throne. The space between the throne and the meditator, you, is equal to the length of the prostrated body, and it should be visualized at the height of your forehead. The bigger you can see it, the better, but the size that stays best in the mind depends on your level of mind. Guru Shakyamuni is smiling and his lips are cherry red. His eyes are thin, narrow, and long. They are very fine eyes, and he is crowned by the double knot. The image should not be visualized as a drawing but as a person, the body made entirely of light. All of the hairs on his head curl to the right and are dark blue in color—they are short but nicely curled. Each of these features is a sign of his holy body. Also, he has chakras or wheels on his feet, and when he walks on the earth he doesn’t touch the ground but remains four inches above it. His robes, too, don’t touch his body. Guru Shakyamuni has such a peaceful aspect that it dispels all negative mind straight away.

When Guru Shakyamuni was in the form of a bhikshu showing the Dharma to a great number of people, even those who didn’t receive teachings but merely saw him were helped a great deal, and their minds were purified of negativity due to the power of his realizations. When Guru Shakyamuni looks at one person, even those who are standing behind him see him in the same way, and he sees everything that is happening all around. When Guru Shakyamuni was born as a prince, one of his relatives was sort of evil and wanted to kill him because he had so much power. Although Guru Shakyamuni walked so slowly, this person with the wrong realization, carrying weapons and chasing Guru Shakyamuni, running, was unable to catch him no matter how fast he ran. Guru Shakyamuni said, “You are running but not coming to me.” This was his great control over ignorance.

GURU SHAKYAMUNI VISUALISATIONS

(1) Visualize Guru Shakyamuni’s body absorbing into your body, and visualize your mind as one with his, as shunyata, emptiness like space, without “I.” Concentrate on this for as long as possible.

Begin with the breathing meditation, them purify with the light from Guru Shakyamuni. Then concentrate your mind as above, without letting your mind and your superstitions disrupt your meditation. What disrupts you is your own negative mind. Also, those who are new to the meditation course can meditate on the other higher meditations, following the outlines and amplifying the meaning through your own wisdom. The form is inner checking with yourself—most realization has to be attained by checking.

(2) Sleeping Meditation

Go to bed and lie down, and visualize Guru Shakyamuni in front of you sending light rays from his body. Think, “As I do not desire suffering, I should make my sleep virtuous for the sake of all sentient beings.” Light comes from Guru Shakyamuni into your body, which then becomes light itself, and all impurities are expelled. Then Guru Shakyamuni absorbs into you, and you become one with his holy body and mind, as space, with no self-existent “I” anywhere in this absolute true nature. Hold this visualization for as long as possible. This is very good practice for many things. During sleep you may dream—it is very good if you meditate in dreams, with the gross mind not arising much and the sincere mind arising. Then when you wake up, as soon as possible try to be in that state visualizing space—then Guru Shakyamuni appears, and you yourself are him. You should try to remember the last part of the sleep meditation.

During the day visualize yourself as Guru Shakyamuni and also visualize others around you in this way. This helps to destroy partiality, criticism, and judgment, which are all only functions of the negative mind.

OFFERINGS TO LORD BUDDHA

1. Offering Food

Check the mind when it sees food, see how it functions, and what is its personality. Then try to discern if there is any greed, if the mind is not peaceful.

(i) Wanting to enjoy the food, seeing beauty in it, being attached—this is greed, which always sees its object in beauty and craves temporal comfort. This is very difficult to recognize. Greed is a main cause of rebirth in the three lowers realms and a major cause of our present suffering.

(ii) Also, we should check and see if we want to use this food with the self-caring conception of the self-cherishing mind by which we think more of ourselves than other beings—human, animal, or buddha—and by which we take most care of ourselves. This is the most subtle negative mind, and it is very powerful in its capacity to prevent us from attaining enlightenment.

These two negative minds are the main disturbances in our lives, and since we don’t want to experience suffering, we must destroy them. We should think, “Eating with greed and ignorance only makes me more greedy and ignorant, and is eating just like an animal. Since I am human my actions should be higher, and not like those of a dog eating kaka. Animals don’t check up since they have no wisdom; they just eat as quickly as possible before the food gets taken away by someone else, and it doesn’t matter to them if the other is more hungry or not. Therefore, I am going to make an offering of this food to Guru Shakyamuni, the essence of all buddhas, who is at my heart, that I may receive enlightenment by purifying all negativity.”

Visualize the sun, moon, lotus, throne, and Guru Shakyamuni at the heart, as beautiful as possible. The more beautiful, the better the karma. Then think that this food doesn’t belong to me, it is Guru Shakyamuni’s holy mind and belongs only to him. This is the most important thing—to make a strong and clear decision that will have a great effect on the mind. Great Tibetan meditators recognize this sort of thing as the best puja—done in one’s own mind and body. As you do this meditation, don’t think of other things, but think that Lord Buddha has received infinite happiness from your offering, and when he is finished he sends the light of realization, power, and happiness to fill your body.

2. Offering Beauty

Whenever you hear a beautiful sound, or see a beautiful sight, offering it to Lord Buddha will greatly purify the negative mind.

3. Sleeping

When in bed, visualize Guru Shakyamuni and pray from the heart to receive enlightenment by purifying negativity.

Before the visualization is made you should think, “I am going to dedicate to receive enlightenment in order to help all sentient beings.” This makes your sleep different from that of animals and insects; it gives meaning to the human life so that it makes sense. Then visualize that light enters your body and that your mind becomes one in the nature of infinite space. Then try to sleep at that stage.

OFFERING FOOD

When taking food you should mediate to control the negative mind, to clean and purify it of rubbish with the broom and water of dedication, without being involved in samsaric practices. But it is not so good to purify sometimes and create negative karma at others, this way we are never finished. Therefore, the mind must be keep as clean as possible once it has been cleaned. The purpose of meditation is only to clean the mind, so there is no point if we continue to create negative karma once we have purified. Instead, we should try to create as much positive karma as possible. And if we meditate to purify we should meditate all the time—the less negative karma we create, the less purification we will need. We must have discipline when eating and drinking. In retreat every action—getting up, washing, and so forth—is done in conjunction with a meditation. The effects of this depend on one’s level of realization.

You should visualize yourself or your mind as one with Guru Shakyamuni, or else visualize him at your heart, then offer the food to him without attachment. When eating, think, “I must become free from all suffering, I must not be attached to these objects, this is not mine, I am offering it to him, it completely belongs to him.” Just as we don’t have much feeling for someone else’s ordinary possessions, we should try to feel the same way about the food. Strongly feel, “I am Guru Shakyamuni,” and give it to Guru Shakyamuni, thinking, “I am offering it to he who is infinite buddhas.” Don’t talk while eating; concentrate fully on Guru Shakyamuni and on giving him food. This lessens attachment, creates much good karma, purifies negativity, stops suffering, and brings you closer to him. Think that Guru Shakyamuni has received infinite happiness from the food and sends light to you so that you entire body is filled with it, from your head down to your feet, purified. His infinite knowledge dispels every single negative mind from you so that it exists nowhere, neither inside nor outside the body—like a light switched on in a dark room. This will help you to soon receive all his knowledge.

Before eating say the offering prayer. (Page 10)

When I’m on the mountain it is customary for people to bring food, so it is very useful to visualize it as kaka. This way the mind is so free, not attached, but relaxed. Sometimes the mind becomes one with the object, stuck to it, but visualizing kaka is most helpful to release one from attachment.

INTERFERENCES

When making puja, mystic, secret, and inner interferences appear in fearful forms like the images on some tangkas, but as light. These interferences appear as beings with wrathful aspects, outside and around each of us. Also, other interferences are invited, spirits who disturb the teaching: they cause different kinds of sickness and can disturb us and make our minds unhappy. Inner interferences are our delusions: greed, ignorance, and hatred. The secret interference that destroys Dharma is the impure view.

Interferences appear in the form of very wrathful beings surrounding us, and also around the edge of the country. An offering of nectar from the skullcup is given to them as a gift to fulfill all their wishes. Because of this, they vow to never harm the practice, to leave this place, cross the great ocean, and leave this earth. Their forms are like that of Yama, and are just to exemplify the different spirits that are karmically created by mind. “Yama” means those who disturb our success in Dharma practice. If we do this visualization with confidence it can be useful, because then we can think that there are no inner and secret interferences left to disturb our practice.

Ignorance, suffering, and so forth depend on one thing—our conception. If everyone recognizes a doctor as a person who can completely cure them, they will have full confidence in him, and that doctor can help them. But if someone is doubtful and skeptical of the doctor, a full cure might be difficult to effect. For this reason, having full confidence can be helpful.

The wrong conception is considered to be the secret interference in tantric practice. Stopping the secret interference depends on eliminating the inner interference and this depends on our study and listening to these teachings.

Since so much good karma from previous lives has brought this precious human rebirth, and it is our responsibility not to waste even one hour of it, this practice can also help many mother sentient beings, and also help the government, since we have bodhicitta motive. It is a widely beneficial action—it doesn’t mean not working for the government, which is also a group of people.

VAJRASATTVA (DORJE SEMPA) MEDITATION

Visualize the deity above your head, facing in the same direction as you are, in the embracing posture with a body of white light upon moon and sun discs and a lotus. The body emits rays of light and nectar that drip down onto you like rain, purifying negativity, greed, ignorance, and doubt, and turning the body into light.

GREEN TARA

Tara, the female aspect of Buddha, possesses green and white forms. Green Tara encompasses all the power and great compassion of all buddhas. Remembering and praying to her constantly can help divert dangers and catastrophes.

Tara is especially effective in helping practitioners to gain realizations of the teachings, especially the teachings of bodhicitta through the method of exchanging oneself with others.

The green color of Tara’s holy form symbolizes the granting of wishes and the symbolic purification of the defilements of envy and jealousy, as well as the purification of the ordinary impure aggregate of form. The fifth of the five transcendental wisdoms is the completely purified transcendental wisdom of the fulfillment of wishes. Her green color also symbolizes success in action.

Reciting her mantra and remembering her knowledge can bring success and realizations. Countless people who have faith in Tara have received the benefit of her blessings, including travelers of old that were pure practitioners. Within the Tibetan community, so many Tibetans have received great benefit from making prayers and pujas to Tara. Even family problems such as infertility and so forth can be overcome with Tara’s assistance. One of her great qualities is that she grants the wishes of those who petition her very rapidly.

There is no way to receive enlightenment without receiving the realizations of the meaning of Tara’s mantra.

OM refers to the Buddha’s holy body, speech, and mind and the three kayas or bodies of a buddha. It also symbolizes release from temporal attachments the suffering of the three lower realms, release from samsaric attachment and cyclic existence in general, and the great release from the subtle obscurations, attachment to personal peace and liberation, and the thought of perfect happiness for oneself alone.

TARE symbolizes the release from temporal attachment and the suffering of the three lower realms.

TUTTARE symbolizes release from samsaric attachment and from samsara itself.

TURE symbolizes great release from the subtle obscurations, attachment to self-peace, and the thought of perfect happiness for self.

SOHA is said at the end of the mantra and enables the blessings of these syllables to take root in the heart, and to absorb and remain in the mind.

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YANLAG DUNPA: THE SEVEN BRANCHES (Page 31)

Usually, people in retreat say this prayer every day. This is the essential puja. The purpose of saying this prayer and meditating on its meaning is to purify, to lengthen the lifespan by stopping dangers, and to create infinite good karma without physical activity. This prayer contains so many meanings, and meditating on these meanings while saying the prayer creates good karma so powerful that it can never be destroyed by anger or heresy. Such is its power. It also purifies negative karma created from beginningless lifetimes until now. Even high bodhisattvas engage in this practice. The effect of this prayer depends on your motivation and understanding.

1. The first of the seven limbs is prostration, the antidote to pride. Respect for a person is the remedy for pride. Pride is one of the worst negative minds. For instance, if you have pride in your own knowledge of some subject, and you think, “I know that,” pride causes you to feel that you don’t want to receive knowledge from others, that you don’t want to be told about anything. The person with pride never develops his wisdom.

Sometimes this kind of mental state can arise when listening to Dharma. You may think, “Why is he repeating this?” Pride also sometimes involves a negative form of shyness, the mind that is attached to the comfort of this life. This means having the kind of mind that just wants others to understand that you know, the mind attached to the reputation and to what other people will say, such as, “He’s clever, he knows this.” This is negative samsaric shyness.

A common Tibetan proverb says, “The nature of pride is like a glass turned upside down.” A person with strong pride is like this—nothing goes inside, and he will never become the receptacle of Dharma knowledge.

2. The second of the seven limbs is the limb of offering. (see Introduction to Prayers in these notes)

3. The third is the limb of confession. (see Introduction to Prayers in these notes, also page 78)

4. The fourth of the seven limbs is the limb of rejoicing. Rejoicing is the best remedy for jealousy and envy. Rejoicing does not depend on material or physical actions—it can be done while you are working, eating, or sleeping—it can be done at any time and it is such a simple way to create good karma. If a person has many friends and you feel joyous in your heart, that person is lucky. This result is due to the good karma he created in past lives. Having many possessions and children is the same. Seeing this, you should feel joyous in your heart. You may feel jealous of some couples, of their harmony and enjoyments—but you should think that this result is due to the fact that they created the cause for such experiences in past lives. So why shouldn’t they experience the result of enjoyment now?

Avoiding jealousy and envy and trying to feel joyful for others’ happiness creates much good karma. Feeling joy also keeps the mind at peace. If the mind is jealous and envious, you will feel very uncomfortable—like you have a big stone in your mind. But feeling joyful keeps the mind peaceful, without problems. Also, feeling joyful, you don’t create any bad vibrations or show any bad aspect to others—there is no confusion going on between you and the object.

You should also try not to feel jealousy or envy for anyone who meditates and studies the Dharma a great deal. Instead, you should try to feel joyful. When bodhisattvas see other beings receiving bodhicitta, their holy minds are extremely pleased, as if they have found a jewel. They feel very joyful that the other beings understand Dharma and are working for sentient beings due to karma. This kind of thinking keeps the mind relaxed, not bubbly like boiling water, and keeps peace between you and the other person. Judging other people exaggerates so much, and jealousy, envy, and putting people down creates so much bad karma. Whenever we see other people creating good karma we can always create good karma ourselves by feeling joyful. This keeps the mind happy, and creates infinite good karma as there are infinite numbers of ordinary beings. This is a very simple way to purify and create good karma. The mind that rejoices for others’ merits is always pure—it is something inside you that cannot be shown, creating good karma. There is no danger of having too many expectations from thinking like this, such as hoping that others will like you or having other desires for temporal rewards for the comfort of this life. The mind that is pleased that others create merit is always happy.

5. The fifth of the seven limbs is requesting the buddhas to remain in existence until samsara ends. The purpose of doing this is really to request our own purification, that we may receive the path. It doesn’t imply that the buddhas will become non-existent. There are many different nirmanakaya or emanation bodies of the holy form of the buddhas—giving teachings, showing the path in many different worlds, and showing people the nature of suffering. When we request the buddhas to remain in existence, we request that these emanations will remain longer in that form, so that many other beings can take teachings. For example, if His Holiness the Dalai Lama didn’t exist, then all the hundreds of realized beings in this world would be without guidance, especially in these times. Asking them to remain until samsara ends is a cause for our own purification, as well as a cause for us to continually receive teachings.

So when you are doing retreat, at this point in the practice you should offer from your heart a throne with a double vajra on the front (for longer life) and adorned with jewels to the nirmanakayas in order to make the conditions for yourself and other sentient beings to continuously receive teachings from them. This also becomes a cause for you to live longer.

6. The sixth of the seven limbs is requesting the buddhas to reveal the teachings. Here you should meditate that you are offering a golden wheel of Dharma from your heart to the visualization of Buddha. This is also purification. Stepping over Dharma books or pictures of Lord Buddha arises from great ignorance of Dharma, and is one of the worst things you can do, creating much bad karma.

7. The seventh limb is dedicating the merits. As grain burnt by the fire no longer has the power to produce any more seed, as the plants will become black, merits when dedicated become like the burnt grain—they cannot be destroyed by anger and heresy. Dedication of merits protects them from being destroyed by anger and heresy, which cause the greatest destruction, obliterating the existence of undedicated merits, delaying the results of even merits that have been dedicated. For instance, if a person in this lifetime creates much good karma but gets angry just before he dies, if he doesn’t purify that, it will delay the arising of the result of his good karma. If, say, a person was about to realize bodhicitta, anger and heresy are the worst bad karmas preventing enlightenment. Don’t let anger arise.

The perfect prayer must include impulse or motivation, action, and dedication.

THE MANDALA OFFERING (Page 23)

This is only a rough presentation of the mandala offering—this practice has other high meanings, but this is for now.

In the mandala, there is the universe—the sun, the moon, the planets, and the different worlds. Generally, there are many different ways to look at the universe. It cannot always be the same shape—according to different people’s karma there are different ways of seeing it, and according to the time it appears in different shapes. The shape cannot be exactly true, the same all the time—this is also according to the person’s karma. Also, the universe is not something that permanently exists, it is possible for it to become empty. This earth, too, is just one world from that. This is also the way that enlightened beings are explained.

As there are four categories up, there are also four categories down. The suras are up, the asuras down, and sometimes they come up to fight. The main, principal cause of human rebirth on this earth is karma and ignorance. It is possible to be able to see these realms when we have developed high psychic powers. These realms are karmically created realms. The main description of these realms was given by Guru Shakyamuni, and also by ancient highly realized pandits. To be enlightened, one must have omniscient mind, seeing every place and so forth. These explanations were given in order to help us understand other beings’ karma and how they live their lives when we meditate.

Besides this, we should meditate by offering the universe to the guru, the enlightened ones, to complete our realizations and purification. This is one of the wisest ways to practice, to gain higher realizations. Even those with highly developed powers make mandala offerings. It is one of the most vast and important ways to practice and create good karma, especially if you understand every aspect of the evolution of karma and how different beings live. We should practice like Naropa, whose main offering was in his mind—the symbol of the universe. This is such a great Mahayana tantric practice. Just after Tilopa threw the mandala in his face, Naropa saw the deity transformed by his guru in the sky. If he had not made that offering, his ignorance would never have allowed him see the deity, his guru.

Yesterday we talked about a mentally transformed offering, visualizing a universe full of jewels, and making the offering to the Guru Buddha from whom we receive enlightenment and perfect peace. As much as we can visualize, that much good karma we create. This is why the mandala offering is especially recognized as the best practice to do—the yogis consider it better the more times per day that the mandala is offered. In the last course we only did the short one—but maybe, if there is one person, it can be worthwhile. Offering the mandala is the most beneficial practice to purify the mind.

After you visualize the mandala as it is explained here (page 27), think that the outer mandala is the universe, and all your possessions are as explained. The inner mandala is the transformation of your body. All of your past, present, and future virtuous actions are offerings around Mount Meru. There are also the mystical, secret, and absolute ways to offer the mandala.

Mandala offering is very useful purification. Having visualized and offered the body, speech, and mind and transformed them into the inner mandala and all existence in the universe into the outer mandala, offer it to Guru Shakyamuni and think that it belongs completely to him—everything, including friend, enemy, and stranger in our world. This will bring peace in your environment, for oneself and others, and it will equalize and subdue the partial mind that creates friend, enemy, and stranger. World peace will never come about until the partial mind is eliminated.

We should think that all sentient beings have been friend, enemy, and stranger in countless former lives, are so at present, and will continue to be in future lives as long as we have partial, discriminating minds and are not free from samsara. Besides offering all possessions of the universe, we are also offering every enemy, stranger, friend, and all beings, and our body, speech, and mind to Guru Shakyamuni. Whatever is ours we completely give and dedicate to him, and as it all belongs to him, how can we be attached? These things are definitely not ours; they are his. The success of this practice depends on the mental decision.

As Guru Shakyamuni used his holy body, speech, and mind to fulfill his wishes, now our body, speech, and mind should only be used for the same purpose. Also, as we have completely dedicated enemy, friend, and stranger to Guru Shakyamuni, we cannot make sentient beings our enemy or get angry with any of them, as they are his possessions. How can we get angry? If we kill a Nepalese person it is like we are hurting the King of Nepal because they are his population, so harming any enemy, any sentient being, is completely opposed to Guru Shakyamuni’s wishes. It is like telling a lie. As the buddhas brings all sentient beings to enlightenment and release them from suffering and the negative mind, his wish is for us to do the same, to enlighten all beings from suffering. So how can we bring them suffering? In the same way, how can we be attached to any sentient being—the present friend in the southern world to whom we are now attached, or to any beings at present in other realms, as we may live together with them in the future. This is a very shameful habit, to offer them, yet be attached to them. We cannot be attached to them as we are responsible for fulfilling his wishes to release sentient beings from suffering.

It is very effective for the mind to think like this. If we are attached to them, they also become attached to us, and this, too, is against his wishes. To release all sentient beings, to enlighten them, first we ourselves must attain enlightenment and release ourselves from negative minds. If we are to bring this about, we must not be attached.

Then, as we offer, we visualize Guru Shakyamuni accepting our offering and we see the entire offering absorb into his heart, as if it had been given into his hand. Then we visualize light shining from him and absorbing into our own bodies, and all the negative interferences that stand in the way of the practices from guru devotion up until enlightenment are purified, and I receive every realization.

We should not offer money to the sangha that has been raised by wrong means, such as money that has been raised from the sale of holy books, statues, and so forth. This creates bad karma, degenerates wisdom, and builds ignorance.

Outer Mandala (Page 33)

The practice of offering the outer mandala is the practice of offering the universe without transforming oneself, and without the details of the inner mandala practice. In this practice, we offer the mandala as it is.

Mount Meru is not the kind of mountain that we can see, such as the Himalayas. It is in a different category, on a different level. The gods of the senses live here—in the sura realm. We can’t see these levels with our human bodies, and without a great deal of control, but we have been born in all of these levels in the past. If the appropriate psychic powers are developed through meditation in this lifetime we can make a trip to these places. Mount Meru is karmically created, as is the world of form.

Inner Mandala (Page 38)

Although we say the prayer at certain times, we should not regard this as a job lasting a few hours. Our minds should live in the meaning of the prayer all the time. It should be said in such a way that we feel release, a weight off the mind. We should make this offering from the heart. It is best if done for a day, each day.

We make the decision to give up attachment to the negative minds of ignorance, greed, and hatred. We give them to Guru Shakyamuni and to the other enlightened beings, and we should think that they now belong to them and are no longer ours. Therefore, we cannot feel attached or averse to them. All of our possessions should be visualized in the form of the mandala. A strong decision makes the best mandala.

To “give up” doesn’t mean actual separation from body and mind, for then one ceases to exist, but means giving up the attachment from the heart. This is the most important thing. These things are no longer mind, they are offered to the enlightened beings in the same way that we would sincerely give something to a friend. Then, as the enemies, strangers, and so forth now belong to Guru Shakyamuni, we must take good care of them.

If the mandala offering is made in the morning, it can be remembered if problems arise during the day. The mind is strong and conscious, and we can’t get angry at anybody. It belongs to Guru Shakyamuni. Nor can we become attached to gifts or anything else, and if we do so we should feel positive shame.

THE IMPORTANCE OF RIGHT IMPULSE (Page 43)

The nature of the impulse is what determines the nature of one’s meditation; for perfect meditation the impulse must also be perfect. If dirty water is used to make tea, the tea becomes dirty. If the water is chemically purified its taste is spoiled, so again the tea is not perfect. If dirty water is used to prepare food, so does the food become dirty. As the water is important here, so is the impulse is important for Dharma practice in determining whether actions will be virtuous or not. If the impulse is impure, our meditation can become the cause of suffering and confusion. Therefore, to avoid wasting time and life we should take care to prepare our impulse well. Carelessness results in confusion.

Preparation and impulse is more important in Dharma work than in temporal jobs. In the latter, we may be late and get fired as a result, but this may make no difference in obtaining another job. Non-virtuous meditation, however, can cause problems even in this lifetime, so the impulse must be as pure as possible.

Why do we care if it’s virtuous or non-virtuous? Because, if we check up inside ourselves, we find that the purpose of our actions, such as taking this meditation course, for example, is to find some deeper happiness. This means that our actions are done with the expectation of happiness. No sentient being, including us, desires suffering. But the bodhisattva experiences suffering for the benefit of all sentient beings. Most of us do not wish to experience suffering for ourselves, let alone for all sentient beings

Therefore, the solution is to seek the cause of happiness. In order to do this it is very important to try to recognize the cause of suffering. Wanting happiness yet still creating the cause of suffering is like being a blind man walking towards a precipice. Numberless beings even now are in great suffering, just as that blind man is.

Most people think that the cause of suffering lies on the material level, being related to the presence or absence of material possessions. But this external method never causes problems, and has itself always to continue.

Food, for example, is not the principal cause of happiness or suffering. It can fill the stomach yet bring diarrhea. If it were the principal cause of happiness it should always bring happiness, and never change to suffering, and yet this never happens. We can eat cake, believing it to be the principal cause of happiness, but we get bored after only three or four days. This is the nature of the mind that finds pleasure at first and suffering afterwards. These feelings are merely a creation of the mind. Thus, such external methods are not the principal causes of happiness.

The real principal cause of happiness is such that as much as one creates it one will always have it. It is that which is in the mind, that which can be mental. Similarly, the principal cause of suffering is also mental. The cause of happiness is virtuous action, and the cause of suffering is non-virtuous action. The creator of the actions of body, speech, and mind is the impulse.

At the moment we can see only two different forms of sentient beings, but there are many other kinds of beings that we are unaware of in different realms that we cannot see. Some of these living beings can see us. Different people and places are seen in different ways, with different feelings by each person. We should check up to see what makes the difference, what causes it. Then perhaps we will understand how some people see these different beings.

In Tibet there was a very famous holy statue formed by one miraculous bodhisattva. Every day it was very crowded by many people coming to make offerings and receive blessings. Yet one person saw a dog instead of the statue. This shows that there was something wrong with his mind. In its nature, mind is clear in perceiving objects, so there was something wrong with his power of mind—we say this is lack of fortune. Fortune is built up by the creation of many positive, virtuous actions; the creation of many negative actions affected the mind of the pilgrim such that he could not see the holy statue. Another example of mental obscurations created by evil actions is the mind of the person who, attending teachings given by a lama who had a large pile of texts in front of him, only saw the lama eating from a large pile of meat.

There are many other types of beings in the world, and we should not limit our understanding of them. There are essentially six different types in the uncontrolled cycle of death and rebirth, the cycle of samsara. Samsara is created by ignorance, and ignorant actions. We are included amongst the samsaric beings. The six different realms are divided into three upper (sura, asura, human) and three lower (animal, preta, narak), and all beings are living in ignorance, in this cycle of samsara.

We should think, “I must receive enlightenment only to help release other suffering beings, besides myself, from samsara. In this way I will meditate.”

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MEDITATION ONE: CHECK IN AND CHECK OUT (page 46)

“Checking in” is the inner method to discover the negative mind, which we must fully recognize as the creator of suffering by understanding its wrong views. “Checking out” is done after checking in, when the outer objects and wrong views are more easily recognizable. Then we can find the solution to the problems between subject and object, and the answer to conflicts. If these are not found, more problems and conflicts will arise.

Making the mind positive and holy depends on our recognition of the negative evil mind that makes the person evil, and of the false object in which the negative mind believes. Without recognizing the creator of the negative evil mind and its object, there is no way to make the mind positive and holy. Without recognizing and avoiding the false object created by the negative relative mind there is no way to see the true positive object and its absolute nature.

Each person has a negative mind and a positive mind, but there is only one object. If the person sees it with the negative mind he sees it falsely. To be holy depends on the creation of the positive mind, the mind that sees an object in its true nature, as it exists in fact, and to see it like this depends on recognizing the negative mind and its object, created relative to self, as both false. Through this process we can avoid the negative mind and cultivate the positive; this is the way to become holy and to cut off problems.

The solution to problems does not depend on destroying the object and making it non-existent. For example, if we have a thorn in the flesh and we suffer, finding the thorn ugly, the problem is not solved for all time by completely destroying the existence of the thorn—by burning it and so forth, because we can always get another thorn in the flesh at some other time and place. The external solution is not true because it doesn’t help externally.

(i) Before this earth even existed we experienced great suffering from thorns and even in the future we will continue to have problems with external objects. To destroy a thorn at one place doesn’t make all the earth’s thorns non-existent.

(ii) Also, the external solution doesn’t destroy the relationship between our suffering now and that of the future.

For example, the enemy is hated, I don’t want him as the object of my view. This negative mind of anger is created by ignorance, so I kill the enemy with the wrong belief that he will never be my enemy again. But he can be reborn, as an animal, for example, and become my enemy. Killing the enemy in this lifetime is nonsensical because that enemy will continue to be my enemy again in many lifetimes. All this gives me great suffering—this one negative action keeps me in ignorance longer, and holds me in the cycle of death and rebirth for so many eons. As long as I keep myself in the suffering realms, further ignorance is always produced. So his becoming my enemy is my fault, not his, for I keep myself in the prison of ignorance—samsara.

Ignorance, greed, and anger produce problems. Ignorance produces greed and anger and is the cause of all suffering. No problem can ever be ceased until we are released from ignorance, so the whole problem is only our own fault. Even killing all enemies or totally destroying a particular place will never bring a final solution. Ignorance only causes more problems; it never cuts off the problem. Actions done with ignorance are never checked in and checked out. Checking with ignorance creates greater and longer lasting problems; it never ends, always cycling round and never bringing any solution.

A solution is the complete cutting off of the problem between the object and the subject, and cessation of the negative mind that is the creator of suffering. To bring about such a perfect solution we should check in—examine the causes—ignorance, greed, and hatred, and the way they think. In this way we can realize which object is true and which is not. With right understanding we can develop the positive mind, and through this all problems can be ceased.

The cessation of negativity composes much of the subject of Dharma. Without checking in, we always make mistakes—no solutions, just problems. And checking out depends on checking in.

NOTES ON THE NEGATIVE MIND

The essential Guru Yoga practice is to receive realizations that lead to enlightenment. This is like fuel for a rocket. Disciplines are the main thing: when we eat food, when we go to bed before sleep, we should have the discipline of meditation, a discipline for the mind. The main purpose of meditation is to clear the mind of negativity and impurity, therefore we should meditate at many times. In this way the sick mind can be cured—if it didn’t depend on each person’s effort it would not be possible, therefore each must meditate for himself. Also, realizations cannot be transplanted, and the only way they can be received is through following a method based on discipline, based on our own efforts, just as Guru Shakyamuni did by following the methods of the past buddhas. After him countless beings practiced correctly and attained enlightenment. Therefore it is possible for us. All buddhas were sentient beings, suffering and so forth at one time. The difference between them and us is that they practiced the teachings correctly and so became enlightened more quickly.

The mind that enjoys eating food, drinking tea, putting on clothes, and so forth is a negative, greedy mind, wanting to enjoy comfort and temporal happiness by seeing objects in beauty. For example, think about peanut butter in Nepal. The loose mind sees it and goes off—we don’t check, we just let the mind act as it wants. The person doesn’t recognize the character of his own mind. We must check and bring the mind back. Besides being greedy, the mind that sees the object in beauty and wants to enjoy it for reasons of comfort is a selfish mind, taking more care of itself than of other beings.

Greed is the creator of all suffering. Also, it builds up even greater ignorance. The greedy mind leads to greedy actions and makes the person more ignorant. Greed is the servant of ignorance: if a person helps greed, he helps ignorance. Greed comes from ignorance, from the unknowing mind. Fundamentally it arises from wrong mind, a mistake. Branches of greed and hatred arise too from wrong mind. They are like a sick person’s possessions. Nobody wants to touch the body or belongings of someone who is sick with an infectious disease like T.B. And yet the sickness is in his mind, related to the physical body, and not in his possessions. The suffering result comes back on a person’s self—he is suffering in mind and physical body. So we make disciplines to control the branches of the negative mind and to stop suffering. We practice Dharma, and follow disciplines.

The whole purpose of all people and animals who seek solutions to problems or ways to avoid problems is to not suffer. If the cause of suffering is not ceased the fear continues. The cause cannot be ceased by way of good food or beautiful apartments. Even the richest family in the world has no solution to suffering. All are still ignorant of the recognition of suffering and its cause; they do not know their nature. Correct Dharma practice and meditation will stop both the general suffering that is experienced now, and also that which is to be experienced in the future.

Some people, wealthy and others, think that Dharma practice is only for the poor—for beggars and so forth, or that Dharma and meditation are only for the “crazy.” Such people do not know the meaning and purpose of Dharma and meditation. They think that it is merely a custom or something. Even if they’re in a place where Dharma exists they don’t come due to ignorance. They think that because they have wealth, a house, wife, friends, and so forth, they don’t suffer. They think of suffering as disease, injury, or starvation, not recognizing the nature of suffering. But this is not the definition of suffering, and they continue to suffer in their minds.

Suffering is not knowing the evolution of actions, of cause and effect, the difference between negative and positive actions. Not recognizing these or our own ignorance is suffering; so too is not recognizing the nature or character of our own mind. The ignorant person’s concept of suffering is, “One day things are okay, and another day there are problems.” From the Dharma point of view, freedom from suffering is freedom from ignorance.

The basis of world politics is greed, hatred, jealousy, pride, and so forth. The basis of Lord Buddha’s politics is to prevent the branches of the negative mind from arising.

When we eat, we should visualize the heart inside, and think, “I shall make this food offering to him who lives at my heart, for me to receive enlightenment by completing all the virtues which lead to enlightenment, and by interrupting all negative mind with the total aim of guiding all sentient beings to enlightenment. Furthermore, if I eat this with greed and selfish mind it only strengthens this greedy, selfish mind, which disturbs happiness and the path to enlightenment. The nature of all this food is Buddha’s sacred mind, and it does not belong to me, but to him.” Remember the shortcomings of greed. The object is to decrease greed, so one must be detached from the food

When there is trouble with the body there is trouble with the mind. A clean body does not result in a clean mind, but a clean mind does result in a clean body.

Lord Buddha said, “The enlightened beings do not purify the negativity of sentient beings by washing with water, nor are they cleansed by hand. Neither is it possible to transplant the realizations of enlightened beings.”

So how can sentient beings purify the negative mind? Everyone can be released from suffering by seeing the absolute true nature. All the meditations and disciplines we practice are for the purpose of fully realizing the absolute true nature. To do so, we need a lot of help, much purification, much cleaning. All meditations and disciplines are for the purpose of purifying the obscurations of the mind. To see the absolute true nature is the method to cut off ignorance, and through one’s own mental practice perfect happiness will arise.

We should not talk too much as this distracts the mind—for example, if we talk while trying to listen to a lecture. Similarly, if we talk when we eat we forget to notice the taste of the food. Attention to this strengthens the concentration, and brings us closer to enlightenment. It stops selfishness and greed from entering the mind. Such discipline must continue until the mind is purified, not just for the duration of this course.

Shantideva said, “If one wants sour fruit to taste sweet, it is of no use pouring syrup onto the ground near the tree.” Similarly, as the negative mind has been obscured by many delusions for numberless previous lives, it cannot be purified by practicing for only a month or a year. Much time is required, because the negative mind has no beginning. It is an incredible job, but the most profitable job there is. A crippled beggar who practices Dharma is actually doing the best work. He is the truly rich man. We must not cling to the negativity inside.

We need a guru to receive enlightenment. When listening to him we can question, but listening while waiting for mistakes is listening with a negative mind.

THE WRONG VIEW: SAMSARA

The reason we are still in samsara is that from beginningless time we have had the wrong conception that causes the wrong view that sees the suffering realms as realms of pleasure and happiness. This view has betrayed us, showing samsara as opposite to its true nature. We must avoid seeing greed as good.

Medicine, food, and clothing should be used without attachment, to keep the body healthy and give a long life for the purpose of the pure practice of Dharma. We should also regard the body without attachment, as a temporary dwelling place, and so look after it. Deep understanding and fear of the suffering realms will stop us from using these things as temporal comforts. As we feed an animal to make it healthy and strong for work, so we should feed our bodies, to use it for Dharma practice.

Usually as we feed, clothe, or regard the body we feel, “This is me,” as if it’s a permanent possession to be had forever. This view is the greatest hindrance to the realization of impermanence and this conception leads to greater attachment to the body. The feeling of permanence deep in our hearts blocks the ability to see objects and oneself in their true nature. If we realize impermanence we see all objects as such—changing every second, and this changes the mind from negative to positive, stops us from wasting time, and gives us more time for the practice of Dharma. For example, one Tibetan meditator’s cave had thorns outside. He was meditating on impermanence, and as a result when he went outside he thought he might not live to return, so he didn’t waste time cutting the thorns that caught him. The same thing happened as he returned inside. For years he didn’t cut those thorns, and spent more time meditating.

Working and living for our own temporal comforts and enjoyments alone is leading a life like an animal.

The concept of “world peace” depends on war, control of other countries, destruction of property, the use of force, and so on—the complete opposite of Dharma peace. The former has no end, but the latter does have one. Trouble and happiness do not exist by themselves—they are concepts of the mind.

Illusions are gross (as in delusions) or subtle (as in subtle superstitions). The views of the negative mind are non-existent, the objects it sees are illusions—it is an illusive view, the objects are false, non-existent. It is all false or illusive mind; the creator of that view sees the false object as existent. After delusions and the gross negative mind cease, the subtle illusions, the subtle superstitions, which are tiny impressions of the delusion, still remain. After these cease the mind is completely pure, enlightened. It is easier to cease the gross delusions. An arhat has done this, but is not yet fully enlightened due to the subtle impressions of delusions that remain.

The mind purified of delusion is free from ignorance and the twelve links. But it still has subtle obscurations and goes to a pure land where there is no death and rebirth. Here the mind receives enlightenment by following the higher path. Some are there with ignorance, not following the bodhisattva’s path, and without bodhicitta, but have other realizations. They then have to destroy illusions by following the bodhisattva’s path. Even though they are out of samsara, without bodhicitta they cannot become enlightened.