在靈感中翻譯佛法，在業力下努力微笑

噶千仁波切2015年西雅圖弘法：紅觀音法會開示（下）英文繕寫 Red Chenrezig Guhyasamaja Teaching by H. E. Garchen Rinpoche (II)

(0:12 T – 1:03 T) Rinpoche chanting in Tibetan.

(1:04 -1:05E) So Lama, dharma friends, please turn to page 8.

So the first line is a deity appearance, appear yet without self-nature. It’s to visualize like a rainbow in the sky. So that creation stage of the form of the wisdom deity appears like a rainbow and rises out of the empty space like a nature of the DHARMAKAYA, like a rainbow in the sky and in the form of Sambhogakāya.

Also within a body of a human being, for example, when we think of the deity we visualize the deity. Then it will come to mind as our body. It’s like the body of a human being, as a substantial actual form. But this is not how the deity appears, that is why we say we visualize like a rainbow. It appears in the form of the pure, illusory body. And our body is impure, illusory body, also illusory.

But because we hold it to be a substantially existing real thing or real self, we think that there is this body, it’s really there and that is who we are. But actually to the Buddhas, our body does not really actually exist. And if we look at it closely, we can see even our own body is actually just like a rainbow too. It lacks any true existence. And thinking that it is real is really only a mental confusion. So our outer body is an aggregate. So it consists of many different particles, many different atomic particles and different parts that make up this body. 

So the body is basically an aggregate of the five elements so that the flesh and the bones are the earth element, and the blood is the water element, and our breath is the wind element, and the warmth is the fire element. So that’s the four elements. And then the mind that is ungraspable, it is beyond existence, and nonexistence. Itis like space, so it is the space element.

So the body consists of those five elements, and actually these elements are actually empty. And therefore this body is just like an empty vessel. And that doesn’t really exist because when we really look closely at the body, when we dissect it, we will not find anything that is actually there. And in the end, this body will also turn into ashes. And then when we look into the mind there is also nothing to find there. There is nothing to grasp there. There is no self and no other that exist or do not exist. Nothing truly existing that can be found anywhere.

When we see another person, we think that this is a real person. So somebody who understands that the whole person being consisting of the five elements doesn’t really exist substantially. They will not believe in the true existence, that substantial real existence when they see a person. And slowly their grasping to a reality, a substantial reality will become purified. And then we accomplish a pure, illusory body of the deity. So the illusory body of the deity is like a rainbow in the sky. It appears, appearing yet without a self nature. So a rainbow does appear, appearing because we can see it, we can see the rainbow, but then we cannot grasp the rainbow, it also lacks any true existence and inherent existence. So the deity appears just like that.

It is really there, just like a rainbow. And with all its perfect qualities and power of knowledge, of love and ability to protect us and so on, and with great qualities, but then it does not substantially really exists. It is ungraspable. But if you meditate on it, it comes immediately. If you do not mediate on it, it still pervades in space. For example, before Milarepa passed away, his disciples requested him: Please do not leave us, please do not die. We know that you have control over the elements. Therefore you can choose not to die, so please do not die. And Milarepa said actually the body has to perish. We have to leave the body behind, but the mind actually cannot die. And my mind will continue to pervade the essence of the five elements.

And so a sign of that is that the deity really pervades the essence of the five elements, is the rainbow. Because the rainbow with its different colors it actually has the nature of subtle essences of the five elements. The subtle essences of the five elements are the appearing of the rainbow. So the deity is the subtle essence of these elements. And so this is how we understand the rainbow like nature of the deity. So when we read those lines, here is the text we do in this practice, then you should also (10:14 E) contemplate this – this is how really is, the deity is like a rainbow.

And the next is the mantra, the empty sound of Dharmata repeats without grasping like an echo. And so as there is a various type of sounds that we perceive, so that is the outer sound of the elements and there is a sound of our speech, and then there is also something called an inner sound ------ the sound of ‘Dharmata’

First of all, there is an ordinary sound like conversation that we hear, various sounds that we hear at the outer level. And so sometimes when we are not moving our body, there is nothing going on around us. Sometimes there is sound that we hear inside ourselves, like ringing, most like a cymbal playing for example, most cymbal playing. So we hear the natural sound with inners. It is not outside, but is a natural inner sound. That is the sound of “Dharmata”.

And then we always hear various samsaric sounds. So various useless, meaningless conversation, harsh words, and idle talk, various vaguely conversations, singing, joking and so forth, enjoyments, and all of these cause us to cultivate thoughts, attachment and aversion. And then it places an imprint into our mind. But then from a pure perspective, when we hear the sound of the mantra, for example: the “MANI” mantra. When we hear the “MANI” mantra then we think of the deity and ordinary grasping to sounds stops. So then actually we are not placing imprint but we’re actually purifying the imprint of sound in our mind. So therefore if we always listen to the sound of mantra continuously, then whenever we hear the mantra we think of the deity. Then the deity is really actually created like a rainbow in the sky, whenever we think of the deity and mind becomes very clear.

So when we visualize the deity and recite the deity’s mantra, we purify the grasping to forms and sounds, the inner body and the outer form and our inner speech and the outer sounds. Then when all grasping to sound is purified, the sound becomes mantra. So hearing the sound of mantra, helps us purify the grasping at ordinary sounds. And so here it says, it is like an echo. So an echo is a natural sound when we shout something into, like an empty room, for example, and then the echo comes back to us, just naturally. So because it is a natural reflection that comes through the inner prayer of the elements, it is empty.

So that is the nature of sound. It is like an echo and without grasping that is for example, here the mantra, we don’t grasp any ordinary sound, all sound becomes like an echo, all sound becomes empty.

As we visualize the mantra garland then, we are visualizing the Hrih syllables at the navel that is surrounded by the “MANI” mantra, by the mantra garland. By visualizing the mantra garland or reciting the mantra, visualizing the mantra garland. We are merging our mind with the mind of the deity. So that is a way for the mind always to be with the deity. The deity must always be in our mind.

For the purpose of that, we visualize the mantra garland. In this way, we merge our mind with the deity. Because if we have nothing, if the mind has nothing to hold onto, it will not remain single point that. So if we want the deity always to be in the mind, we also need some kind of support; therefore we visualize the mantra garland.

First we visualize that, and then slowly the mantra garland begins to circle and so on. When the mantra garland circles and circles really fast, through this wind movement of fast spinning and fast circling, a natural sound emits from that. For example, when the airplane, when the engine of an airplane begins to spin and then through the winds moving through the airplane through the winds, a natural sound comes off. So a natural sound comes off from the spinning of the airplane of the jet engine. Just like that, when the mantra garland spins really fast then it gives off a natural sound of the mantra. The mantra sound emits from the spinning mantra garland naturally. And then when you have pictured it to that, and when you always listen to the sound of mantra, then eventually, all the sound will appear as the mantra.

For example, when you are going in a train or going in an airplane or the wind is blowing, all sound will appear as a mantra. And when the sound appears, when you hear the sound, the sound of the mantra, then you will remember the deity. And so all appearances are the deity, all sound is the mantra. And if you see in this way then there is no basis for any ordinary concept to arise.

For example, when you’re going in a train, then the sound naturally comes from the train’s movement. It’s perceived like a mantra. For example, if you normally practice the 100 syllable mantra Vajrasattva and you hear the train moving, then the entire movement will sound like this 100 syllable mantra “Om Benza Sato Samaya and so on,” will sound like this train movement, will sound like the mantra, just naturally. Anything that you hear with the sound just like a mantra. Whenever you hear the mantra, you will remember the deity. When you remember the deity, then the mind will be pure through the power of the deity, Bodhicitta.

So then there is different form of mantra garland. For example, there is a mantra wheel like the prayer wheel, in some of the large monastery, there are really large, like standing prayer wheels, for the monastery which are not handheld. And there are small handheld prayer wheels, which is good for us to practice. Because if we always spin a prayer wheel, for example, if we receive all the benefits of visualizing the mantra garland continuously. So some of the benefits of the mantra garland or the spinning of prayer wheels is, first of all, we must understand that the mantra itself is the deity.

For example, when you recite the mantra, each mantra creates the deity. Actually each syllable of the mantra creates the deity. As we recite the mantra or if we spin the mantra, then the deity, each mantra creates a deity that emerges to the outside. So it said that the syllable is the palace of the deity, which means that the syllable creates the deity. So through this mantra syllable the deity comes into existence. This creates benefit beings.

First of all, number one, the mantra is the deity. All the mantra creates the deity. Secondly, the second benefit of the mantra is the mantra makes offerings to the pure lands as it emanates outward. The third benefit is, the mantra also purifies the obscuration of the sentient beings. It benefits sentient beings in the 6 realms.

For example, if you have a million MANI mantras in your prayer wheel, then a million Chenrezigs emanate outward with each rotation, and bring an offerings to the Buddha and purify obscuration of beings through the power of the Bodhicitta. So it is therefore very beneficial to spin a prayer wheel. Spinning a prayer wheel includes the practice of body, speech and mind simultaneously.

However, many mantras there are within the prayer wheel. They spin, they emanate outward with each rotation, and also while you do that the mind remains undistracted. When you spin a prayer wheel, it is beneficial to spin a prayer wheel especially if you are not able to visualize the mantra garland because by spinning the prayer wheel, you are actually practicing the virtue body, speech and mind at the same time.

So with your body holding a prayer wheel, you are spinning the prayer wheel. And actually the prayer wheel, because it came up in a question just before the prayer wheel, it is not just practicing in a certain tradition or religion or lineage but actually in all the Buddhist traditions it actually exists. It is just up to oneself whether we want to spin it or not. When we spin a prayer wheel, then we will be undistracted because when we become distracted then again we lose the prayer, we stop spinning. So it helps our mind to remain undistracted. And then moreover it is said whoever else sees the prayer wheel and we will not be born in the three lower realms at least. And also it said when we die at the time of death if the prayer wheel is above our pillow, then there is no need to practice any step of POWA. So it becomes like a POWA. These benefits were explained, for example, by Nagajuna and then throughout many of the sutras and tantras as well. So it came up in a question before. When we spin the prayer wheel, we practice the virtue of the body by spinning it, of the speech by sending out mantras with each rotation and also of the mind because the mind remains undistracted.

Also the tradition of the prayer wheel was disseminated by many other masters. For example, Khenpo Jigme Phuntsok made a thousand of prayer wheels and distributed them. Now so Tarthang Rinpoche encourages many to make a spin of prayer wheels. So actually in general it’s mentioned that there are 9 benefits of the mantra garland, of the mantra itself. And these are the three most important ones. So it is to understand that mantra to be the deity, the mantra is the deity. Secondly, the mantra also becomes an offering. And thirdly, the mantra becomes a purification of obscurations.

So then the mind undistracted non-meditation has been placed in the state of non-grasping empty appearance. We meditate on the form of the deity and we recite the deity’s mantra, we become free of grasping to form, which then we see everything empty like a rainbow, the form of the deity, and there is no grasping to any sound so that our sound becomes empty like an echo.

So then there is nothing that we actually grasp at all. No form or sound. There is nothing that we hold onto at all. So at that time when there is no grasping to any form or sound, and that mind is undistracted non-meditation. So the mind is clear. The clear mind, that is free of all thinking, that knows its own empty nature with great clarity, that is this undistracted mind of non-meditation. All sound or form is perceived without any grasping. When you remain within that state of natural clarity that recognizes its own nature and where there is no thinking, no grasping at all. Apart from that, there is no other meditation. Therefore it is called non-meditation. There is only a clear knowing mind that is always there. And so the only important thing is that we do not lose its clarity; apart from that, there is nothing else that we need to do.

And that really is the essence of practicing Mahamudra or Dzogchen. It is to recognize that actually one’s own mind is the Buddha. So you come to the basis of your own mind. And when you come to the basis of your own mind, the actual nature of your own mind, all thoughts become, all grasping becomes liberated. When you come to the actual nature of the mind, you recognize yourself. And this recognition is like the meeting of a mother and a lost child. So this Dharmata nature, the empty nature of the mind, our original nature, the DHARMAKAYA and that is like the mother and then we recognizing it is like the child meeting the mother.

So actually, this basis has always been there. This underlying basis is always there and it has always been there. But we have become obscured on the surface. So we have become obscured by grasping at the reality of our perceptions. So we have become carried away and confused by the various sense impression of sound and sight and smell and taste and touch and so on.

When there is no more grasping, all form, all appearance becomes empty. So all the appearance is the deity, and all sound is empty, becomes the mantra, is the mantra. When there is no grasping to form and sound then you have closed that door of all grasping, of holding sound and form to be true. When there is no more grasping to that, then the mind just remains naturally clear like clear water just as it is originally, the pure basis. Then apart from that, apart from remaining within its nature there is nothing else that must be done. There is no other meditation, nothing to be meditated upon.

We only need to clearly know and remain within this knowing of one’s own nature, of seeing one’s own nature, nothing else at all. So here undistracted, the mind undistracted. Undistracted means to remain within this clear consciousness of seeing oneself. And then non-meditation is that apart from that, there is nothing to be meditated upon, only to remain within this nature.

And then it says, so this nature of non-grasping empty appearance, so empty appearance that it says, the nature of all appearances is an emptiness. And there is nothing that really exists. There is nothing that we hold onto. We only abide within this nature of clear knowing and nothing else. So there is nothing to be done. It says this is known as a crucial point of non-meditation, where in one is conveyed to great non-action beyond reason. So non-action, within that, there is nothing to be done. There is no thought, no deliberate intention of something must be done or nothing must be done. There is no thought at all. One has realized all these ambitions are only worldly ambition that lacks any essence. So when rest within the state without thinking about accomplishing or not accomplishing anything, so that is the state of non-action. And then beyond reason is, it is beyond the intellect. So it is beyond being an object of investigation. And that is the only way to understand, it is by seeing it, it said “it seeing itself”.

So the ultimate nature of the mind can only be seen by oneself. And only when you see it yourself, you really trust in it. So when you directly look at your own nature, you can resolve, you can decide: This is the nature of my mind. And of course this is not so easy to resolve, unless we meditate for a very long time. It requires long term meditation; otherwise it is hard to really decide that, to fully resolve that, until then it will always be some doubts and concepts in our mind. But then even though there are doubts in one’s mind, you can still be certain that this is still the mind. You can just think that, ok, they are thoughts in my mind, but still it is, that is my mind, as you have doubts about it.

And so, whenever you come to this state where, when you meditate and there are no thoughts as there is no thinking in the mind. But there is clear consciousness and that it is and nothing else. That is the nature of the mind.

And only temporarily we are obscured by unawareness and ignorance. And due to that there are always doubts in our mind, so ultimately we have to separate from those doubts. The ultimate ignorance to separate from is the doubt in our mind. Whenever you become separated from doubts, you understand then what I have seen before is still the same nature of the mind only before I doubted the nature, but actually have seen that before. So you see something that you actually saw before. Just at this time you have no doubt in your mind and before that you doubted in the same nature.

Then you come to the mantra recitation here. So at this mantra recitation you just rest within that state, the natural state of the mind with clarity, and then recite the MANI mantra without any distraction, without thinking anything at all. And based on that you can recognize that this mind itself, your own mind is actually the Buddha. Thoughts arising within our mind are the DHARMAKAYA. And when you realize thoughts to be the DHARMAKAYA then thoughts will not affect you, they will be rather powerless. The innate nature of the mind itself is the Buddha. So this actually comes from a quote by Jamgon Kontrul Rinpoche. He said that beings soon will recognize their own mind to be the Buddha. So now today I have recognized my mind to be the Buddha. Now you have to resolve it.

And then the quote says and beings do not realize their thought to be the DHARMAKAYA. So now you realize that when I let go of my thoughts, they cannot affect me at all. They cannot do anything. They’re just like waves on the water, dissipating back into the water. So today I have recognized that. When thoughts dissolve, that is when thoughts becomes the DHARMAKAYA.

And then sustaining the uncontrived innate nature, that is the state of enlightenment. The Buddha is in your mind. So today I have recognized that and I know to sustain, I know how to sustain this natural inner state. So when you come to this conclusion then you have resolved that the nature of your mind is actually the Buddha.

Or also Milarepa has said, the ultimate fruition is to realize your own mind to be the Buddha. And that is something that can be recognized, can be understood right now.

It is said that non-distraction is the path of all the Buddhas. So what is the quality of non-distraction? When you are undistracted then you will recognize all the thoughts arising in your mind, virtue or non-virtue. And you will be clear about everything you do. Your mind is very clear so therefore you will not be mistaken in any of your activities. You will recognize when all thoughts arise. So when you recognize negative thoughts and so on then they can become liberated. And then you will be able to hold on to thoughts of love and compassion. So all the good qualities arise from non-distraction.

Actually all the dharma, all the dharma practice is for the purpose of achieving this state of non-distraction. For example, the various vows according to the Pratimoksha, there are 20 and 3 vows. For example, the main vows and then there is bodhisattva vows, and then there is a Vajrayana SAMAYA, 100,000 SAMAYAs and so on. But all of these different vows and SAMAYAs are included within the SAMAYA of body, speech and mind. And these are all included within non-distraction. So all of these vows in brief are for the purpose of accomplishing this state of non-distraction. Therefore the vows of Pratimoksha, Bodhisattva and Vajrayana all gather within the single vow of non-distraction. Or Jigten Sumgon also said the 3 vows are gathered into a single essential point and that essential point is a state of non-distraction. So all the vows gather within non distraction. And from this state of non-distraction all the qualities of Buddha will be attained. So with that state of non-distraction we should then recite the MANI mantra here. And as a result of sustaining non-distraction we can attain the state of the kingdom of the DHARAMAKAYA for our own purpose. And for the purpose of others, we benefit others for as long as samsara exists.

As we recite the mantra, practicing in this way, and after that, see the page 8, there is the supplication. So the verse says, like grant all the wishes, are you compassionate projection from the unborn unelaborated dharma sphere? So this unelaborated dharma sphere is the quality of the DHARAMAKAYA. So the deity, the great compassion one arises from the expansive DHARMAKAYA. And so it is unelaborated, that is, it can lead us to be existing nor non-existing. We cannot say that the deity exists because it does not consist of any matter, so we cannot say that the point that is said here is a deity so it does not consist of any kind of substance. But then also we cannot say it doesn’t exist because from this deity all the happiness sustains. The glory of all the quality of samsara and nirvana emerge. So we cannot say there is nothing too. It is free from all extremes of existence or non-existence; it is unelaborated.

So before we grant all the wishes, like the jewel of grant-all-the-wishes, like a wish-fulfilling jewel, so for one’s own purpose, having attained enlightenment through the deity and become the deity, so the wish is fulfilled for one’s own purpose, you will attain the kingdom of the DHARMAKAYA. And for the purpose for others, you will empty samsara from these steps, benefitting others through enlightened activities. Also the deity is like a wish-fulfilling jewels because it possesses the quality of knowledge, love and power. With knowledge, the deity knows the mind of all sentient beings. The deity knows their dispositions, their karmas and so on. And with love, the deity cares for all sentient beings like a mother, loves her only child without any bias towards any of them, loves them equally. And then with power, the deity has the power to grant us protection, temporarily by attaining birth in the higher realm and ultimately by attaining enlightenment. So the deity is the embodiment of knowledge, love and power; and therefore like a wish-fulfilling jewel.

Here we are talking about Avalokitesvara, the deity of Red Chenrezig. As a loving guardian merciful deity, please consider this. Please be asked deity, to consider, to think of us, to see us. And we, great ignorant wrongdoers with ill karma, have perpetually wandered the three realms of samsaric state. With no chance for release from 6 classes of samsaric boats. So we wander we are ignorant wrongdoers with ill karma, so therefore we wander in a different realm of samsara because we have not seen the nature of our mind, because we do not see the self and others do not exist. We perceive a separation between self and others. Therefore we give rise to affliction and accumulate karma.

And therefore we wander endlessly in the 6 realms of samsara, going in circles. And then as we have endured exhaustion like this for a limitless time, Loving Guardian really now looking on us with eyes of compassion. So then if you’re requesting the deity to protect us with great love and with compassion, because without the protection and the supplication to the deity, we will not become liberated just naturally; therefore we supplicate and we rely on the deity. We wander in the samsara due to our negative actions. So naturally we will not become liberated. We must rely on the deity. So we are just like a fly that is stuck in an upside-down pot. The fly just goes around in circles and cannot become free on its own. It needs a refuge as a port. And so therefore we request the deity: Please look upon me with your eyes of compassion. So the parts from that verse in the translation are very clear, very straightforward.

It says on page 9 “Extending here your benevolent hand, Guardian, please guide us on the path of release.” So this benevolent hand, the extending of the benevolent hand, this hand represents Chenrezig’s love and compassion. And so extending this hand, we are asking for this hand, means we are following the instruction. This instruction is we must cultivate love and compassion.

When we supplicate to the deity and also cultivate love then the deity can actually help us. But the deity cannot just extends its hands and guide us to liberation without us doing anything for it. So we also must actually cultivate love and then our own love becomes the benevolent hand that will guide us to liberation. And then ever occupied with the misery of our action ripening, what use will the exalted one’s compassion be to us?

So we might wonder then since we are always occupied with our various karmic action and samsaric action in this life, how can Chenrezig, the compassionate Chenrezig, really benefits us? as one might have some doubts about that. How Chenrezig’s compassion is a benefit to us is that Chenrezig can show us the path to become liberated. But then if we do not walk that path then we will also not become liberated.

So then we also must cultivate this path: the love and compassion, and then we become liberated. And then it says if a deity has the compassionate lasso of those skillful means, please draw on us out at once. The lasso of skillful means, this skillful means refers to many skillful means of a secret mantra. The secret mantra has many skillful means that require just least difficulties.

The secret mantra path is a path where the affliction do not need to be abandoned but where we take them as a path. So they naturally settle and we become liberated. So that is a method that is given by this compassionate lasso of skillful means. So we supplicate to receive the method and this method of not needing to abandon samsara but still being liberated then it is granted to us.

And then it says like a longing mother who loves her child, powerful deity of compassion do not forget your heart pledge, like a mother loves her child. So we supplicate to the deity, you love all sentient beings like a mother loves her only child. That is your commitment to care for beings like a mother cares for her child. So do not allow your commitment to fade away.

But when I supplicate you come here quickly. So supplication is also crucial. When we supplicate to the deity, the deity will ……the deity’s activities to benefit us will be swift. It is just like a wish-fulfilling jewel but in order to get our wishes fulfilled, we must also supplicate to the wish-fulfilling jewel. Without our supplicating, our wishes will not be fulfilled. And so likewise the deity actually wants to benefit us but in order to benefit us, we also must supplicate to the deity. And so only if this interdependent play comes together our wishes will be accomplished.

So the deity always wants to benefit us but it cannot if we do not supplicate. And so if we supplicate to the deity it is like we are …… it can catch us with its lasso of compassion and benefit us. So supplication therefore is necessary. And then it says, having exhausted the limit of misdeed and empty the samsara from its steps, Guardian, please draw us into your very presence.  

Then the next line it says that through the merit of development and completion, meditation and the recitation, may I, all the wayfarers connected with me, be miraculously born in the delightful the moment this unclean body has been cast off. So that is a dedication. And so any kind of virtue that we have accumulated, that of practicing the creation and completion stages of meditation on mantra recitation and so on, all of these virtues are a merit that must be dedicated.

And so what is really actually the merit? Where can we find the merit? So the essence of the merit actually is our love and compassion. As we mentioned before, it is the altruistic wish to benefit all sentient beings. And that is like the sun that melts the ice block of self-grasping. And then when it melts then for one’s own purpose one attains the state of DHARMAKAYA and one benefits other sentient beings for their purpose.

So then however when we think about this, the purpose of others and self is accomplished, then we also might wonder that actually if I dedicate my virtues for others, then what would happen to my virtues? Then I am gonna in a way lose my virtues? I will be left out? So actually I want to attain enlightenment but if I dedicate away for others then I will end up having nothing from it.

So it is important to understand what it really means to dedicate our virtues. So the point of practice when we attain enlightenment is to become free of self-grasping. And that ultimately we have a single mind. And so when we understand that the altruistic mind and giving away our virtues to others actually is our own greatest benefit. If we want to benefit ourselves the most then we care about others because there is no separate I that exists anywhere separate from others. So the thought of I is just the illusion of my own mind.

For example, if the Buddha asks you: “Where is I, where is your I, yourself?” And then you might wonder, may say, “This is me, this is body” and point at your body. But then the Buddha tells you that the body actually is not who you really are because this body will die. So then where is your I? Where is yourself? So then myself is my mind but then where is your mind? If you look at your mind, the nature of your mind you will not find any self there. So the self actually does not really exist. So when you understand that, this is the wisdom that understands that there is no self. Finally we realize the selflessness.

So that only is an understanding, we intellectually we do understand that there is no self. But only understanding that there is no self is quite useless actually. Because the ice has still not melted. It is not enough just to know that there is no self. It is good to know that there is no self but it is not sufficient.

For example, when you are introduced to that there is no self and you understand that, it is like finally you understand that ice block is actually water. So now you know that actually this is not a piece of rock, it is not a stone but actually it is water. So that is an understanding that there is no self in the mind. But then if you take the ice block, knock it over your head, then you will still bleed and be a lot of pain and get a headache from it. So to you then it is just like a rock although you do know it is not a rock, it is actually ice of water. But if I hit you with it, it is still a rock to you. So it doesn’t help you just know that it is water.

Actually in order to not be hurt by it, you must also melt it. You must melt the ice. As we melt the ice, first of all, you understand it’s ice, then next we must melt the ice. We melt the ice with the empty mind that has compassion and its core. So we cultivate devotion to the deity and through the deity’s love for us, slowly the ice will melt and you are attaining enlightenment.

And so it is that since beginningless time and samsara up until now that we have habituated to this thought of self. So when we want to become, if you want to become free of suffering and attain enlightenment then it is that self that we need to let go of. So that real merit that we accumulate is actually nothing else but love. And also when we take for example as samaya in an empowerment, the ultimate samaya is love. And that which ultimately destroys our samaya is a hatred and jealousy because it destroys the bond of love.

It is therefore said that the virtue of accumulated in countless eons is destroyed by a single moment of anger. Therefore we might have accumulated many virtues in the past, but because we have not dedicated them, we have again lost those roots of virtues. So how do we lose our roots of virtue? For example, you have a loving friend that you love very much. You spent many years together and you love this person very much.

Then one day you get angry at one another. And the person becomes your enemy. So you have lost all your love for the person and all the love has transformed into anger. And that anger actually will lead to the birth into the hell realm. The anger is the seed for the hell realm. So you already have accumulated the causes to fall into the hell realm. And you’ve lost your merit, your merit of love, so the merit is equivalent with love because the love has transformed into anger. And therefore since there is anger at any moment you are ready to go to hell.

Actually the nature of anger is hell. Hell and anger are not two separate things. Hell is the state of anger. So that is what destroys merit therefore is hatred and anger. That was, it’s merit that is the mind of love. So that is why it is so crucial to dedicate because in a moment of anger, if we have not dedicated we will lose all our virtue. So therefore we think whatever virtue I practice, I offer it for sentient beings and give it all to sentient beings. And if you’re thinking this way after you practice virtue then you will not lose any of your virtue.

So Jigten Sumgon ever also has said in 5 verses before: Therefore you should apply yourself earnestly in dedication. So many lifetimes in the past since beginningless time we have accumulated many virtues, but because we have not dedicated them properly, we have spoiled them and lost them. However we can bring them back to mind. We can bring all those virtues that have been lost in the past back to mind and now finally dedicate them. In this way we can bring them back, and then again attain their benefit even though it happened in the past. So the dedication therefore is very important because it secures our merit which is our love and compassion. Without love, we have lost our merit.

So it says: May I, all the wayfarers connected with me, so this “connected with me” here, that refers to a positive and negative connection, whatever connections we have. So for example, a positive connection is a virtue connection. A dharma connection that we have, for example, to our teacher, our lama and so on and also our loving connection to our friends and parents, relatives.

And then there is a negative connection also. For example, those who dislike us or enemies, obstructers with or without the body and so on, a karmic creditors with whom we have opened a karma debt for previous lives.

All these connections, harmful and beneficial, positive and negative, we dedicate this merit for them all, all those we are connected to in a positive or negative way. If we cultivate love for all, all beings with all those with whom you have a positive or negative connection, then eventually they will all become a positive connection. They will all become your friends.

So first in the beginning some obstructers might have an evil intention, a harmful intention and then they suffer. But slowly through your dedication and your love, they transform and they are established on the path of liberation. So we dedicate for both, for our enemies and friends in brief. And so then may I, all the wayfarers connected with me, be miraculously born in that delightful, the moment this unclean body has been cast off.

So that delightful here is our pure land of Dewachen. The Buddha Sakyamuni himself has explained the benefit of Dewachen extensively, has explained the benefit of the Buddha Amitabha, of the pure land of the Dewachen, of Avalokitesvara and so on. So then we are all born together in this pure land of Dewachen.

And then it says, traversing the 10 grounds as soon as we are born, may our emanation engage others’ aims through the 10 directions. So the 10 directions are the four cardinal directions, the four intermediate directions and then the upper and the lower directions.

And so may our emanation engage others’ aims is that at this point once we are born there then all of our activities become one with the vast enlightened activities of all the Buddhas. It is just like pouring a drop of water into the ocean. Our activities, our mind then all become one and the same.

So when you read this dedication, think: when I am dedicating in this way, these are the qualities that I will accomplish.

So that’s the end of the practice. At the end of this practice then there is only a descend of blessing that we can also recite. If you do this practice throughout the day, for example, you will do the sadhana in the morning and then you will do this descend of blessing. And then at noon time, before noon time you will do a smoke offering that will explain the other day. Again if you just have some Juniper, just a few of smoke offering substances. But if you do not do the smoke offering. It is also fine.

Eh Me Ho
Rinpoche said that we take a 20-minute tea break.

Eh Me Ho

Questions and Answers with His Eminence Garchen Rinpoche

I read out the answers to your questions that Rinpoche answered. After that we will do the Chenrezig sadhana together. At the same time Rinpoche will do the purification for the deceased ritual by its text only in Tibetan. We cannot do it but we will do it the same time, the Chenrezig sadhana.

First we will do your questions.

1.
What is the purpose of doing the six Mudras? Also can you do each Mudras again as you recite the mantra for us to see the video?

Answer: Rinpoche said that the purpose of doing the Mudras is to accumulate merit, especially through the body because it is the physical movement but also actually it affects our mind because the mind becomes very clear, because while we do the Mudras each represents a certain meaning. While we are doing those Mudras our mind focuses on its meaning. And this is how our mind also connects to the physical and becomes clear.

For example, when we say bai o mudra mu ke be, then we make the movement like this so we can have a vast , a sense of vastness. So at the same time while we do this, we will also visualize and think that everything becomes empty and vast. For example, offerings become vast and multiply. If you know the Mudras and you can do them. But what is more important for us is the clear visualization. So the mind remains undistracted. The benefit of doing this Mudras on the relative level that mind become clear, so each Mudras leads us to a certain benefit and leads to future lifetime , the certain karmic result. Then on the ultimate level from the perspective of the mind itself because the mind has become clear, the five afflictions transform into the five wisdoms. Ultimately, therefore we accomplish the union of emptiness and compassion also the smoke offering done with Mudras.

2.

Is artemisia different from mugwort, other different types of artemisia? Do we want the incense that contains Juniper, rhododendron, mugwort, artemisia, other wood, cypress?

Answer : Juniper was different from sprays of Juniper. We get botanical names. So Rinpoche said that from our own perspective, they are not a big difference. There is a list of different substances but actually even if you only get one of them, for example, especially Juniper, then it is excellent. And then there are not always the same, there are all the other artemisia. For example, not all the Juniper are the same. Actually there are different species also of any kind of plant. For example, in different countries every plant might look differently and it doesn’t matter which one it is.

For example, not every Juniper is the same in every country but it still has the same medicinal quality. And so you don’t have to figure out each of the ingredients and check whether or not there are contained in the incense. You just buy the incense or smoke of offering, the powder ready-made and you just use that without having to worry about what exactly which plants are in there and so on . You don’t have to personally have to gather those different plants but you just buy incense or ready-made smoke offering powder and just use that ,not worrying about the actually ingredients. Actually and again it is enough with there are only one of the ingredients even if it is not all. For example, if it is only Juniper. Rinpoche said that he doesn’t know the botanical name stuff.

3.
I had a miscarriage and it was a baby girl. Can you please give my baby a dharma name and can you give her a refuge? Please pray for her so she can be liberated and be happy. May all babies whose mother have miscarriage have happiness and be liberated.

Answer: So Rinpoche said it is because the baby girl had already died, so there is no need actually to give a name right now. But what actually is very beneficial for her is the ritual we are doing today. The Jang-Chog, which is a purification for the deceased which we are doing today. Even though we write down those names, you can also just write down, for example, the baby girl. There is more girls, and then you just know this is the one. And then in the future lifetime, we dedicate also for her doing this ritual. Future life wherever she will be reborn again, she will meet with the dharma and then take refuge and find a dharma name. That is through the power of our aspiration.

4.
Rinpoche, you are always spinning a prayer wheel. Is this a Drikung Kagyu tradition or is it a personal practice? It does not look like a Gelupa lamas’ prayer wheel. Also can spinning the prayer wheel be a way to enter into the Shamatha and then rest in the nature of the mind? If so, can you give us some points and how to do it? Thank you.

Answer: So Rinpoche said it is not just a personal thing and also it is not just something that is practiced only in the Drikung Kagyu lineage. It is practiced in all the lineages throughout all the Buddhism. There is a different way of using it. For example, it is very common in a large Gelugpas monastery to have a large prayer wheel like MANI wheels that are not handheld but people go around and they spin a huge wheel.

The reason why I found it very good to spin an actual prayer wheel is because you practice your body, speech and mind at the same time. Especially the mind is trained in non-distraction. So it is not just a personal tradition but all the different Buddhist traditions use that. And also all those who see it so you are not only benefitting yourself but also benefitting others because all those who see it, humans or non-humans, will not be born in the lower realms at least only by seeing it.

And so I am spinning the prayer wheel in order to benefit those beings. Actually the prayer wheel is meant for those beings like myself who do not have much practice like beginning practitioners who cannot always visualize the mantra garland. And so for them it is very beneficial support to spin the prayer wheel. If I set an example, I also spin a prayer wheel that it will benefit many others who will also then spin a prayer wheel. And also that is necessary because especially I am travelling to many places and many people feed me and care for me. And so to repay their kindness, I also must benefit them. So I want to inspire them to spin the prayer wheel and also to see a prayer wheel. And so for personal practice it trains the mind in non-distraction because when you are distracted, you will stop spinning the prayer wheel. That is why I always encourage others to not carry a large prayer wheel because then you will not always spin it. But if you have a small prayer wheel then you will always be able to take it with you to spin it. Then you will always be undistracted.

There is a virtue of the body that is just doing it. The same benefit of doing prostrations. And also with the speech with each rotation, mantra emanate outward. For example, if you have 100 mantras inside then 100 mantras goes outside. And the deities are created by 100 mantras with each rotation.

5.

On Wednesday after the teaching that took a 20 minutes nap. I awoke in my sleep and saw a medium blue ball of light behind my eyelids. Then I woke the awoke. Since in sleep several experiences of seeing as form arises from empty I can’t really read so well, something I awake in sleep .

Answer: Rinpoche said when you are sleeping actually what you experience is the mind seeing the mind itself. And in your particular case is the blue color of this light, that actually represents a nature of the mind which is like space and the space is blue. So it also reappears after the time of death. After you die the same kind of light will appear. Actually the light is not behind your eyelids but actually you’re seeing your own mind. It’s mind seeing itself.

6.

When I practice Om Ah Hung after the wind gathers at the navel, and I exhale any of that wind enters the central channel. But the wind itself must all be exhaled through the two side channels. But I always feel like some of the wind enters the central channel when I exhale.

Answer: Rinpoche said we need to distinguish first of all between the coarse wind and the subtle wind. So when we say the winds stay at the navel, we are not talking about the winds, or the air, the breath that flows through our mouth or nostril. So the air that flows through our nostril and mouth, that is the coarse winds.

What abides in the navel is the subtle winds that we cannot actually …… not physical …… we cannot physically perceive them. And so when we practice the Om Ah Hung and we focus our attention at the navel, and so when the mind …… wherever the mind is ……. this is for the subtle wind energies are.

So when the mind is at the navel then also the subtle wind energies are at the navel. And if the wind energies are always at the navel then it will naturally enter into the central channel. And so doing the Om Ah Hung practice, we visualize the subtle wind energies of our air melt into the navel and then only the stale, the coarse air is exhaled again.

But the subtle the essence, the vital essence of the winds remains within the navel. So wherever the mind goes that is for the subtle wind energies to go. Actually when the mind abide at the navel and together with the subtle winds energies, not only to pervade the central channel but actually then the wind energies through the central channel then pervade all the channels of your body.

7.
And then there is a master at the temple who did a lot of misconducts through his actions and damages the samaya with his students and the founder of the temple. What can we as the temple founder do now? If we let it be then the students will all leave the temple. So should we ask the master to leave the temple? Or what should we do? As founder can we just walk away from all the troubles?

Answer: Rinpoche said here we distinguish between whether it is we are personally affected by this practitioner or whether we are affected by as center director for example, as there is a difference here. If he comes, If he’s like a spiritual friend, if he is your teacher, for example, if you are personally affected by that, then as a practitioner, then it is best not to get involved in any of that and not criticize anybody but to practice for yourself with patience and do meditate. Then however it is different of course if you are in charge of the center, of the temple, for example, if you are the owner of the temple, then you care for the general of the well-beings for all the people there.

It is not only personal, a personal practice. And so in this case you should hold a meeting amongst all the members of the temple, the main caretakers of the temple and then discuss that. But it is better not to talk about that to others, not to tell all kinds of people but to keep it small and discuss with one another. And then the maturity thing that something should be said to its master, then you should say something altogether but not one person on their own initiative should approach the master, just tell them directly. It is better if it is kept official if you have a meeting and make a decision on what course of action to take. 

That’s it for the questions.  

~ 感謝 GarBo, Paljor, Rebecca, Natalie, Freda & DJ（美國西雅圖直貢道場、臺灣普賢法譯小組等成員）英聽、中譯、校對與完稿，標點符號（）為同一名詞可作不同的解釋，［］為譯校所加的連接用語，為的是幫助讀者理解。本篇於2020.07.08圓滿。一切善德迴向上師長壽康健常轉法輪，文稿若有錯謬敬請來信指正：sstc.roc@gmail.com，感激不盡！