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THE EVOLUTION OF THE ORIGINAL HUMAN BEINGS (Page 55)

The evolution of human beings depends on karma.

Outer existing things such as mountains and trees do not exist in the nature of continuity of mind. They are not like the happiness or suffering that result from this continuity. Happiness and suffering are also mind, inner things.

Existence is something that depends on absolute truth. If something does not depend on absolute truth then it does not exist.

If we plant the seed of a lotus in dirty mud it grows to bring forth a beautiful flower without a single defect. Before the flower grows, its potential exists in the seed, although the flower itself not present. Only the potential exists, and that produces the flower. The seed in the mud is not the expected flower, but it has the power to bring it forth.

The nature of the mind is clear light and exists in every sentient being, making enlightenment possible. This possibility exists in the clear light of mind. It is called clear light because it is not mixed with the obscurations of negative mind. When the obscurations are purified, the nature of the mind becomes clear. At present our mind is not clear, but the nature is the same. If I was a tiger before, the nature of that mind and that of my present mind would be the same, although at the moment it is not the same mind. This mind is a continuity of that one.

A human being is a being not born in a non-human realm from the intermediate stage. Humans are those beings who can communicate and understand meaning and who live in one of the four worlds of the mandala.

The original humans came from the form and formless god realms. Beings in formless realms live only on consciousness, without form, feeling, or cognition. Rebirth in this realm arises from meditating on indifference as a result of boredom with the sense world and boredom with happiness and suffering. These beings pass a long, unconscious life, like deep sleep.

THE EVOLUTION OF DEATH (Page 56)

In India, at the time of death the body must be moved quickly, but if the heart area is touched it may still be warm, even though the heat has left the other parts of the body. This indicates that the person is not yet dead, but has only completed the action of dying.

This body is like the earth, composed of the four elements: fire, water, air, and earth. When the form aggregates decays, it is defined by the experience of the different visions. The chakras open at this time, but this usually occurs in an uncontrolled way. In meditation the chakras can be opened with control, which can help us at the time of death.

Wisdom is the power of the mind to perceive and remember objects, that which can learn things, and the mental power to understand meanings.

Any conditions that do not exist within the aggregates of form, feeling, cognition, and consciousness are considered the aggregate of volitional formations, or volitional compounded phenomena. These include shyness, caution, ignorance, jealousy, pride, words, and wisdom. There are fifty-one mental karmas, both positive and negative, and those that are not feelings and cognition are considered to be part of the category of volitional formations. Volition also involves motivation, will, blood, and bone. It carries impressions. The aggregates are working constituents that create impressions on the mind. They are the link between the mind and the physical body—the conception we have of those properties that make up the self or the “I.” Without them we would have no concept of physical existence. They are not physical themselves, but rather a form of knowledge. While we, as humans, have five aggregates, the gods in the formless realms have only four. Some depend on mind, others on body or form.

As the mind works towards enlightenment so do the aggregates. There is a big war with the aggregates because they are impure, and in order to become wisdom, they must be purified.

Nam par she pa means consciousness, or continual mind in Tibetan. The first syllable, nam, literally means aspect, which refers to the appearances that are recognized—such as positing, “This is a flower,” and “This is space.” She means knowing, which refers to discrimination of sensation or perception. The Sanskrit translation of consciousness is vijnana. Sem means heart or mind, which is citta in Sanskrit. Yid also means thought or mind in Tibetan; the Sanskrit is manas.

Consciousness is the mind that recognizes the object. Human consciousness is a property of human rebirth. It continues after the death of the body and is imprinted with karmic impressions. As the rebirth changes, so does the type of consciousness. We are not, at present, aware of our entire consciousness, but we can become so through enlightenment.

The evolution of the visions of death is experienced by animals as well as by humans. What we are discussing here is the evolution of a “natural” death, which means a death not brought about by sudden, instantaneous conditions—such as a trauma, in which case there is no time for the evolution of the various visions, and the mind goes straight to the bardo, or intermediate state.

At the time of death, three visions arise—the white vision, which is followed by the red vision, which is followed in turn by the black vision. After the black vision the clear light mind arises, and then from this state the black vision arises again, followed by the red and the white. From this point the gross superstitions of greed and ignorance as well as the aggregates arise in dependence upon the realm you are to be reborn into. The visions, fears, and suffering that you experience at the time of death are dependent on the rebirth you will take in your next life.

The Absorption of Consciousness (Page 58)

At death, the consciousness is absorbed into the gross mind. Momentarily, the gross mind of subtle superstitions becomes invisible and the subtle mind becomes visible. The seed of these is continuous, and it later becomes gross. The mind that continues possesses buddha nature. In order to attain enlightenment we have to cut off the gross and subtle superstitions.

The subtle mind is a very slight mind that doesn’t perceive gross object such as flowers and so forth. These things are perceived by the gross mind. However, the subtle mind can take an object—at the time it arises there is a vision of clear light, the object of the slight mind. Unless we recognize the other visions, this vision is very difficult to perceive. The subtle mind is the impression of delusions on the consciousness.

The astral body is not the subtle mind. Such a body is caused by the vehicle of the mind, the motion of the mind, the prana or wind, which is the principal cause of the intermediate body. As we make a chair out of wood, it is called a chair, not wood. Due to karma the person doesn’t recognize his own body—he perceives it with great fear and does not desire to enter it.

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The psychic power of the bardo is karmic and has nothing to do with the meditation we practiced in our lifetime. The mind in the bardo can travel anywhere it wishes simply by thinking about it. It is possible to attain enlightenment at the stage of vision of clear light, but this depends on the attainment of a high level of tantric practices in the lifetime. To bring this about, we need to complete much practice and be able to control our prana, the movement of the mind. We have to completely purify ourselves and see ourselves differently, in the completely purified form of the deity, in order to achieve enlightenment in the bardo state. The yogi Nagpa Togpa, who had very high attainments in tantric practice, could fly through the air surrounded by dakinis. However, as a result of the fact that he broke the orders of his Guru, Naropa, he was unable to receive enlightenment in his lifetime, although he did after death. Having many psychic powers does not mean that we are free from delusions and released from the chain of karma and ignorance. Even some birds have psychic powers, such as vultures who can see a corpse behind a mountain, but this doesn’t mean that they are free from the cycle of samsara.

The pure intrinsic nature of mind, which is no-mind, is permanent. It is not the mind that is impermanent. The nature of the subtle mind is impermanent; the subtle mind depends on causes, which means it changes. The cause of change in a flower is the previous flower; plants don’t have karma because they don’t have mind. The subtle mind possesses a subtle vehicle, the wind. In normal life we possess this subtle mind, but we don’t perceive it. We attain enlightenment through the perception of this subtle mind. The very subtle body is the vehicle of the subtle mind.

Gross and subtle minds generally work like this. When the gross mind becomes invisible the subtle mind arises, at which point the person cannot feel or perceive gross objects because there are no gross superstitions perceiving things and enjoying them. This mind has not completely ceased but has, for the time being, become invisible. It has not completely ceased because such cessation depends on different levels of Dharma practice in this lifetime with the purification of the negative mind. At death the gross mind becomes invisible, but doesn’t disappear for good—only for as long as the subtle mind is visible. As there are two different types of mind, each has its own vehicle: the gross mind has the gross winds and the subtle has the subtle winds. The achievement of enlightenment is due to the subtle mind and the subtle body prana. The gross winds abide in the two outer channels or nadis (right and left), and between them is the main artery. At present, our minds are full of gross superstitions, having no control, and this is because of the gross winds and gross superstitions. Thoughts travel through the right and left nadis only, and do not flow through the central nadi because it is blocked. There is mind in the central nadi, but the other two don’t flow through it. This is the main problem that we must purify. The subtle motility is inside the drops in the central nadi.

All this explanation is just to give you an idea, to help you to recognize the visions when you meditate on them, and to make the visions beneficial as a purifying method. The different visions are related to the sperm going up and the blood going down. As the drop is formed the vision of sudden darkness, like a dark room, is experienced, and then the seed opens and as it splits the vision of clear light arises. The vision of clear light is none of the other three visions. The white vision is like snow on the mountains, and clear light is like the vision of early autumn dawn—complete emptiness and very clear, like the sky.

At this time we should take a little time to concentrate on this. This vision is the basic thing, so we have to make it beneficial, purifying ourselves by recognizing it through practice. However, merely concentrating on that complete emptiness doesn’t help a great deal. We need many other things as well, just as food can’t be cooked by merely boiling the water. This vision can be used to achieve higher realizations and to receive the higher goal of enlightenment. When our minds reach the point of the vision of clear light, we should concentrate on it as being one with our own mind, and think, “This is the complete emptiness of the self-existent ‘I,’ that which is independent.” This means concentrating on our egolessness. Concentrating on this without any other thought arising causes the clear light vision to become transcendental.

Now we are only training, but at the time of death the mind that does this is the subtle mind. If we have not trained our minds during life, it won’t recognize this. As we get more control on this trip, as our minds become more habituated to doing this, it becomes more and more definite that we will be able to control the mind at the time of death. We experience a similar kind of trip when we fall asleep, but due to our lack of control we don’t recognize it. However, as we gain control we can achieve this recognition. It is very short and quick, but the subtle mind does arise at the time of sleep, although the vision is hard to recognize. If we can control and recognize it at this time, and concentrate on it, it means that at death it will be easier to use the mind. We will have better control and quicker realizations. In sleep we can extend the vision to the whole duration of sleep. From this life, passing to the bardo state is like passing from sleep into a dream state. We have to sleep because we are ignorant. While we are doing this practice we should not allow other thoughts to arise, otherwise at death we will not be able to recognize the visions.

The subtle mind can be pure or impure. It is not the same as the intrinsic nature of mind. The nature of mind is not mind; it is interdependent with the mind, but it is not mind itself. It is the nature of the mind, like a mirror with kaka covering it. There is one mirror that is clear, and another covered with a little kaka. Both mirrors possess the intrinsic nature of mind, the absolute truth. If one is covered by kaka does it possess the intrinsic nature? The mirror is not inseparable from the kaka, and the intrinsic nature of the mirror depends on the mirror itself. The intrinsic nature of the mind is the mirror, and the negative mind is like kaka. The intrinsic nature of mind and the mirror are inseparable, but the kaka of negative mind can be cleaned from the mirror. The mind is the mirror and the intrinsic nature of the mind is the intrinsic nature of the mirror, which is inseparable from the mirror, as formless is inseparable from form.

The subtle mind does not perceive gross objects as being different from the subject. The gross mind, however, perceives objects and differentiates between subject and object, and has likes and dislikes. The gross mind has to be purified, after which the subtle mind, which sees no difference between subject and object, arises. Then the subtle mind has also to be purified, and when it is purified it becomes the omniscient, all-knowing mind.

The actual principal cause of our being kept in suffering is the conception of the self-existent, independent “I.” When we attain buddhahood we have no impulse to think, “I am going to do this and that.” The action is intuitively done.

In the clear light vision we think of the complete emptiness of a self-existent, independent “I.” Then think that this vision of emptiness is one with our mind, and think of the complete emptiness of the self-existent “I.” The vision is dependent on these two things. We should concentrate on these without letting other thoughts arise. Doing this can help a great deal in many ways, especially in tantric practice. If you train your mind in this practice, you will have the ability to use it to help at the time of your death, to protect you from suffering. You will make the trip of death consciously. The concept of the self-existent “I” is a delusion, and such an “I” exists nowhere. Does the “I” that does not depend on body and mind exist? Is there such an “I?” What are the aggregates of the “I?” How does the “I” that does not depend on body and mind exist?

It is the complete emptiness of the self-existent “I” that makes the clear light vision transcendental, so that we can use it in death. As long as there is mind there is subtle mind. There is no such “I” that doesn’t depend on the body and mind. An independent “I” would be one that exists without depending on the creator, on the name—and there is no such “I.”

This is just a simple meditation to practice at the time of death. This practice is just a seed and according to your development, you can decorate this clear light vision with more and more things; you can make it rich.

The subtle mind is the faculty that, after purification, can perceive the pure intrinsic nature of mind. At the time the drop splits the mind leaves, but it has to go to its karmically determined realm. At the moment, we do not have the control necessary to send the winds through the central channel. The purpose of yoga is to open the chakras and let the winds flow. The prana travels up the right and left nadis and down the central nadi. The nadis are tied at the chakras in knots until the visions at the time of death begin. Some meditators can open the central nadi before this, but it is very difficult, requiring great mental equipment derived from meditation. As the winds enter the central nadi the mind follows, as the mind rides the wind like a person rides a horse.

In sexual intercourse you feel ordinary happiness because the sperm touches the outside of the central channel, although it does not enter inside. When the sperm enters the central nadi there is much greater merit. The wisest way to practice yoga is on the basis of bodhicitta and fully renounced mind, and with the realization of absolute truth. You must have this foundation, otherwise the practice becomes poisonous because it doesn’t fit your mind. This is not the fault of the method but of your mind. Even though you practice, it takes much time to achieve results. So without having fully developed bodhicitta, practicing kundalini yoga, for example, does not bring about the cessation of suffering or break the cycle of birth, death, and rebirth. Even if you have not accomplished the practice of the nadis, heat yoga, and so forth, if you live in the practice of these three realizations it can help a great deal to cease the cycle of suffering, and it is certain that you will never be reborn in the three lower realms. Without bodhicitta, death will be much more difficult, and it is extremely difficult to avoid rebirth in one of the three lowers realms.

If you have the basis of bodhicitta, fully renounced mind, and the realization of the absolute true nature, you won’t have much difficulty with the higher tantric practices. They will help you to receive enlightenment sooner, and to quickly purify all obscurations of the negative mind. Tibetan yogis are not surprised to find people who can do heat yoga and open chakras, but they are greatly surprised and pleased to find those who have attained the three realizations.

MEDITATION ONE: A SUMMARY

It is important to note the titles of the outline when meditating. If you do this, the meditation becomes much shorter. The more often you use the subject you will find that the mental action is much more powerful. It is the nature of the mind that it can be developed like this. It is good to remember the quotations, take out the titles, and remember them. Since you remember the meditation you amplify it by yourself and make observations on the subject matter. This is very effective for your mind.

First, meditate that the time of death is indefinite. Second, meditate on the different cooperative causes of death, such as starvation and so forth, and “untimely” death that arises due to machines, carelessness, and ignorance, as well as death which occurs as the result of the end of karma. The most important thing to remember at this time is to check deep down, thinking, “Can I really see when I will die? It could be tonight, it could be tomorrow.” Put yourself into the subject matter and check up like this.

Also, you should meditate that at the death time possessions become the enemy. Think, “At the time of death my possessions will become my enemy, so I shouldn’t be attached. I have been constantly working to attain these things during my life, yet at death they become the enemy, so why should I put so much energy into working for them since none of they will not help me at the time of death?”

Then if you can remember the quotation that states that the future life is more definite than tomorrow, or than the next hour, it will help–that quotation has great power. Just as one single hair cannot be taken from this life into the next one, so our possessions cannot help our minds in the future life.

Thinking in this way is for the sole purpose of training the mind, and especially for eliminating attachment. If you get angry because someone did something, as the anger rises like a pump in your mind, suddenly check up like this, “I’m getting angry because I’m attached to temporal comforts, this life is impermanent and Guru Shakyamuni said that it is uncertain which will come first, tomorrow or the future life. Therefore it is very silly to get angry with this person for such a short time, only creating the cause of suffering that only I will experience in the future life. Why should I be attached to possessions since they only cause me trouble at the time of death? Also, as my time of death is indefinite, why should I be attached to possessions even at this very moment?”

We should try to imagine how the mind will feel at the time of death–all alone, leaving our possessions and so forth. When we die, our bodies will belong to other people.

When a problem like anger, jealousy, or pride arises we should think as outlined above. We should also consider the possibility of accidental death, such as a car accident and so forth.

The meditation on death has to be experienced through practice, not through books. If you experience this meditation through practice, you protect yourself. Then if you are calm in a situation the other person has to stop raising the problem, but if you fight and they fight then it only goes on. This medicine has to be created by your mind–you become your own psychiatrist or psychologist. It’s the same thing if you are attached to something–to food or another person, for example–you will never have peace in your mind. “Peaceful” means free, relaxed–the happiness that this meditation gives is very calm, loose, and relaxed, like a very controlled person who is gentle. Otherwise you will be uptight and never relaxed, which is another form of pain.

If you continuously practice this basic meditation, as you check up and amplify it yourself, you will see the subject more and more clearly, and as that view arises you will have more and more faith in it. Also, if you do the whole practice continuously, as the mind becomes well trained the practice itself becomes shorter and shorter, taking an hour, then half an hour to complete.

To complete the death meditation, after the clear light vision meditate on taking your place in the mother’s womb if you want to consider rebirth in the human realm, or mediate that you are taking rebirth in some other realm that has been visualized. The cycle of birth and rebirth goes around and around like that. Alternatively, you can stop at the point of meditating on the clear light vision.

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Meditation Two: Introduction (Page 62)

The fully renounced mind is essential to the practice of the path, but there are many other realizations that we must gain before our minds are free from attachment, greed, ignorance, hatred, and delusions. Compassion is the desire to release other beings from suffering. The ordinary compassion that our minds experience is partial and usually directed at friends and those who are close to us, and usually arises in relation to the suffering person’s experience of lacking some samsaric pleasure or need. This compassion is limited, and is not compassion in the Dharma sense. When beings are released from this kind of suffering, they only experience more suffering. Great compassion, in opposition to this, is directed for the purpose of releasing every sentient being from the suffering that they experience due to ignorance, greed, and hatred, right now. Great compassion is a pure positive desire. Milarepa and other great yogis themselves looked poor, ugly, and so forth, and people felt compassion towards them, but the yogis themselves felt much greater compassion for those ignorant beings.

The buddhas return as ordinary beings to show the suffering of old age and death, to show the path, and also to show the triviality of the worldly life, and how it is meaningless to live that kind of life. These beings take such a life and then give it up. All of this is done to show the purpose of giving up temporal comforts for the purpose of receiving enlightenment as an example to all sentient beings of how to practice Dharma and experience its results.

It is very important to follow the laws of karma—to create positive karma and avoid negative karma. We will have no fear if we have no greed, ignorance, or hatred. In other words, we will have no fear if we have realized the workings of karma to their fullest extent.

Samsara does not refer to a place or an action, like cutting off your hair and taking the robes of a monk. The mind that is under the control of delusions and karma is in samsara. That ignorant mind is also the creator of samsara. Also, this suffering body is samsara. We practice Dharma with the aim to no longer be under the control of delusions and karma, with the goal of ceasing samsara and avoiding samsaric actions.

Guru Shakyamuni took human form and led the life of a prince; he then married, and then renounced worldly life and practiced strict ascetism for six years. After his enlightenment he gave teachings on the path to beings on various levels of existence. He then manifested passing away in order to teach impermanence to beings. This is the only reason. The actual time of death is indefinite—even though Guru Shakyamuni was born as prince in the highest caste of Indian society, it didn’t matter, his life was still lived in the shadow of impermanence. His entire life was only an example for us and for all sentient beings, and his death was also an example meant to demonstrate impermanence to us. Actually, for Guru Shakyamuni there was no reason to take birth as a prince, lead the life of a prince, get married, and then give it all up to seek the truth, make a life of retreat, and pass away. The twelve deeds of Guru Shakyamuni were only an example for us, as was his attainment of enlightenment.

Guru Shakyamuni spent six years doing the practices of an ascetic, and his body became very thin and stiff, life a tree. He passed through many difficulties—including the difficulty of ants making a nest in his ear—all to show us how and why we should practice Dharma, why suffering exists, and what causes it.

As a prince, Shakyamuni ventured outside the palace and saw an aged man, a sick person, a dead person, and an ascetic. As a result of these cooperative conditions coming together he realized what suffering is. He also realized that suffering is continual but that there is a method to eliminate it, and that this method is to control the negative mind through the attainment of the realization of the truth and of the different levels of the path, of which the highest goal is enlightenment. The prince then left home to do retreat. The purpose of all of this was to demonstrate the path to other beings.

Also, before receiving enlightenment, Guru Shakyamuni took the form of the maras, or evil beings, of the world, and manifested a violent fight between himself and them. A million maras fought him with various weapons huge as mountains, and all around them there was a thick fog and lightning. Guru Shakyamuni’s attainment of enlightenment would lead to his complete control over these forces—they did not want this to occur, therefore one million mars came and attempted to destroy him. However, the maras could not disturb his concentration. They came in the form of beautiful, naked women, tempting him with their physical forms. They tried many different methods to distract him but they were unsuccessful. The arrows and weapons they thrust at him transformed into flowers by the power of his concentrated mind and his infinite love and compassion. Later, these same beings received teachings from Guru Shakyamuni and deeply regretted their previous actions.

By this example, we see that all suffering is only a creation of mind—as it is created by mind so it can be controlled by mind. The maras, which are really the delusions, tempted Guru Shakyamuni to demonstrate this to sentient beings. All suffering can be controlled by the mind without the need for a single movement. All the power of the universe does not equal the power of Buddha Shakyamuni’s great love, and the realizations that he achieved as result of controlling his own negative mind. It is not necessary to control the maras by external means, for they cannot disturb us.

Saying that the teachings are Mahayana is not enough. The teachings must be practiced in the mind of the person who has heard them. The mind has to be positive. We should think, “At this second I have received the perfect human rebirth, which is highly meaningful, especially right at this minute, as I have the chance to listen to the teachings on the nature of suffering, the nature of happiness, and the cause of both.”

As we desire happiness—thinking, meditating, writing—then we should desire to use this highly meaningful perfect human rebirth to attain higher realizations. Besides, this perfect human rebirth is very difficult to find. It is also extremely fragile, like a water bubble in the wind.

If your life ended at his moment, it is much more definite that you would be reborn in the tree lower realms of suffering. Even rebirth in the three upper realms is still rebirth in samsara. We should think, “I must release myself from this, but that alone is not enough. As I am exactly equal to all living beings I must work for their sakes, and help them to be free from their sufferings. And while I have a leader to show me the teachings, I have the chance to help other sentient beings to be released from sufferings. But now I have no power, so I must achieve enlightenment to release sentient beings from suffering, as they are the source from which I receive anything that I desire. Therefore, to bring this about, I must complete the realizations from listening to the teachings, and practice on the graded path.”

In order to realize the three lower realms we must fully see the sufferings that exist there. However, at the moment we have no power to perceive these things directly, and therefore we should try to experience those realms through our practice, using the examples shown in the teachings. In this way we can gain the power to see this suffering clearly in our minds.

Even at this moment most beings are suffering in the three lower realms, especially in the narak realms. Their suffering has not been created by God, or fixed by some other being. It is only a creation of those suffering beings’ minds, just as in a dream we may sometimes suffer in a fire, or from all kinds of fearful persons or demons fighting and frightening us. In the same way that these fearful dreams and visions are the creation of our illusive mind, so are the suffering and the realms of the naraks and so forth the creation of beings’ ignorant minds. However, the narak realms are not the same as dreams, but are karmic creations of the ignorant mind. This is similar to the way that one place can be seen differently by two different people—one may see a clean place while another person may see a dirty place, and a human may see a cup of water while a god may see nectar and a preta may see pus. Although the object is the same, the view varies according to the level of mind, fortune, and the karma the being has created. As the mind reaches higher levels the enjoyments and the visions change, and the transcendental awareness and happiness that we experience increases more and more. Each living beings’ samsara is a creation of that mind; each living being’s enlightenment is also a mental creation. In a dim room lit by a small candle with a flickering flame, a person without acute perception may see a fearful moving animal or demon, become afraid, and perhaps throw something at it. This problem is only the creation of that person’s mind. The person with a calm, relaxed mind, on the other hand, will see what is actually there clearly. All experiences are created by the mind, and similarly the suffering of the narak being is merely the creation of the suffering being’s mind. Therefore the choice to experience suffering, to be in a suffering realm, or to be in the perfect peace of enlightenment depends upon the decision of the mind.

Shantideva said, “Without the creator of suffering—the negative mind—who arranges the red hot ground?”

Guru Shakyamuni said, “No one has arranged the thousands of ways of suffering but one’s own evil mind.”

Firstly, it is important to read page sixty-two to see the reasons for meditating on the suffering realms. If we are afraid of paintings of the three lower realms that depict the subjects suffering in different ways, why shouldn’t we fear the actual suffering? If we are afraid of even the temporal physical sufferings that we sometimes experience, why shouldn’t we fear the greater sufferings that exist? The only reason we are not afraid is because we do not remember the beginningless times we suffered in those realms before, due to the intervention of death and rebirth, and to ignorance. We even forget the sufferings from the earlier parts of this life. We don’t remember the suffering of those past countless lives when we were born as these sentient beings, so that means we haven’t yet achieved the complete cessation of suffering. We need the practice of Dharma to stop the cause of suffering.

The main purpose of meditation on the hells is to give us a clearer idea. In the case of the animal realms, we should put ourselves in their place and check up on their sufferings. Think about pigs killed in India, for example. They are put in a sack and stuck in the heart with bamboo, and they scream horribly. Animals have much less freedom than we do—we treat them like they are vegetables, but those who have mind have suffering. Fish are sliced up while they are still alive, maggots are fried alive to be used like popped rice as a Chinese delicacy at big parties. These beings are also sentient beings, with mind.

We have to renounce all attachment by seeing the faults of attachment instead of encouraging it, which is what brings samsaric suffering. We have to realize that samsaric happiness is in the nature of suffering. Until we do this it will be absolutely impossible to escape from samsara.

Guru Shakyamuni always tried to show the nature of suffering. He used the example of flowers to show the nature of impermanence, that samsaric happiness is in the nature of suffering, to encourage us not to be attached or deceive ourselves. It is very important to have a deep understanding of suffering. In order to have quick success in Mahayana practice, it is most important that we develop bodhicitta supported by great compassion and great love. Without the understanding of the true nature of suffering that other beings experience, there is no way to generate great love or great compassion, there is no way to generate bodhicitta, and there is no way to become a bodhisattva.

First we should gain a deep understanding of our own experience of samsaric suffering and feel that this suffering is unbearable. Then, as we feel this, we should also consider the suffering of others, and think of that suffering as being equally unbearable. As a result of this we should feel fear, and then we can develop great, true compassion for other beings.

When we realize our own suffering is unbearable, we naturally develop aversion for creating the causes of suffering, such as attachment, greed, and anger. When we feel that another being’s suffering is unbearable, however, we should not think, for example, that this person is such a poor, lazy person, not working hard enough. Many people had compassion for Milarepa purely on the basis of seeing his external form—his poor clothes and so forth—and without understanding the level of realizations he had in his mind. Even a king can be a suffering person. Many people practice austerities in order to further develop their Dharma practice and purify their delusions. The compassion that we feel for these people is wrong compassion.

But to feel that another being’s suffering is unbearable is not to have the conception that so and so is such a poor, lazy person, not working in the office, no matter if he is Milarepa. Many people had compassion for Milarepa on the basis of seeing his outer form and not realizing his realizations, but just seeing his poor clothes and so forth. Even a king can be a suffering person. Many people undertake the practice of austerities to develop their Dharma practice and purify their delusions. Feeling compassion for them is wrong compassion.

Not only should we feel that the pain of sentient beings is unbearable, but we should also feel that the fact that they possess the negative minds of greed, ignorance, and hatred is unbearable as well. The best result we can have from this practice is to feel that the fact that sentient beings possess negative mind is unbearable.

Again, to develop bodhicitta, we must see and feel that our own negative minds are suffering, that they are unbearable and terrible. Once we feel this, we will find it that much easier to feel the same in relation to the suffering of other sentient beings. Without feeling this first it is impossible to feel compassion for other sentient beings. The more clearly we are able to ascertain our own suffering, the more clearly in turn we will be able to ascertain the suffering of others, and the more insight we will have. For example, if you eat some food and it gives you trouble, you will stop the next person from experiencing the same trouble by warning him. Because you have experienced it already, you recognize it, and if you see another person doing the same thing you will understand how much the other person could suffer as a result of your own experience.

Seeing other beings’ suffering doesn’t mean seeing only the gross result. Since we don’t remember our own experiences of the lower realms we meditate like this, and in this way we can more clearly see how other beings are suffering. The more we see their suffering, the stronger will be the great love, great compassion, and bodhicitta that we develop.

The main purpose of meditation on suffering is to create energy. When we meditate on suffering we feel fear, although the purpose of the meditation is actually to stop the fear of the three lower realms and the fear of death. Having fear at the time of death and having fear in the three lower realms will only cause more suffering and will not help your situation at all. However, experiencing fear now by trying to see the subject matter more and more clearly and as a result trying to achieve control can actually help you to stop future samsaric suffering and to attain enlightenment.

In order to surmount the mental difficulties of attachment, greed, anger, and ignorance, you need the energy-fuel that will help you to pass up all these disturbances and go straight through to practice. We build fear of the lower realms by understanding this practice of the three lower realms. Usually we have negative fear in relation to temporal things, but positive fear is less common. Positive fear is the kind of fear that will lead us out of the ignorant mind and out of future suffering.

Meditating on suffering, and especially meditating on the three lower realms, brings so much knowledge. It helps to purify all the negativity we have created in the past and protect us from creating more in the future, and therefore this meditation helps to stop infinite suffering results from arising.

Continuing to create bad karma has no end. Problems in samsara have no end. But this meditation gives us the understanding of karma and stops the negative mind from arising, which in turn stops the creation of negative actions and suffering results. The purification of past bad karmas and prevention of future ones brings the continuity of ignorance and suffering and the cycle through the six realms of death and rebirth to an end. Therefore we should keep meditating on this until we are out of problems, out of suffering, and until we have reached enlightenment. Then there is no longer any need. It has been proven that this meditation helps a great deal, like the best medicine. We should always keep in mind that we could easily be reborn into one of these lower realms.

When we listen to teachings, we should cultivate a positive impulse as follows, “I am going to listen to the Dharma teachings for the sake of all sentient beings.” If we do not listen with such a pure thought it wastes time and creates negative karma.

Shantideva said, “Having received the human rebirth, difficult to receive and as fundamental as the earth itself to all the benefits of knowledge, having the mind with the ability to recognize practice and avoidance, if one again leads oneself to the narak realms in the future, it is like purposely making oneself ignorant. One should check up what it is inside that takes one back to the narak realms.”

This quotes means that the human mind can see the difference between positive and negative karma, the evolution of actions, and the suffering of the three lower realms, yet still leads us back to the narak realms as if on purpose. We should look inside to try to determine the nature of such a negative mind. This formless thing is much more dangerous than external forms with fearful shapes such as snakes, scorpions, and so on, and causes the most harm. The internal danger is far greater than the external dangers, alive or not. Without this internal thorn we cannot be harmed by external thorns.

Generally speaking, we want to develop full confidence that we won’t be reborn in the three lower realms of suffering before our death. However, if we don’t understand how bad those sufferings are, we will never develop fear of them and we won’t be strongly inspired to pursue actions bringing positive karma. Meditation on these topics shows us how great the suffering of these realms is, gives us confidence in our understanding of the evolution of karma, protects us from creating negative karma, and protects us from rebirth in the suffering realms. And, as we have neither the power to remember our past sufferings nor the power to see those of the future, we must depend on the teachings of the Enlightened Being to show us.

THE THREE LOWER REALMS OF SUFFERING (page 63)

The Narak Realm

Hell is created only by our own negative minds, not by God, our parents, or anyone else. Everything that we perceive is actually a creation of our own minds—this is true for humans, animals, insects, and so forth. For instance, different people may perceive the same painting as good, bad, beautiful, or ugly, yet the object is the same. This is because every person has a different karmic mind that sees things differently. However, this doesn’t necessarily apply if the view depends only on the object—colors, for example, are not so dependent. As our negative minds arise, our views change—a friend who is loved may begin to annoy us, we get angry, and then we no longer see that friend as beautiful or desirable.

The bodhisattva has a well-trained, positive mind—he sees even the beings that harm him physically or verbally as beautiful with his great love. He sees these beings as kind, as beneficial, as precious jewels, and with equanimity—the being who harms him is equally as precious to the bodhisattva as the one who helps him, gives him food, and makes offerings. This view is not self-existent or intuitive, it is only a creation of the bodhisattva’s holy mind, and has been brought about as a result of thought training through meditation practice. Before such training, the bodhisattva, too, had an ordinary view. But as the mind develops the view changes and the problems between the subject and objects diminish.

In contrast, with our present negative minds, if we have an enemy we hate not only that enemy but also his friends, relatives, possessions, and so forth even though these things have nothing to do with the enemy’s body or mind. We see his things as ugly although they are not necessarily so in and of themselves. However, we can do as the bodhisattva does, and through mental work we can bring perfect peace to our own minds.

In the narak realms the mind creates its own form, similar to the way it does in the bardo. The narak being has a huge body covered with skin the texture of balloon rubber that is very sensitive, and feels the greatest suffering at any touch. This is a karmic result, just as some people’s conditions on earth are a karmic result, such as living in uncomfortable, dangerous places.

The Preta Realm (Page 65)

Beings of the preta realm experience three types of obscurations. The first is the inner obscuration, which means that their karma is such that it takes them hundreds of years to find water, although they are very thirsty, and when they do find it they have to sip it through mouths that are as tiny as the eye of a needle. In their mouths the water dries to poison usually before it reaches the stomach. If it does reach the stomach it burns, like drops of petrol on red hot ground. The inner obscuration is such that whenever pretas find something that would ordinarily relieve their suffering, it only brings greater misery.

The second obscuration is the obscuration of food and drink. This means that when a preta sees food and runs towards it, it changes, bringing them great disappointment.

The outer obscuration is such that they are chased away from food and drink by protectors.

When you think about these realms, you should visualize beyond the words. This brings a positive effect to the mind. Understanding the suffering of these realms inspires great energy to avoid negative karma, and will cause your negative minds to arise less easily.

Some places where pretas reside can be seen, but not others. Some Tibetan lamas of the past could see these beings on the roads or in the monasteries, and when they did so they made offerings of food and prayers. In some places in India pretas can be seen in the form of a moving light at night, but no one can ever get close to them. Pretas can see us but most of us can’t see them. To the pretas, we look very strong and powerful.

Some pretas have a human shape but suffer a great deal because they have tiny legs and skinny necks. They are so miserly that they fight over piece of spit like dogs over a scrap of food, and hold onto it for eons.

Animals (Page 66)

Now consider the feelings of a being suffering in the animal realm. An animal’s place is not definite—he lives all over—in the ocean, on the earth. Animals are dumb and ignorant. These are the general sufferings of the beings in the animal realms, but for each animal there are also specific sufferings. For example, in winter when it is very cold, we keep warm with as many clothes as we like. We have comfortable beds, warm bodies, a room inside a house, doors that close, a fireplace, and hot food and tea. There is so much we can try to keep warm. Most animals, however, have no house; instead they are exposed to the wind without choice, and to rain, hail, and also snow. In addition they have much to fear—a wind can destroy a bird’s next, for example, and for most animals there is a big danger of being killed by others. They are forced to hunt and search for their own food. They can’t speak of their suffering, and they have no money to pay to stop it.

We should investigate the details of the specific sufferings that each animal experiences.

In addition to these, animals experience the suffering of having no choice or freedom—think of the animal with the rope tied around its neck, led to slaughter, killed for money. For us, a small amount of skin loss or a slight headache can be problems. But compare these to the things that happen to an animal. Animals can’t express their problems, have no medicine, and generally experience great suffering.

There are all sorts of ways that animals are slaughtered. Some are cooked alive in oil, others are pulled from the sea with a hook in their mouths. Others are suffocated or sliced like vegetables while still alive. Maggots are fried alive. In some places, people cut off a piece of a turtle to eat it, wait until it grows back, and then cut it off again.

The human being going off to fight a war can be compared to an animal.

REFUGE (Page 68)

ASKING FOR GUIDANCE; RELYING ON GUIDANCE; GOING FOR REFUGE

Introduction

The topic of refuge is a most profound subject since it includes all the knowledge of the Buddha, Dharma, and Sangha. This topic requires deep understanding obtained through practice, which, when attained, can purify all obscurations.

When we recognize a problem incorrectly, it leads to the wrong “solution.” Thinking that any problem is the result of external circumstances is a wrong conception, and trying to solve it by material means ultimately fails. Problems must be seen as arising from within, and must be solved by inner means. For example, a person dying of starvation thinks that lack of food is the main problem. But from the Dharma point of view, this is not the case. Even if the starving person receives food, his problems will continue—the negative actions that caused his suffering have not ceased, and there is still ignorance in his mind. Food is only a temporary relief.

In order to eliminate suffering in future lives, we need to stop creating negative karma. At the moment we feel hungry, yet we’ve been eating food since beginningless time. We’ve eaten a greater amount than we could ever imagine—the earth is the size of an atom by comparison—and it isn’t helping now. Eating food is not the principal cause of peace and release from feelings of hunger.

Why do we say the three “jewels?” Because each of these three has the power and knowledge to release us from suffering and lead us to enlightenment. The three jewels have the greatest knowledge, greater than that of any worldly existence or of any samsaric being. Therefore they are jewels—precious, rare, and best—they bring enlightenment. The three jewels, in conjunction with the practice of observing the laws of karma, are the method to bring us to this state.

As Milarepa explained, “Now be afraid of the eight restless stages and remember impermanence and samsaric suffering; rely completely on the saviors of the Buddha, Dharma, and Sangha, and be careful in the creation of karma.”

If we are afraid of being born into one of the eight stages where there is no freedom, if we are afraid of samsaric suffering and the suffering of the three lower realms, if we are frightened of all of these things and do not want to experience them, we must rely on the three jewels and be careful in our creation of karma. Our principal future aim should be the attainment of enlightenment and liberation from samsara. In order to achieve these aims we should rely on the Buddha, Dharma, and Sangha, with full confidence in their knowledge. Our aim should not be the experience of impermanent, worldly pleasures. For example, in order for Tibetans to regain independence and return to their pleasant, happy country, their motherland, they need to depend on the help of another pleasant, happy country, just as a blind person needs the help of one who has eyes and can see or the way a lame person needs the help of one who can walk. In the same way, we are blind without wisdom; we do not see the evolution of karma, nor the difference between cause and effect. Also, we who do not understand Dharma, the graded path that leads from the beginning until enlightenment, are also lame, so cannot tread the path alone. We must rely completely on the Buddha, Dharma, and Sangha with full confidence, understanding their knowledge.

However, having faith alone is not enough to lead us to escape from suffering through the attainment of enlightenment—we must also place our actions of body, speech, and mind, in the Dharma. We must place our minds in the path of Dharma practice continuously, and then we will be able to reach the beautiful land of enlightenment.

Also, if we don’t fully know, if we are doubtful of the explanations of karma and the path, we will remain in samsara, disturbed. We will be like a person in a hole, suffering—merely having faith that another person with a rope above can pull us out is not enough. We must also grasp tightly to the rope in order to escape from the hole. The rope is like the path, and the person who neither has faith in the rope nor holds onto it tightly will suffer at the bottom of that hole. Therefore, we must not doubt. The essence of Dharma practice, the fundamental practice that brings enlightenment, is the practice of observing karma with full confidence in Buddha’s explanations on this subject matter.

Guru Shakyamuni has been infinite beings in his previous lives. An enlightened being is defined as being one whose realizations of mind are fully developed. Buddha can take many forms. Guru Shakyamuni wasn’t necessarily born only in India—sometimes his name was “Christ.”

Buddha Shakyamuni is a perfect guide. He has eliminated both of the two types of obscuration. Nyon drip means affliction obscuration, which is the obscuration that prevents the lower realization of nirvana, and she drip means wisdom obscuration, which is the obscuration to full enlightenment. These are profound subjects requiring a great deal of study in order to be understood.

Buddha Shakyamuni also possesses extensive skill—he has completed his own work and also the work of others. If a being is enlightened, there is never any question about whether he will guide the person who has no belief; the non-believer doesn’t have any special effect on the fully enlightened being, rather, that person’s disbelief affects only himself. Enlightened beings do not have partial minds; they help all beings, regardless of whether or not those beings have faith in them or not, or like or dislike them. Any being with partial mind is not enlightened—even a very new bodhisattva who has the attainment of bodhicitta never has partial mind—he has great compassion for all beings equally. The partial mind stands in opposition to bodhicitta—these two minds cannot exist together.

Many people think that if you don’t have faith you can’t be helped, you won’t receive the blessings of the holy mind or help from God. This is not the case. Even the noble bodhisattvas who have attained the full realization of absolute truth perceive the person who cuts them with knives and the person who lovingly caresses them with equal love and compassion.

(Note: There are five bodhisattva paths, the paths of accumulation, preparation, seeing, meditation and no more learning. To receive enlightenment it is necessary to complete all five Mahayana paths. Bodhisattvas are on their way to receiving enlightenment; they are in the practice.)

The sole wish of the buddhas is that we be released from the cause of suffering, the negative mind. Therefore, eliminating negative minds and attaining realizations is the best offering we can make to the enlightened beings. Guru Shakyamuni released himself from every single defect of the negative mind, and this is the meaning of “enlightened being;” one who can lead other beings out of suffering, a perfect guide. Guru Shakyamuni attained enlightenment for each of us—only to help sentient beings. Therefore it is impossible that he has partial mind.

Guru Tsong Khapa said, “By thinking that the perfect human rebirth is difficult to receive, fragile, and very impermanent in existence, like lightning in space, one should try to realize that all actions of the temporal life are meaningless. Please grant me blessings to grow the thought wishing to make such a perfect human rebirth highly meaningful without ceasing, all day and all night.”

As the teachings instruct us, the essential method to take the essence of Dharma practice is to turn the actions from negative to positive, in the direction of Dharma practice. Doing this depends on pure motivation. We should think, “As I am responsible for releasing every sentient being, the source of all my past, present, and future happiness and from whom I receive everything, from all their suffering including the suffering they are experiencing this very moment, I must attain enlightenment by purifying my negativity and accomplishing every realization. Therefore, I am going to listen to the explanations of the graded path.”

When we take refuge in the Buddha, Dharma, and Sangha, we think of the Buddha as the doctor who discovers the medicine, the Dharma as the medicine itself; and the Sangha as the nurse who helps us—the patients—on the path.

Dharma causes mental suffering to cease, but in order for this to occur it must be explained by the Enlightened Being, the Buddha. Taking refuge in the Buddha means correctly following the founder of the Dharma and the guide, who is the guru who imparts the teachings, with understanding and devotion.

Taking refuge in the Dharma means correctly following the teachings as they are explained, trying to avoid creating negative karma as much as possible and making effort to create positive karma and merit as much as possible with understanding, faith, and respect for the evolution of karma.

(Page 68)
Accepting the good influence of the objects of refuge will help us to release ourselves from suffering, to achieve enlightenment and be free from samsara. We rely on the Buddha, Dharma, and Sangha to show how to bring this about. According to the instructions of the Enlightened Being, in order for refuge to be present in the mind from our side we must have two causes. The two causes are likened to the presence of a bridge over a river—one side, ours, is not fixed, while the other side, Buddha’s, is always there. It is first necessary to fix our side, and then it is best to get to the other side. To get to the other side we need the two causes. Enlightenment is attained on the basis of refuge, but first we must have the fundamental connection between the Buddha, Dharma, Sangha, and ourselves established, as well as the two causes. The two causes are fear—of samsara and suffering—and faith, or full confidence in the knowledge of the Enlightened Being, in his fully realized omniscient mind, his great compassion, and his great power to guide all sentient beings from suffering by whichever method is most appropriate for them. The confidence or faith arises from the fear of the suffering of samsara—for without fear there is no reason to seek out the enlightened beings or to take refuge, no reason to try to understand their knowledge, no reason to develop devotion towards them, and no reason to develop confidence in their abilities. Without fear we cannot escape from samsara.

The topic of refuge is not a simple subject, and it is very powerful. If we talk too much about refuge when the mind is not ready or receptive, it can cause difficulties. To completely understand refuge, we need the basis of the understanding of the complete path to enlightenment. To completely understand Dharma we need the realization of karma—the realization of each and every single, subtle karma, each cause and each result, and each result of each cause. Only fully enlightened beings see karma at this level of subtlety. Therefore, refuge is not an easy subject. It takes much of a lifetime to fully understand it, for doing so depends on attaining the entire path of Dharma up to enlightenment. It also depends upon receiving the knowledge of the Sangha, which depends on the realization of the evolution of karma and the recognition of the three lower realms of samsara, which in turn depends on the understanding that mind is beginningless. Without this understanding, our minds will remain closed.

Refuge is a topic that we can discuss for our entire lifetime and study without stopping until we reach enlightenment, because it contains so many things. The teachings of Guru Shakyamuni and the commentaries by the highly realized Indian pandits are all rooted in this—all the teachings are related to one another and are rooted in the topic of refuge. Even though it is presented here as a simple subject, actually it is neither simple nor easy. In the monasteries there are so many texts. If we talk about the root, refuge, all those other subjects will be included.

This is just the seed of knowledge, on the basis of which we can grow wisdom through our study of the bigger subjects with details, because they are related to one another. If we study for so many years without our minds living in the practice of the meditations, our actions will not become Dharma, and will not become positive or virtuous. Perfect peace does not depend on a large collection of Dharma words in the head—it is not enough to take a big message of words without any feeling—we must practice. Understanding all the knowledge of the enlightened beings depends on our own enlightenment.

THE KNOWLEDGE OF BUDDHA (Page 60)

The Totally Omniscient Buddha’s Knowledge

The knowledge of the Buddha is composed of two bodies—the ngo wo nyid ku or nature body (Svabhavakaya) and the chos ku or truth body (Dharmakaya). The nature body is the wholly purified intrinsic nature of Buddha’s holy mind. It is completely purified of obscurations and delusions, and of the impressions of delusions that make up the subtle illusive mind. The nature body is the clear light nature that exists in our minds even at present. The truth body, however, is not present in our minds at the moment. The truth body follows after purification of the mind is complete. The function of the mind at enlightenment is the truth body, while its nature is the nature body.

The continuity of the mind we have now allows for the possibility of its becoming the omniscient mind of Buddha through Dharma practice. Purification of the mind doesn’t mean removal of the mind—when we purify the mind it does not mean that there is no mind left. If the mind had to end, it would not be possible for us to each attain our own future truth body, our own future enlightenment. Any living being, anything that possesses mind, also possesses the continuity of mind. When we become enlightened, this becomes our own enlightened truth body. If there were no continuity of mind, there would be no chance to work towards future enlightenment. When the mind is completely purified, enlightened, there is no cause to be a sentient being again, to experience suffering again, because the creator of suffering—the ignorant, illusive negative mind—has gone, and is purified. It is the nature of the mind that without the cause, the result cannot arise. If this were not so, if that negative mind continued, there would be no end to Dharma practice and purification. If there were no end to it, there would be no reason to make effort to practice Dharma. But the knowledge of Dharma opposes this—since it can end, we should make an effort.

When samsaric work and actions end, samsaric happiness ends as well, and more effort is always required. But when Dharma work ends, its happiness is endless—it brings greater and greater happiness until the stage of perfection. Therefore, it is much more meaningful to work for Dharma than for samsara. These works are in complete opposition—like earth and space. The happiness that we experience from working for samsaric ends doesn’t last and keeps us forever busy—we have been working like this for all our lives so far, and what has the result been?

The mind has the power to cease ignorance; that is its nature. Many people think that when we cut off the negative minds of greed, ignorance, and hatred the mind ceases completely, but this is wrong. The mind’s nature is permanent. The state of full enlightenment is not the cessation of the mind. If when the dirty cup was made clean, the cup necessarily became non-existent, how could there ever be a “clean cup?” In the same way we clean our mind of negativity, and it is in the nature of the mind to become omniscient. When we achieve this state we can help other sentient beings and lead them from suffering. This is the purpose of completely purifying the mind. If there were no omniscient mind there would be no reason to practice Dharma.

What is the purpose of cleaning the cup? If it remained dirty, then when we put delicious food inside, the food would become dirty and smelly due to the unclean cup. We don’t desire suffering and the cause of suffering that exist within our minds, therefore we clean them. The way we clean the mind is not with water or by hand, not by external means, but mainly by mental effort. Both gross and subtle negative minds need to be cleaned. Just like the dirty cup, we begin by removing all the rotten food. Once this is gone, still a subtle smell remains, so we use other methods to clean it even more. In the end, the clean cup is left—or the pure mind, which is endless. If the cup or the mind did not remain after it was cleaned, the action of cleaning it would have no purpose.

We clean the mind by using the mind itself, by understanding and developing the wisdom of the mind’s nature, by seeing the evolution of the mind and karma, and by achieving the different levels or realizations of the methods such as bodhicitta and the graded path.

A person mistakes a rope for a snake at night and feels afraid. This fear arises as a result of the time, the conditions, and the person’s lack of understanding wisdom. When he recognizes that the rope is a rope after all, and not a snake, there is no longer any fear or suffering. This kind of trouble between subject and object arises in a person’s mind in a doubly illusive way. The full understanding of wisdom and the full realization of the true nature of existence cuts off suffering and the cause of suffering in the mind. The understanding of true nature must arise in our own minds; therefore, in order to attain this wisdom we should purify our minds through practice.

The intrinsic nature of the mind is absolute existence, and mind itself is relative existence. Everything that exists is included in the two truths—absolute and relative truth. The object that is true to the absolute mind is an absolute truth, and the object that is true to the ordinary relative mind is a relative truth. Absolute nature and true nature are the same. Absolute mind is so designated because it sees the absolute true nature of existence. This is a very deep and profound subject, and it takes much time to understand. In Tibet the monks in the colleges spend forty years studying this subject matter and still they may not have completed their examination of the two truths, which subsume all existence. To gain a deeper understanding of this subject matter they spend many years studying the commentaries written by highly realized Tibetan yogis and Indian pandits.

Every existent thing exists because of its absolute nature. Without absolute nature, things cannot exist, in the same way that you cannot have the existence of the second and third floors of a building without the existence of the first. The absolute nature of the mind is the opposite of what our ordinary wrong conceptions and limited minds see. In fact, according to our ordinary limited view, the absolute mind doesn’t exist. As the mind believes in every existence and from this belief produces many other types of negative mind and its actions, the suffering result arises.

The great yogi Padmasambhava was invited by the Dharma kings to Tibet to tame the negative forces and evil spirits and to establish the Buddhadharma there. He said, “If a person called ‘a meditator’ doesn’t recognize and fully understand the mystical points of the Dharma mind, then there is the danger of following the wrong path, and also the danger of being reborn in the three lower realms.” The principal causes of the negative mind are not recognizing absolute wisdom and the illusive mind, that which is opposed to the absolute truth of existence, which is non-self-existence. This recognition is the most important thing; without the recognition of these two mystical points of the mind there is no way to escape from ignorance, and no other way to stop fear. Any actions that are created as a result of following the illusive mind, or any time the mind sees self-existence, which is the opposite of the nature of existence, more problems are created.

The subtle mind is capable of enjoying the gross object due to the aggregates, or skandhas. The subtle mind is consciousness—it carries positive and negative thoughts, and the future mind. No matter what form of rebirth we take, the consciousness of the subtle mind exists. The aggregates also have continuity; if they did not there would be no continuity of a person. The subtle mind can be categorized into two, pure and impure subtle mind. The impure subtle mind is that which cannot use the state of clear light on the path to enlightenment. The gross mind is the illusive mind, and at the time of death when it is absorbed the gross superstitions also dissolve.

Generally, gross objects can be seen by the absolute true mind, and the absolute true mind may not be subtle. The mind that sees the absolute true nature is not necessarily a subtle mind, but it can be a subtle mind. The ordinary mind is accompanied by an impure subtle mind at the time of death and usually is completely out of control. In order to gain control at death, we need to purify our gross mind through practice in this lifetime.

Sambhogakaya/Enjoyment Body

Because of the intrinsic nature of mind, the present mind has a relationship with the future Sambhogakaya, as a seed has a relationship with the future flower it produces.

The Buddha’s body as seen by realized beings is ornamented by thirty-two perfect qualities. His feet and hands are like those of young person, without wrinkles, as result of his practice of charity of food and so forth while he was following the path. The length of his body is seven times the length of his forearm and his body is straight, not curved, due to the karma of avoiding killing other beings. His hairs stand up straight due to the karma of avoiding killing other beings, and also due to creating many merits and helping many people create good karma. His hand reaches down to his knee when he stands and it is long and beautiful as a result of giving to other beings when asked. His skin is clear and very pure and golden as a result of the karma from serving other beings well, such as bringing them cushions, arranging their beds, and so forth. Each hair on his head is curled and untangled as a result of his avoidance of mental distraction and samsaric enjoyment. Between his eyes is a curl like a small fruit, like rubber, which if rolled out would be three times the length of his forearm. This curl is the karmic result of respecting the holy beings and gurus. His double crown protrusion and right-turning blue hairs are the karmic result of the offerings he made at temples, palaces, and to other beings.

The eighty minor marks of the Buddha signify his holy body to other holy beings and serve as an example. His nails are the color of copper as a result of his complete avoidance of greed and every impermanent thing.

His holy body doesn’t have nerves, which is due to his avoidance of the ten immoralities. He has no channel knots because he is completely released from all the delusions. He has a perfectly proportioned body as a karmic result of giving teachings that suited each different living being’s minds. As he walks each step is equal, meaning that he has equal compassion for each and every sentient being. His lips are transparent and cherry red in color, meaning that he fully realizes living and nonliving existence as a reflection, like that you would see in a piece of shiny fruit.

Nirmanakaya/ Emanation Body

Since the different levels of the sambhogakaya do not appear to ordinary beings, the nirmanakaya or emanation bodies manifest. As Guru Shakyamuni said, “In such poor, degenerate times I shall appear only in the form of letters.” The function of the nirmanakaya is to guide sentient beings from suffering, but the form of this manifestation is not definite—many millions of different emanation bodies may appear in different countries. It is not necessary that he be a monk or a Tibetan bhikshu. He appears in different forms as suits the minds of those who live in different countries, and acts in the manner of the other people there. Guru Tsong Khapa made prostrations imagining thirty-five aspects of Guru Shakyamuni, and as a result he saw Buddha on the walls. This occurred in the same cave in which Kedrup Je saw the manifestation of Tsong Khapa; in that cave there are also letters such as the seed syllable of Manjushri that appeared due to the power of the purification of Guru Tsong Khapa. This cave still exists in Tibet—the letters appeared spontaneously. If our minds are purified and we have devotion, it is certain that we will be able to see the different aspects of Buddha. We can also see them in dreams and communications.

The way that the Buddha shows himself is in accordance and varies according to the karma of the observer. Statues of the Buddha may cause the arousal of interest in people who didn’t know about him, causing them to seek the teachings. Also, many families are helped through the income received from making statues.

Knowledge of the Perfected One’s Holy Body, Speech and Mind (Page 70)

At present our own body, speech, and mind are not oneness, but the Buddha’s Holy Body, Speech and Mind can work together. His holy mind can appear as many trillions of different minds, manifestations through holy mind, of themselves, and each other. The holy mind is not even an object of the mind of the highest bodhisattva who has attained the ten grounds; it is only an object of the mind of the Fully Enlightened One. This is not something we can guess about easily. In Tibet there are many people who are incarnations of the holy body, speech, and mind, who take different forms and take birth in different places.

It is said in a sutra teaching that the appearance of the Buddha does not depend on our recognition.
Each form has as its purpose the benefit of sentient beings. The enlightened beings see the way to bring this about—it is very difficult to be the object of our attention. For example, Maitreya appeared before Asanga as a dog with wounds in order to purify Asanga’s obscurations and allow Asanga to develop bodhicitta. As Asanga realized bodhicitta, his obscurations were purified. The form of the Buddha is extremely difficult for us to recognize and doesn’t depend on a name. It is stressed in the teachings that we must be careful in the karma we create with other people. The limited mind can’t tell who is a holy being or what level of realization he has. Getting angry with holy beings brings suffering in the narak realms for one eon: depending one how high the other being’s realization it, that number of seconds of anger determines the length of the experience of the suffering result in the lower realms. The higher the level of realization, the worse the bad karma created. Therefore, we have to be very cautious in the karma we create with other sentient beings and we shouldn’t criticize anybody.

In order to not create negative karma, we should think, “Perhaps he is an enlightened being and I am too ignorant to see it.” The result that arises from watching out for anger and controlling it is patience. We should think, “Maybe Guru Shakyamuni is manifesting as an angry person so I can develop bodhicitta, or manifesting as some other object to develop other virtues in me.” Thinking like this stops the negative mind from arising and stops the negative actions of body and speech—it can be most useful. For example, when Atisha was in Tibet, he usually kept one servant who was very bad tempered, and always caused other people to get angry. Asked why he kept him, Atisha explained that he did so in order to practice patience, for without patience one could not be a great yogi. It is very useful to think like this. We should always be cautious, as you never know that it isn’t Guru Shakyamuni manifesting to guide us, and if we do negative things it creates the worst karma, bringing suffering for eons.

According to the path we practice we can use the instructions as follows. If other people cause trouble, instead of reacting we should think, “This is extremely helpful, even those highly realized yogis do it like this; so why not us.” According to the negative mind that arises, greed, attachment, or anger, or depending on the other object, we should use it like this. Also, we can think this way about material things that cause problems. The practice of remembering that Guru Shakyamuni can manifest in any way always helps to control the negative mind, and stops it from arising in relation to any object by recalling that, if it is him, we are creating great negative karma. Besides this, it also helps us keep Guru Shakyamuni in mind, makes the mind more and more conscious of the object of Guru Shakyamuni, and thus protects the mind from creating the cause of suffering. It is also especially helpful during the critical time of the death process to remember Guru Shakyamuni. The more familiar the mind becomes with him, having been trained, the easier this will come at the time of death, and the less suffering we will experience. This is the power of Guru Shakyamuni’s realizations.

In Tibet when a person dies if he is lucky a monk comes to make a puja, and as the breath stops the monk says the name of that person’s guru, or that of Guru Shakyamuni, very sweetly, very lovely. Then he has to shout it loudly and if the person is fortunate enough to hear it, as the gross mind absorbs he remembers to pray. Usually it is very difficult to remember, as in life when one gets a sudden shock the mind goes blank, so at death it is far more difficult, and there is much less control. Therefore, we have to be very fortunate for all this to happen correctly. But such is the power of the Enlightened Being’s name.

In life it is also good to frequently remember Guru Shakyamuni—if we are creating bad karma this can help protect us from suffering in the same way that it stops the arising of the negative mind. This is also due to the power of his holy mind and his realizations. Also, recitation of a mantra has so much power. A mantra contains an enlightened being’s holy name, so just reciting it helps to purify all past negative karmas that have been created up until now. Through mantra we can receive so many things. Mantra is like the flame that can destroy the negative karmas that have been created, and the negative mind. By reciting mantra we can be reborn in a pure land and released from samsara. Mantra can cease different sicknesses, including those that cannot be cured by medicine. All that is the power of the Holy Being’s enlightened mind; just his name protects us that much from suffering. Also, saying mantras helps a great deal to protect a person from outside interference, and can also extend the life. Cataracts can be cleared through mantra recitation. In Tibet a person with cataracts would recite a mantra early in the morning before speaking at all, and wipe his eyes with a soft cloth. Little by little the cataracts would clear. Mantra can also control epidemics, and boils and sores can sometimes be cured. This is all through the knowledge of the great compassion of the enlightened beings. Mantras can also protect us from fearful dreams.

The benefits of the knowledge and the recitation of mantras are vast. Mantra recitation also causes stronger and stronger devotion to arise through the frequent recollection of the Buddha’s name, and devotion is the real protection from our suffering. Through meditation on mantra we can make changes in the minds of other people—change their wrong ideas, their negative minds, and make them joyful and happy.

There was a meditator in a cave who had few possessions, but one day a thief put his arms through a crack in the wall, trying to steal his coat. So the meditator grabbed and fastened the thief’s arm, and went outside and beat him. With each stroke he taught the thief the refuge prayer. Then the meditator released the thief, by which time it was late and the thief couldn’t make it back to the village before nightfall. So he slept under a bridge where spirits held meetings, and, reciting the refuge prayer, was protected from fear. There are a lot of lay people in Tibet who can cure illness by using mantra, this does not necessarily have to be done by a monk. The stronger your devotion, the quicker the purification in your heart.

Shantideva said, “If anyone that suffers in this samsaric prison receives bodhicitta, that one is called the Son of the One Passed, the Transcendental Happiness, the Son of the Enlightened Being, the One Who Has Completed Realization of the Absolute Truth, and becomes the object of the admiration of the universal human beings and gods.”

Even if a being is still trapped in the prison of samsara, when he develops bodhicitta he becomes an object of offering and prostration for other realized universal beings, humans, and god. He receives the title “Son of the Enlightened Being.” This is because of the holy mind of bodhicitta. Why “Son?” Because he developed bodhicitta in dependence upon the enlightened beings, just as a son receives his body in dependence upon his parents. The attainment of bodhicitta is not caused by any external thing, but only through the development of the positive mind of bodhicitta. Also, as we have received a perfect human rebirth, we too have the opportunity to develop bodhicitta and become the sons of the enlightened beings, receive enlightenment, and become the fathers of other bodhisattvas. In this way we become the object of universal beings’ offerings and prostrations. Becoming a holy being doesn’t happen instantly; rather it depends greatly on the accumulation of merit and training the mind in bodhicitta. Each time we think about bodhicitta, our minds become more and more trained.

Therefore, if we can listen to Dharma with this kind of beneficial, positive mind, it will bring countless benefits. We should think, “As I am responsible for releasing all sentient beings from suffering, for enlightening every sentient being, in order to repay them—the source of all my past, present and future happiness, and of all my needs up to enlightenment—for their kindness, I must first attain enlightenment, achieving all knowledge and realizations in order to be able to understand and guide them properly, and without which I cannot best help them. Therefore I will listen to the explanation of the graded path.”

If merely saying the Enlightened Being’s name or reciting his mantra has so much power, how much more has the practice of his teachings. The practice has great power to release us from problems. Such powers cannot be the object of our limited minds, so it is impossible for us to conceive of the infinite knowledge of his holy body, speech, and mind. Even the benefits arising from this mantra can be explained without end. The incredible knowledge of his holy body, speech, and mind is not intuitive, it is not eternal, it is not something that exists by itself, and it is not something that happens without a cause. But it can be attained by following the path of his teachings, the teachings that he practiced in gradual stages. Therefore, all of Guru Shakyamuni’s knowledge is not intuitive—it has a cause, and we must create the cause ourselves. It is all in the power of the path he followed, as it was shown by his gurus, other holy beings. In the same way that he experimented with his own mind, not depending on another person’s mind, we must do the same. It is certain that we will attain the same level if we do so.

Putting our mind into the practice of the teachings and path is much more powerful than just mantra, and without putting ourselves into the practice of the teachings shown by him, we cannot attain the power of the knowledge that brings realizations and enlightenment quickly. Just reciting the mantra alone can never bring this about. But the mantra does help due to the power of the path, the teachings, and the Dharma.

Before he was enlightened, Guru Shakyamuni received teachings from other enlightened beings, and in this way depended on the Dharma to attain that state. That is why we take refuge in the Dharma. Without refuge it is impossible to have higher realizations, the power of higher wisdom, or enlightenment. As we discover the knowledge of Dharma, our devotion deepens, and our sense of refuge in the Buddha and Dharma strengthens. The enlightened beings see the mind and actions of every sentient being at every moment—this is the power of the Dharma, for without the Dharma there would be no enlightened beings, bodhisattvas, or arhats.

All past, present, and future happiness is due to the Dharma. The Dharma is the original refuge, but the Dharma has to be shown to us by holy beings on different levels. If we practice Dharma, not just reciting mantras, we can experience so much benefit—we will quickly escape from suffering and attain infinite powers. Actually, Dharma is our best pos