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I pay homage to my Guru Buddha Shakyamuni!
I pay homage to the wisdom warrior Manjushri!
I pay homage to all the great lineage loving masters!
The unsurpassed profound subtle wonderful Dharma
Is difficult to meet for hundreds and thousands million eons.
Since I get the chance to see, hear, receive and practice it now
May I understand the ultimate meaning of the Thus Coming One.
In order to liberate all sentient beings Please generate the unsurpassable supreme bodhichitta!
Now we study the Bodhicaryavatara - Ocean of Good Explanation.
Rather than reading the Ocean of Good Explanation text word-for-word
I am explaining the contents
so you can receive the complete transmission.
A couple of days ago I was told that a Dharma friend cried
“Khenpo won’t transmit Ocean of Good Explanation to us.”
I heard this Dharma friend cried this out. But I think this is not necessary.
because this is not the case. I explain all its contents clearly everyday.
I just changed the method of transmission to save time and help your understanding.
whilst I won’t read the text
I will explain its meaning and outline.
We are now studying “Generating the mind of refuge by reflecting on the fear of death”
within “the power of regret” section
which is divided into a brief introduction and detailed explanation.
So far we have covered the first two verses of the brief introduction
the third and last verse is as follows
[O protectors! I, so unconcerned with my indolence,] [Unaware of such terror as this,]
[Accumulated a great deal of negative actions] [For the sake of this transient life.]
Here it means
that due to sentient beings like us are so distracted
that we don’t know horror of death.
Therefore we have accumulated all kinds of negative karma
for this transient and illusory body
In Tibetan version this verse has an exclamation to the protectors.
It means that
as I mentioned before, at the time of death
neither relatives nor friends can help
only Dharma is helpful
only practicing Dharma can benefit one.
so it’d be a shame to have not practiced.
Therefore, Shantideva was scolding himself
and praying to the Buddhas and Bodhisattvas of the ten directions:
“O Protectors! I didn’t practice Dharma well.
Please rescue me!”
It is like when we are in trouble or encounter any difficulties
we always look for help.
Here it says we are always in the state of distraction.
Our body, speech and mind are always in a state of being distracted
We never practice Dharma properly and correctly
and are lacking of mindfulness and awareness.
We are unwilling to practice and are distracted all day.
This is the so called distraction.
What kind of distraction?
Most people are like these:
Our body is endlessly active
our speech verbosely elaborates nonsense
and our mind is unceasingly occupied by meaningless conceptual thoughts.
always in a state of muddling and drifting all day long
but as a matter of fact, it is meaningless for oneself
and for others.
Actually many people live their life this way.
We are so distracted and unaware of the horror of death:
Everyone knows that death will surely come.
Except some animals, everyone know this point
that I will die one day.
What we do now makes great difference when we die.
But when death comes
what should we do then? What is the horror of death?
When it does, we will experience the immense pain of the separation of the four elements.
Many people may not know this before.
And we will experience the misery of witnessing the horror of the intermediate state.
Many people don’t know this point either.
After the intermediate state
if one has committed great negative karma
one will fall into the lower realms and suffer immensely.
Generally, the suffering is hard to say.
It is anguished and extremely unbearable.
We don’t appreciate how close we are to this misery
Why? It is due to our lack of education on these matters
and inherent ignorance of the way things are
which has shackled us to suffering since beginningless time.
Also we are distracted by all kinds of appearances.
As a result, we only look after our present welfare
and set short sighted goals
not examining our past and not preparing at all for our future lives.
I once read a book called Living in the Present
which is a worldly book.
It said that the so called life is the present, it is today.
because besides this the past is history and the future is uncertain.
We are not sure what will the future be.
So we should grasp the present. I think it is indeed the truth today.
Most modern people live in this way.
Besides eating, drinking and being entertained at present
they don’t aspire to anything.
Most people in the world are like this.
For this impermanent life and illusory body which is made of the four great elements.
they commit unbelievable and unforgiving negative karma
without any idea of how terrifying their repercussions at death will be.
Most of you have renounced the householder’s life
but you may have created horrible karma before you ordained:
some killed many beings others were criminal gangsters
visited brothels or were restaurant owners who kill animals to make a living.
There are all kinds of situations.
There are even some Buddhists that don’t understand
how nasty the fruit of their negative karma will be
otherwise they wouldn’t commit these actions for the sake of this impermanent life.
It is because that he doesn’t know its effect
that he has committed those terrible negative karma for this impermanent body.
Today, a very diligent practitioner from Guangzhou told me…
he said
“I am so glad to have finally found my life goal studying the Dharma.
I’m sure this is a perfect pursuit.
Since starting I’ve realized that I’ve committed many negative deeds
which makes me very afraid.
Luckily, I am aware of them now.
I will never retrogress
I will practice diligently on the path!”
Indeed, I believe many of you feel the same.
If we hadn’t have met and studied the Dharma
or devoutly take refuge to the Three Jewels
we won’t know when would we realize enlightenment?
We’d still be unceasingly creating negative karma.
Even if we just consider eating seafood
it is hard to estimate how much negative karma we‘ve committed in this life.
Someone at our institute told me
“My practice is poor so I feel very upset.”
In my opinion
you practice Dharma diligently here everyday.
Despite little noticeable accomplishment
such as being able to fly or perform miracles.
You haven’t achieved such accomplishment now.
But in fact, if you look back on your life before finding the Dharma
you were committing bad karma day and night
and not cultivating any virtue.
You can know this point if you look back on your life.
Although you don’t have any outstanding merits now
such as performing miracles in front of others
generally speaking
your life has significantly changed in its nature.
This I believe is a true accomplishment in practice.
Some people always get tired of old things and fond of new stuff.
Recently, the DVDs of this teaching have been made available.
When some get DVDs they gladly say
“The Dharma of our institute is coming into my home
I am very happy about this! Thank you very much!” Some feel this way.
If you always have faith and rejoice like this
I believe your life will change dramatically.
As a matter of fact, studying the Dharma is a real change, a reform.
What is to be reformed?
We used to commit negative karma be indolent, gossip senselessly
and do many meaningless things.
Now we have made changes towards leading a rich and meaningful life.
This is the meaning of Dharma study. I believe it will benefit you.
I hope everybody makes some positive changes in your life.
Otherwise, if your life hasn’t changed at all
your practice isn’t very successful!
Most people in our institute make full use of every hour of every day:
waking up, memorizing books
meditating, reading books diligently
taking classes after breakfast
attending tutoring
practicing, memorizing books again.
They are immersed in the Dharma all day.
However, I think it is very hard for householders complete do so everyday.
In our institute, if we do some worldly things such as shopping…
They even consider one or two hours grocery shopping a waste of time.
Compare this to some city people who feel proud
to even spend one hour listening to the Dharma!
Some people really thought they are so great that they call everyone
“I have spent an hour listening to the Dharma. I am so diligent.”
Some people overseas even send a fax
to propagate how great he is.
But of course, even this is already significant progress compared to their previous life
so this is a positive change.
Regardless of listening to the Dharma for an hour
you may not listen to it for five minutes in the past.
But today, you listen to the Dharma for one or half an hour everyday.
Our life will be definitely changed this way.
I believe that affecting change is a kind of practice.
If you just listen to or read about the Dharma without any change
you just listen to some teachings or read some books
then the Dharma remains the Dharma and you remain you
so the benefit is limited.
Unfortunately the unfavorable conditions for Dharma practice are numerous.
As the Buddha said in the sutras
“When you practice virtue unfavorable conditions are many
when you commit nonvirtues favorable conditions are many.”
The Buddha said these in sutras.
When we go to practice virtue there are many unfavorable conditions:
maybe our health deteriorates work becomes difficult
or our family starts to fight. This is a natural law.
Similarly when studying the Wisdom Sutra
the greater our progress
the unhappier demon king Papiyan becomes so he creates all kinds of obstacles to our practice.
On the other hand if you want to commit negative karma
he would be overjoyed and provide favorable conditions for you.
For example, if you were to start up a slaughterhouse
to run a business of killing sentient beings
or to commit any negative karma
demon king Papiyan would be very happy.
In today’s Dharma degenerating time
the Dharma protectors’ power are rather weak
but the power of demons are stronger.
This way, all the demons will help you if you commit negative karma.
I’ve heard people say
“I was very healthy before I started to practice the Dharma
so why am I now sick every day?”
The Prajna Sutra says
the deeper one learns prajna
the greater the unfavorable conditions one will face.
For example
Before starting to practice Dharma your family might have seemed harmonious
but now it seems against you your relatives don’t understanding you
and your enemies seem more numerous than ever.
This actually indicates that you have obtained a higher level of realization
so you shouldn’t worry about these difficulties.
Accomplishment comes with some difficulties.
Accomplishment needs making effort.
These words are from the story of a hero
which I am not going to mention here.
In general, before learning Dharma
we’ve committed much negative karma for this impermanent body.
So we must purify them now. We’ve committed
much negative karma for our relatives friends and our present life.
As I mentioned yesterday if we don’t confess before we die
we won’t be able to purify our negative karma and obstacles
so we should hurry up and do so with a single pointed mind
and vow to not repeat these actions in the future.
This is the brief explanation of this verse.
Next is the Detailed explanation. The verses are
[Petrified is the person] [Today being led to a torture chamber.]
[With a dry mouth and dreadful, sunken eyes,] [His entire appearance is disfigured.]
[What need is there to mention the tremendous despair]
[When stricken with the disease of great panic,]
[Being clasped by the physical forms] [Of the frightful messengers of death?]
Here it uses an analogy to explain the previous content.
The horrifying situation of the intermediate state (or bardo)
between death and rebirth
is described through analogy:
For example, a criminal sentenced to death is led to the execution ground.
At that moment, that person will be extremely horrified.
With fear, his mouth is dry, his eyes protrude and his facial expression is warped.
He looks totally different from the past.
Worldly people will be like this when led to the execution ground.
Similarly, when someone of heavy negative karma
reaches the bardo
he’ll be forcefully led on by messengers of death wielding vicious weapons.
Is he scared? Absolutely!
And he will experience unimaginable fear, pain and suffering.
There are two ways to interpret this analogy
the first is
for those who’ve committed less serious crimes
those who’ve committed normal crimes
and have been sentenced to amputation of the hands and feet.
They are not sentenced to death but other penalties.
Before hand they may have seemed heroic or defiant
but now their expression is totally different.
When they are led to the execution ground
and when someone chops their hands and feet
definitely, their expression has totally changed with fear.
Some explanations says this is interpreted from real death penalty.
Of course, no matter who you are
when you are sentenced to death you will be extremely afraid.
There are many methods of capital punishment across the world.
Especially in ancient Rome, India and Egypt
the methods were very cruel.
It is said the executor would cut off 3375 pieces of fresh before death.
If that person died before finishing the execution it would be seen as lacking skill.
This executor would be seen as lack of skill.
They make people experience such pain before dying.
This is a very cruel method.
In other places in Asia
a hole was drilled in the head and a flaming iron ball inserted
so the brain would overflow.
They execute people this way.
There are all kinds of methods of death penalty around the world.
In general, no matter what the execution is…
I have personally seen criminals being shot on the execution ground.
Their limbs were paralyzed and they collapsed.
They couldn’t stand up at all. There are such phenomena.
That person seemed quite poor. It was really miserable.
If it provokes such fear to face a death sentence in this life
it is hard to imagine the fear one experiences during the intermediate state
Why? Because during the intermediate state
the sense faculties are very sensitive and our minds very vulnerable.
Yama, The Lord of Death’s hell soldiers are unspeakably horrifying
their bodies are seven times the height of men
they wield all kinds of frightful weapons and they scream
“Beat them!” “Kill them!” at an earsplitting level of sound.
Nobody can bear such cruel situation.
If you are extremely scared by a little punishment and penalty
how can you bear the suffering in the intermediate state.
You definitely can not bear it.
Some may think
“Is this true? Does this state really exist?”
Certainly. Cause the Buddha said it.
The Buddha says genuine words, true words not false words.
The Buddha, a legitimate and omniscient teacher,
described this state in detail to his disciples as described in the sutras.
For example in Sutrayana scriptures
the description of the intermediate state is clearly explained in
Sutra of Kshitigarbha’s Great Aspiration and Ghagama Sutra
and in the Tantras
the situation of the intermediate state is also explained clearly in books
such as Liberation at the Intermediate State and Pith Instruction of the Intermediate State.
We will all experience the intermediate state.
There is no way for us to avoid it.
In my opinion, Tibetans deal with this better as since childhood have believed
that good karma brings good results and negative karma, bad results
and that everybody will experience the intermediate state.
Everyone believes in these concepts throughout their life.
Everyone would keep these in mind more or less.
Although some Tibetans don’t practice diligently and commit much negative karma
their views here are firm.
This is different to those from other cultures
who think “Is this real? Can it really be so scary?”
They doubt everything and feel very clever
in applying a Germany psychologist’s remark
“Doubts are the best tool for seeking truth.”
When I accompanied our Dharma King to visit the west many years ago
I found people there to be very intelligent
but with weak faith in the Three Jewels.
When Rinpoche was teaching
they watched without demonstrating reverence or respect
with a facial expression so indifferent they might have been listening to a report!
They hadn’t a respect from their heart.
When the “intermediate state” was mentioned
they doubt this and that.
In fact, if they are asked to debate using Buddhist logic and other reasoning
they will have nothing to say. However, they just refuse to accept the teaching.
Those in this country too that have the same problem
which is perhaps the result of a lack of Buddhist education.
But without accepting these fundamental principles
Dharma practice exists only in name.
The Buddha mentioned the present life, the future life
and the intermediate state in many sutras.
Even the Hinayana Arbhidharma text contains a detailed explanation of the bardo process.
The existence of the six intermediate states are explained clearly
in the Theravada, Mahayana and Tantrayana as well.
If you don’t accept the existence of the intermediate state
you also shouldn’t accept the experience of dream
because we may forget the experience when we wake up.
So we also shouldn’t accept the experience of dream and future lives.
As Buddhists you need to listen and reflect.
Otherwise, your doubts and suspicions can’t be resolved.
This way, you may be skeptical and think
“Is that ture? Is this really existed?
Is the bardo just a legend, a folk story?”
But if you retain these doubts
you’ll never really sincerely enter the path.
If you never really sincerely enter the path
you’ll never be able to practice the Dharma earnestly.
Therefore, I personally admire Tibetan people very much.
Whilst the Tibetans’ living conditions may be harsh
such as the transportation is worse than other ethnics
their pure faith and artless right views are better than people from other ethnics
which is really admirable and delightful.
As we learnt today
we will face many horrible experience during the bardo
As everybody will face the bardo
how will we cope if we don’t prepare for it now?
I urge everybody to consider this.
These things may not sound pleasant and are like an exam.
These things may not be pleasant but I must tell them.
As a Dharma teacher my responsibility is to tell the truth.
A few days ago a US Dharma teacher called me and said
“You should avoid teaching discipline
as it is unpleasant to listen to and makes people feel restricted.
Instead, talk more about merit.”
I replied, “Buddha taught us
that we should give teachings on both,
therefore wouldn’t it be wrong to deliberately avoid talking about discipline?”
He said, “Westerners don’t like being told to not eat meat or get married.
They can’t accept it. We westerners don’t like them.
On the other hand if you explain
that virtuous deeds bring positive results they may become more interested.”
In my opinion he is right on one hand
as many people are indeed unwilling to hear
about being dragged to hell or the other effects of bad discipline.
They don’t like listening to these things.
But on the other, whether you like to hear about something or not
doesn’t change its validity.
As such I don’t think we should ignore or hide from these things.
I only tell you something you like and not what you don’t…
If a school student learns only the things they should do
and not what they shouldn’t
he may go out and unknowingly break the law
because the teacher never mentions him what he shouldn’t do
which could be very dangerous.
Therefore, whether or not you want to hear about these things
I need to explain these truths clearly.
There’d be little benefit if I only covered merit and good fortune every day!
After hearing of these principles I hope you feel terrified
and are thinking about the negative karma you’ve committed
“Will the beings I killed be waiting in the bardo to settle the score?”
For example, if you killed many sentient beings such as tigers, lions and oxen and so forth
they will appear before you die
and are going to attack or eat you
which is quite suffering. What can you do then?
It is time plan for your future!
I believe it is very necessary.
This verse is about the horrible scene when dying.
Next is further explanation:
[“Who can afford me real protection] [From this great horror?”]
[With terrified, bulging eyes agape] [I shall search in every direction for refuge.]
[Upon seeing no refuge anywhere,] [I shall become enveloped in gloom.]
[If there will be no protection there,] [Then what will I be able to do?]
Here it means that if I commit negative karma
who will protect and save me
when I face the horror of the bardo or taking rebirth in lower realms?
Who can protect me when these scenes appear?
When these horrible scenes appear in front of me when dying
I try to open my eyes
and as I look for protectors in every direction with terrified wide eyes
I’ll be unable to find anyone to protect me.
Nobody can help at that moment.
No matter how miserable and alone I feel when dying
I won’t be able to help myself, nor do others.
In a word, when nobody can help me
I feel extremely remorse, painful and heartbreaking.
I watched someone dying in hospital
when the doctor told him that he was critically ill
his desire to live were extremely strong.
he was clutching the doctor and begging
“Doctor, Please save me! I don’t want to die.
Please save me! I don’t want to die! I want to live!”
He turned to his parents
“Dad, Mum, I don’t want to die. Help me!”
Then his parents couldn’t help and cried out
“Son, you can’t die! You can’t die!
Doctor, Don’t let him die!”
And then more people joined in the crying.
It was a very sad scene, but does it help? No.
Once death is coming
doctors and family members can be at their wits’ end.
Those with heavy negative karma are especially unwilling to die
they look for protection everywhere
but can’t find any.
They are helpless and can not escape from horror.
This way they are so terrified and regretful
and feel remorse as well.
They can not find any reliance and don’t know what to do.
Buddha said these in The Sutra Taught to the King
an instruction to a king which contains the same teachings.
You should read the sutras on this subject especially this one
in which the Buddha gave plenty of teachings on the intermediate state.
It also has Tibetan version.
Here it says that one can not take anything with him
when dying, which is also explained yesterday.
As stated in The Sutra Taught to the King
“When Yama’s terrifying soldiers surround you
you don’t know what to do
you search for protection but can’t find any
you feel hopeless and can not find any protection
and don’t know where to run. This is the so-called bardo.”
This is what The Sutra Taught to the King teaches.
This description is very similar to the verses of the Guide to the Bodhisattva’s Way of Life.
Please don’t think
“the bardo state is only in Tibetan Buddhism or in the Guide to the Bodhisattva’s Way of Life.
I’ve not heard of it in Han Buddhism
and so it mustn’t be a universally accepted Buddhist principle.”
You may not have heard of it before but you can say that of many things!
Only having heard and reflected on the eighty four thousand teachings of the Buddha
would this be a concern!
How many sutras of Tripitaka have you read?
A few hundreds? You may not read so many sutras.
Don’t see your limited knowledge as excellent wisdom.
“I never heard it before” is not a reason for you to doubt it.
Other sutras say
“Facing death, the only reliance is one’s virtuous deeds.
Besides that, there can be no refuge.”
Other sutras also have this scriptural authority.
Therefore at the bardo when we are terrified
the practice we performed and state of realization we achieved during our life is key.
They play vital role at that moment.
Without some realization, one will be terrified.
Some may think, “I won’t worry about it.
All the Buddhas and Bodhisattvas have limitless great compassion
and unimpeded supernatural power, strength and wisdom.
Even though I’m not practicing earnestly
Buddha Amitabha and Shakyamuni Buddha will definitely come to save me in the intermediate state.”
However in reality this would require appropriate causes and conditions.
Therefore, whilst we are still alive
we should make positive connections connections with Buddha Amitabha and Shakyamuni Buddha
by continuously reciting their names and praying sincerely to them.
You must have created virtuous connection with them. Otherwise
even the great compassionate and kind Buddhas may be unable to save you.
As I mentioned before
There is a very good story to this affect in the Great Wisdom Paramita:
once, Buddha went with Ananda to beg for alms in Sravasti.
Seeing a destitute woman Ananda asked the Buddha to save and teach her.
The Buddha replied “She has no connection with or faith in me
so I can’t teach or save her.” Ananda couldn’t believe this
and beseeched the Buddha
who relented and walked over to the woman.
It seems that even the Buddha sometimes listen to his attendants.
Nowadays, many masters do not judge things with their own wisdom
but listen to their attendants
so when some attendants engage in the eight world concerns
some masters also follow them.
So at that moment, Buddha accepted Ananda’s request
and went to see that women and stand in front of her.
But she was so unwilling to see the beautiful appearance of the Buddha
that she turned away. Her back was towards the Buddha.
The Buddha then appeared in each of the four directions around her
but she again turned away each time.
This woman was quite bad.
The Buddha then appeared simultaneously in the four directions and above and below her.
She simply closed her eyes.
When the women kept closing her eyes Ananda realized
that even a perfect Buddha can’t teach and save sentient beings
who have no connection to him.
The Ornament of Clear Realization says:
The activities of the Buddhas are spontaneous and effortless
but sentient beings without connection to them cannot be taught or saved.
Even if the King of the Gods sent rain
burnt seeds wouldn’t sprout.
In the same way, when Buddhas appear in this world
they can not save and teach sentient beings when they have no connection with them.
This is why Bodhisattva Maiytreya teaches this way in the Ornament of Clear Realization.
If we don’t earnestly practice the Dharma
just making offerings and putting hope in the Buddha or gurus
“I don’t practice Dharma right now but you must save me when dying.
I concentrate on worldly projects factories, businesses and wealth now
and my carrier is taking off
I will make offering to the Three Jewels when I am rich.
So I can not practice right now. I must concentrate on eight worldly concerns.”
However if you attach to eight worldly concerns so much
then when death comes
even the Buddha might not be able to save us let alone ordinary gurus.
Both now and after death
we should have faith in the Buddha and the Three Jewels
only then can we be free from fear.
We can see that those who have practiced to some extent during their lives
are more peaceful when they die whether at hospital or home
whilst those who haven’t are fearful wherever they are.
As practitioners we shouldn’t fear death
but at the same time we shouldn’t encourage it least of all commit suicide.
We should face death calmly
and try our best to apply the pith instructions that we‘ve learned.
As I mentioned yesterday
this has been manifested by some great Tibetan masters.
Some masters don’t want to die in hospital.
When he feels that he is going to die…
Khenpo Kyiwang lived in the Loro monastery.
Before he passed away Khenpo Chimed Rinzin and I visited him.
He told us, “I was in hospital
but as I felt I hadn’t much time left I came back
as I don’t want to die there.
It’s better to die here in the monastery!”
His face appeared very happy and natural without any fear.
Within a couple of days, he entered parinirvana.
Some practitioners don’t want to die in hospital
but choose a place where they can more easily maintain their realization.
There are advanced practitioners who do enter parinirvana in hospital
but they are very different to ordinary people
as they have practiced their whole life
so death doesn’t scare them at all.
All their practice is preparation for death. Like Milarepa
who due to fear of death renounced worldly life and went to practice diligently in the mountains
and as a result was fearless and held complete certainty about death.
He was fearless at all, as he said.
Some masters are like this.
The Sixteenth Karmapa entered parinirvana in an American hospital in 1981.
He sat up by himself half-an-hour before entering parinirvana.
Doctors and nurses kept asking him if he was in pain
but he told them no
and talked freely with his disciples until he passed away.
The doctors and nurses were surprised and exclaimed
“So many people have died in our hospital but we’ve not seen anything like this.
This is very strange. He must be a saint!” They said this way.
It was very similar when Dondrup Rinpoche our guru and wish fulfilling jewel
entered parinirvana on Jan 7, 2004
a very painful and sad day for us
but an auspicious one for our guru
the Dharma King, as a yogi free of birth and death.
He manifested entering parinirvana at 9:40.
At eight o‘clock he sat up
and chanted through the Liberation of Attaching
which he carried with him his whole life.
After some relaxation he sat up again at nine o’clock
and then entered parinirvana peacefully with his eyes looking at space.
the doctors and nurses witnessing this felt they saw something miraculous.
They’ve never seen someone passed away like this in their hospital.
Even putting aside these great masters
many ordinary practitioners die very differently to worldly people.
This is because during their life they prepared for death and future lives
and so they have nothing to fear
even of the bardo or any other state
which for them is as routine as packing up the luggage before a trip.
It is quite natural and has no accidents.
Another example is the Dharma King Yonten Sangpo of the Jonang school.
He entered parinirvana in Beijing. He could not get up due to serious illness
But entered parinirvana peacefully while he was reading a sutra.
These great masters are indeed different to us ordinary beings.
Some practitioners in our institute look very ordinary
with no fame or status, but when they die
we all know that some keep an auspicious posture
some enter parinirvana sitting up
and leaving a sign of accomplishment on their body.
Buddhism is indeed unique on the profound issue of living and death.
We should deeply believe this.
How else can you explain these phenomena? As the Buddha said
as long as one practices properly according to the teachings
signs of accomplishment are bound to appear.
This is completely different to those who’ve never practiced.
Worldly people facing death suffer deeply and experience extreme fear.
Their family suffer too, and sob loudly.
But the sound of their sobbing is very harmful to the dying.
I once read a book
that A Tibetan sky walker Lingsa Chogyal
wrote about her bardo experience in Journey in the Intermediate State.
At the beginning…
It was like so called near-death experience.
When she died and left her body
she saw a pig’s corpse lying in her bed wearing her clothes.
She tried to speak to her family but they totally ignored her
and wouldn’t feed her so she became very angry.
After a while, she heard what sounded like her father calling her name
she went towards the sound but was led into the bardo.
She had children then. When her children sobbed
“a hail of blood and pus” rained down on her causing extreme pain.
She went to visit her guru who was praying for her.
She felt unsurpassable happiness as he rested in the luminous nature of mind
and she melted her mind into the wisdom of the guru.
During that experience she saw the bridge of the bardo state
and Yama, the lord of death.
After she came back when she was back to life
she shared her experience brought messages back from the bardo
and became known to all Tibetans.
She was so famous that she was known to everyone.
Based on her experience
we can see that it would be better if family members didn’t sob.
It can be very harmful.
A dying relative about to be reborn in a pure realm
might be distracted by the conceptual thoughts triggered by this crying.
He was about to be reborn in a pure realm but failed due to crying.
There are such phenomena. Therefore, when an elderly is dying
or any relative is dying you’d better not to sob loudly then.
Otherwise, he is about to be reborn in the Land of Great Bliss
but your crying stop him. There are such cases.
We should chant prayers, release creatures and dedicate the merit to the dead.
It is also very beneficial for a guru to rest in the state of Great Perfection for them.
So we practice the Dharma to prepare for death and future lives.
This is crucial.
The objects of refuge has two sections:
Taking refuge in the common three jewels
and Taking refuge in bodhisattvas with great aspiration.
Next is the first issue. The verse says
[Therefore, I now seek refuge] [In the Buddhas who protect the world,]
[Who strive to shelter all that lives And,] [with great strength, eradicate all fear.]
The verse means in this world
who can save and protect me
when I face the fearsome intermediate state and future lives?
No worldly people can. As we learnt taking refuge a few days ago
people want to avoid every difficulties by all kinds of means
but nothing can help actually.
Only Buddha, the only protector with great loving kindness and compassion
the guru of all sentient beings
who protects sentient beings with great loving kindness and compassion.
His capability is totally different from ordinary people and Bodhisattvas.
His might can eradicate all the present and future fears of sentient beings.
Therefore, we should take refuge in the Buddha from now on.
“Now” means immediately:
when I hear the Dharma I take refuge immediately.
As Khenpo Genhor explained… I forget he explained in which book…
I don’t have time to look for it now. But I remember his explanation:
if you hear it in the morning you take refuge in the morning
if in the afternoon then you take refuge in the afternoon
if the evening, then take refuge in the evening.
“Evening” wasn’t from his original remarks. I added this bit.
This kind of mind is indeed important!
After hearing the Dharma, people may think “It doesn’t matter!
I can take refuge a few years later when I retire,”
or “ after my son graduates.” And so forth.
But your faith won’t necessarily still exist when that time comes.
Therefore, the sooner you take refuge the better don’t delay!
If you delay... There is a Tibetan saying
“The thought you have in bed at night disappears by the next morning.”
Although you may have faith in the Buddha today
it won’t necessarily last.
Therefore, you should immediately take refuge before your faith wanes.
There is no need to ask permission from your father, mother or anyone.
Don’t worry about any disagreement with your family or employer
Why?
Because refuge is the most important thing in your life.
If you take refuge in the Three Jewels
it renders life real meaning.
It would be a real pity not to take refuge!
This is its significance.
The object of refuge is the Buddha of great loving kindness and compassion.
He is the guru of every being.
Whether you follow basic or great vehicle or any other sects
Buddha is our guru.
Buddha has perfectly overcome all obstacles and obtained all good qualities.
Nobody in existence including sages and universal monarchs
or any other sentient beings, is comparable.
Any great man of the world is not comparable.
He is the only protector of sentient beings in this world.
Only the Buddha has inerrable understanding of phenomena.
He can render us temporary and ultimate protection.
The so called protector is one who can completely save sentient beings
not just saving us from difficulties
but liberating us from the cycle of existence altogether.
He is such a protector.
And in terms of Buddha’s great loving kindness and compassion…
From first aspiration to Buddhafield
the Buddha unceasingly benefits sentient beings
and wish every sentient being to obtain happiness and be free from suffering.
At the causal stage the activity of benefiting sentient beings requires effort
but is completely spontaneous at the fruition stage.
He protects sentient beings constantly and it is actually spontaneous.
The Buddha doesn’t think “I must benefit sentient beings today.
“I must get up early in the morning and work diligently
to help lots of sentient beings.”
Although Buddha never manifests the appearance of hard working
through the accumulation of merit over three immeasurable eons
the Buddha spontaneously benefits sentient beings without effort
As outlined in the Introduction to the Middle Way
eighteen uncommon features and so on
for instance the Buddha also knows what is right and what is not
perfectly possesses the ten powers four types of fearlessness
so is completely capable of eradicating the suffering of sentient beings
whereas neither hearers nor solitary realizers have this ability.
From now on I don’t choose anything else as my refuge.
As such the Buddha is our only refuge. Some practitioners are very faithful.
How? In their mind
the Buddha is the omniscient protector of the whole world
This kind of correct view is very good.
We should believe that Buddha is the omniscient protector of the whole world
and only Buddha can completely dispel all our suffering
and there is no suffering he cannot dispel. With this kind of faith
strength will spontaneously arise.
Dondrup Rinpoche, wish-fulfilling jewel, also said
“The good qualities of the Buddha are perfect. Nothing is beyond his ability.
However, the key is our faith. With faith
it is impossible that Buddha can not eradiate any suffering.”
Guru then told how in the past
when Khenpo Drayang went on pilgrimage to Lhasa
the group were stopped by bandits
and ordered to surrender all their possessions.
All his followers tried to run away in panic
but he told them, “Running away is useless
that is not the ultimate refuge. We should recite the Buddha’s name earnestly.”
He then sat on a rock without any protections
and prayed to the Buddha wholeheartedly.
The bandits were annoyed about this and shot at him.
The bullets went through his clothes but didn’t hurt him.
They were astonished and ran away in panic.
Guru said
“when we face our most painful and difficult times
if we pray to the Buddha wholeheartedly
pray him to save us with such faith
there is nothing the Buddha can’t protect us from.”
When you are at the bardo state…
When we studied the Teaching on Pure Lands I mentioned
that if we pray to Buddha Amitabha, Shakyamuni Buddha
or our root guru who is not different from the Buddha
when we see the fearsome sight of the bardo
we will be released from fear.
Furthermore, if one takes refuge in the Buddha wholeheartedly
one won’t fall into the lower realms.
It is said in the sutras
“Who takes refuge in the Buddha will never fall into the lower realms.”
Yes. This is the scriptural authority.
If anyone takes refuge in the Buddha he or she will never fall into the lower realms.
Therefore, when we are dying can we have a strong thought
that “Only the Buddha is able to save me. I only take refuge in the Buddha!”
All fear can be completely dispelled when facing death
if we have a very strong thought like this.
Otherwise, you don’t have such thoughts
when the suffering of death appears, you think
“Ah! What should I do? Can anyone help me?”
Searching for other help when we face the most difficult time
shows we don’t have enough faith in the Buddha.
Therefore, we must have faith
without which even the Buddha’s unimaginable strength can’t help.
As we learnt last year The Words of My Perfect Teacher explains
that strong faith and respect lead to great blessings
medium faith and respect to medium blessings and weak faith and respect to weak blessings.
Without faith and respect
however great the blessing of the Three Jewels
we can gain no benefit at all.
For this reason, taking refuge in the Three Jewels is very important.
There is no point in taking refuge just externally
which is meaningless to us at all.
I was called by some folks
and they told me they are studying the Guide to the Bodhisattva’s Way of Life.
I told them “You’d better not just study superficially.
There is no benefit in doing so
and just wasting my property. And I don’t want to see it.
I don’t need fame.
I’ll be very happy if even just one person studies intently.
Since you have so many worldly activities to do
I suggest you concentrate on your worldly business
if you can’t sincerely enroll for this course.
This way, my instruction to you is unnecessary.
We should not study externally. Sincerity is very important.
What is sincerity?
Having genuine respect for the Buddha Dharma and sangha in one’s heart.
As outlined in the Constant Recollection of the Three Jewels Sutra
it taught the Buddha has four kinds of power.
Generating genuine strong faith to the Buddha, Dharma and sangha
generates inconceivable merit and benefit life after life.
For those pursuing liberation who would not yean for it?
Everyone will definitely yean for it.
So I believe that the faith is crucial.
I wanted to explain more but we don't have time now.
Let’s end it here. Thank you!