Third Meditation Course: Introduction
28-October-1972

The mind—why does it exist?
Parents do not produce the mind.
The previous produces the present, and produces the future mind.
The mind is impermanent, created by impulses.

Enlightenment clarifies the above statement.

The ignorant forget yesterday and tomorrow, similar to those who believe there is only one life. We must recall past lives and prepare for the future—those who don’t will have present and future problems. We should remove the impermanent, obscured mind by a proven method, thus becoming Buddha.

We need a perfect reason for this meditation course. Since suffering and its cause are mental, the method to cure them is also mental. This cannot be done with materials or chemicals. Smoking hash slows the brain. The pure mind helps other beings.

Meditation should be done through the process of checking and thinking. This comes from listening. Positive meditation and positive Dharma practice are inseparable. Meditation is positive if it is done for one or all of the following three reasons:

1. For better future lives
2. To destroy suffering and illusions, bringing complete understanding and release from ignorance
3. To achieve the highest, perfect peace

Positive meditation is perfect Dharma practice.

Training the mind brings compassion. We should train so that the mind is one with the path. There are many levels on the path before enlightenment. Understanding cures suffering. The most important rule for meditation, and the reason for doing this course, is to make meditation a positive thing through understanding the reasons. Nothing arises in the mind intuitively, without reasons. We must hear the right subjects, and this will bring right understanding, which will then lead to right action and to purity.

Dharma can be created in the mind by anyone.

To understand any subject, we must remove the veil of ignorance instead of trying to increase the size of the subject matter we take in.

Fourth Meditation Course: Introduction
18-March-1973

With Buddhists it isn’t so much a matter of how man began on this planet as much as it is a matter of how the mind began. Since the answer to such a question is beyond the conception of our ignorant mind, we say that mind is beginningless.

If we ask why, for what reason does the mind, or even existence, exist, one answer is: mind exists in order to perceive its own intrinsic nature, and in turn this intrinsic nature is able to perceive the void, or the absolute true nature of reality or existence—that is, to perceive the absolute truth devoid of any self or “I.” In visualizations we make the body one with Guru Shakyamuni’s holy body and the mind one with space, like his fully enlightened mind.

Guru Shakyamuni gave three teachings to those with three different levels of intelligence. At Sarnath he gave teachings to beings of lower intelligence. Near Bodhgaya he gave teachings to those of higher intelligence—the teachings on shunyata, or absolute truth. At a third place he gave tantric teachings. At the same time Guru Shakyamuni appeared in different forms to different people—as a bhikshu, as a king, and so forth as was fitting to their minds.

Before meditation we must understand Dharma. The reason for it is because of suffering—our minds have been sleeping comfortably in true suffering, although perhaps not as comfortably as in American hotels. From the tiniest insects, seen only through the microscope, to the most famous person, who owns the whole earth, all living beings are conditioned by suffering, or dukkha. There is no choice to not experience suffering—even a king who has great power and is supposed to be perfect has no choice but to suffer through samsara.

Because our minds are not aware, not open, we do not see the Dharma. Yet has there ever been anyone who has avoided death, since the beginning of time? All those kings and presidents are dead, only their names remain—their minds are somewhere else. Also, there is no choice not to become older—aging begins in the mother’s womb. This is the nature of impermanence—as something comes into existence it changes; it is all suffering. Taking rebirth without choice is also suffering. Exactly the same thing is true for animals and insects—they have no choice but to experience suffering. Some sicknesses can be temporarily cured by medicine, but this is never certain, and some cannot be cured. This is the logical experience of reality.

The sufferings of living beings are incredible—there are so many kinds. For instance, even people who have many material possessions are never satisfied, and dissatisfaction is suffering. In fact, one of the three main true sufferings is that of never receiving enough. This is a most cruel suffering, extremely difficult to overcome, and one of the social sufferings. The hankering after material possessions keeps us busy, never finished, always collecting things for self. But looking at these things, we see that they only get older and older—that is the nature of impermanent materials.

To dislike or like or to be attached to another being without recognizing our own nature of mind is suffering. Every problem arises from this, including the lack of control over rebirth, old age, sickness, and death. Not recognizing the true nature of mind is the true source of suffering. Keeping busy to support the body day and night is suffering that arises from the suffering mind.

Material development over countless eons has not helped to cease uncontrolled death or to stop old age and rebirth. These are the true results of suffering and material development. What can cease this suffering? We have to find a way.

The real peace that we seek is control of and freedom from rebirth, old age, sickness, and death, as well as all of our other problems. Peace from the Dharma point of view means cessation of karma, but achieving this is not easy. It depends on recognition of the cause of these problems. All of them are causative—everything has a reason for happening and for its existence.

The principal cause of our problems is the three negative minds: greed, ignorance, and hatred. These are not external things, but internal, not physical but different types of mind. Real, perfect peace depends on recognizing these three minds and the sufferings that arise from them, and realizing and ceasing all this.

The achievement of perfect peace depends on method, and the only method to bring this peace and freedom from the three negative minds is Dharma. Any external, material method or development will never be able to cut the suffering result and its cause forever. It has not done this so far, nor will it in the future. For example, when animals or humans feel hungry, they think that the principal cause is lack of food in the stomach. Then they eat food, but in a few hours the hunger recurs. This means that the solution did not apply forever, therefore it is not the best solution and there must be a reason for it. From the time of our birth until our death, the “eat-make kaka cycle” goes on, and it would do so even if we lived for a thousand years.

As lack of food is not the principal cause here since food does not solve the problem, there must be some other cause that does not depend on external things. The principal cause is greed, ignorance, and hatred, and if we apply this example to any other problem, we will see that as long as the external solution does not cut off the three negative minds, there can be no cessation of the suffering result. If all those external things do not cut off the principal cause, they cannot stop suffering. Even being on the moon or on Venus is only a change of place, an external thing. However we try to change things externally, it cannot help to cut off the problem. We have to check up inside—by understanding the cause of problems we can open the door to the solutions.

This doesn’t mean that we are rejecting external material development. It can be important, and every country should be developed both internally and externally. It can bring peace if, as they make external development, they make internal development—peace for that country, other countries, and for all beings. If politics is inseparable from inner development then real peace is definitely possible, no doubt. But the problem is this—lack of spiritual development and having material development alone can only cause problems for our own and other countries. Perfect development is, therefore, internal development together with external development, if the latter is to occur.

Dharma, which in Sanskrit means protecting from suffering and fears, is the method by which we can cease the cause of all suffering on every different level. Within the Dharma itself as shown by the Enlightened One, there are many different methods to bring this about. Why was it shown and practiced this way? Because there is ignorance. If ignorance exists even in the form of the slightest unknowing mind, there is definitely a need for Dharma practice. However, if this kind of mind does not exist, then there is no purpose or reason for Dharma practice at all, for in that case we would be out of problems.

Dharma practice is the cultivation of a positive, pure mind, and the cultivation of the actions produced by a positive, pure impulse, the impulse for truth and peace. Simply put, any action that helps us to cut off suffering results and their causes are always Dharma actions. They are inseparable from spiritual development. Material development alone cannot bring peace. It can only bring peace if it, too, is inseparable from spiritual development. But a person doesn’t have to wear robes in order to engage in such actions.

Actions can be thought of a medicinal substance that can either be poisonous or beneficial, bring suffering or restoration, depending on how it is used. In the same way, actions can be Dharma or non-Dharma. In order to use the substance as medicine and apply it so that it can bring benefit, you need understanding and skill. In the same way, you need understanding and skill, or wisdom, in order for your actions to bring about positive results. If you lack this understanding and skill, then even that which appears to be a Dharma action can bring about a suffering result.

Therefore, to practice Dharma you must first of all understand the mind. If you do not understand the mind, you will be unable to meditate, and the door to enlightenment will remain closed. The understanding of the mind is the door to every realization, to past, present, and future happiness, and the door to every perfection.

THE STUDY OF DHARMA

Learning Dharma is not the same as studying in schools and universities, which are done with worldly thoughts, expecting temporal comforts. The objectives of studying Dharma are not the same. The objectives of our Dharma study should be higher, and if they are not we are simply wasting time. Our knowledge will only work in a positive way in dependence on our own minds. If we try to gain knowledge in a positive way, the effect will be positive. If not, the result will only be suffering. The serious Dharma practitioner appreciates the great importance of generating positive action.

The subjects that we study during our Dharma education are hard to understand, taking years, so we must not become discouraged and give everything up if the results do not come immediately. Understanding comes slowly, as we continue our meditation, practice, and study. It is also important to remember that the difficulty is caused by our ignorance, and not by the subject matter. If we abandon the subject matter we waste our human life, with its potential for great realizations. The person whose life is spent in ignorance of inner subjects dies with a mental state no better than that of an animal. The very lowest state of mind that we should die with is happiness—the lowest purpose of human life is not to suffer after death.

THE WAY TO STUDY DHARMA TO REACH ENLIGHTENMENT

1. Listen carefully to the subject matter.
2. Check up to eliminate doubts; contemplate, ask, and discuss.
3. Meditate, making the mind one with the object of meditation and becoming habituated to it, or making the mind one with the subject of meditation and becoming habituated to it. Meditations vary.

If there is doubt the meditation will not be successful, but right checking and observation in the mind brings understanding. If you still have doubt after this ask someone who knows the subject matter.

Meditating on bodhicitta is done for the purpose of making the mind one with it, as is meditating on the different manifestations of enlightened beings.

Single-pointed meditation involves the single pointed concentration on one object of meditation—which may be a statue or another object either inside or outside the body—and habituating the mind to it by controlling the distractions. The more the mind gets accustomed to this, fewer and fewer disturbances will arise.

It is very easy to engage in negative actions—the impulse to do so arises in our minds effortlessly because we are so used to them, so familiar with them—we have created them from beginningless time. The picture of the objects of the negative emotions arises so easily in our minds, and our negative minds want to enjoy its objects. For these reasons, positive actions are so much more difficult to do.

THE CORRECT WAY TO LISTEN TO DHARMA

As the teacher or guru gives the teachings, we should take those words as a mirror in which to check the reflection of our own minds. As we check our faces in a glass mirror to see if we are clean or dirty, so we look at our minds in the reflection of the lama’s teachings to measure our personalities, behavior, and so forth. And just as we do not use the glass mirror to check another person’s face while leaving our own faces black and dirty, so also we should not use the teachings to check the faults of others. The teachings are meant to be used to clean our own minds and enlighten ourselves for the sake of sentient beings. They are not meant to be used to help us to see others in a negative way.

As you listen to teachings you should check your own mind, “Am I doing this or not?” Compare your own experiences to the realizations of the teachings. If you have no experiences you should do this nonetheless; it is still important to try. You should not become bored of listening, bored of hearing the same words repeated. Just to hear the words of a teaching is not Dharma. The actual study of Dharma is not the study of words, but rather making the mind one with the object and trying to realize the subject through practice, for you must achieve many levels of realizations leading to enlightenment. It is possible to study Dharma for samsaric reasons, with pride and an egotistic mind, only knowing the words and then telling them to other people.

So you should check up—no matter how many times you have heard the subject matter in the past, if you have not experienced the realization of that topic you should continue to practice it, and until you experience that realization you cannot hear it enough. Even if you have a realization of a particular subject matter, that realization still has to be developed until you attain enlightenment. Practitioners, even though they have realized the subject matter, are living in the practice, and even though they have heard it one hundred times before, they still keep listening in order to develop their realizations. We shouldn’t be satisfied with words alone—even a parrot can be taught mantras.

So take up the mirror of the teachings and check up in your mind to see if you find any defects. The teachings are the mirror of the mind and the subject matter they address is primarily negativity and suffering. If you find that your mind is involved in such defects and problems, you should avoid them. And you should correct and clean any wrong things in the mind.

This is the way that serious practitioners listen to the teachings. This is how our gurus instruct us to practice. We shouldn’t have pride, thinking, “I know this subject, why does he repeat it again and again?”

MEDITATION (Pages 40-45)

There are two types of meditation, and the attainment of enlightenment is totally dependent on both, therefore each is important.

1. Checking meditation, in which we check the subject and find the solution
2. Vipassana meditation, or one-pointedness

Checking meditation is most helpful at the beginning of our practice. This kind of meditation expands the knowledge of the mind, clarifies the nature of the object, and enables us to gain correct understanding and realization. Without this kind of analysis, the possibility of wrong understanding is great.

In single-pointed meditation, the mind is unified with the subject of meditation and thus becomes familiar with it. Once our concentration is strengthened to the point where we can maintain this for a long time, it can be very helpful for our minds, and reduces distraction and wandering. Physical discipline can aid the development of this kind of meditation. When sitting, you should take the position of Vairochana, one of the Dhyani Buddhas. This position both prepares oneself for meditation and also inspires others. Your legs should be crossed as comfortably as possibly, with a straight back and level shoulders. Your mouth should be closed, your teeth as usual, and you should place the tip of your tongue against the back of your top teeth. You should place your hands in your lap with the two thumbs touching, which is symbolic of preparation for future tantric realizations. Your eyes should gaze down the line of your nose, and your arms should be held in a round shape. Then you should concentrate on breathing through the nose as follows.

1. Visualize that the breath leaves the right nostril in the form of light, reaching every sentient being and transforming into all of the things that they need. Visualize that through their enjoyment of those things, all sentient beings receive perfect peace.
2. Then visualize that the suffering of all sentient beings is inhaled through your left nostril in the form of dark smoke and fog.
3. When the smoke and fog reach your heart, they become like the sun so that all negative minds and actions are burnt.
4. Visualize that your entire body becomes clean, like transparent white light that passes out through the right nostril to all sentient beings.
5. Repeat these steps making three times in total, and then repeat three more times beginning with the light passing through the left nostril, inhaling all the negativities of sentient beings through the right.

This breath meditation can be very powerful—like an atom bomb that destroys the delusions of our own negative minds, such as the belief in the ego. If we practice this way with strong bodhicitta, this practice becomes like a shortcut to enlightenment, a tantric mystic practice. However, this is very difficult to do in the beginning since we are so lacking in our understanding of bodhicitta, which must be pure and sincere in order to give this method of practice its greatest meaning. This practice can bring about the purification of our own delusions and negativities, and as well as not wasting our bodies, we don’t even waste our breaths. We use this meditation and our breath for other sentient beings to become bodhisattvas, or to develop bodhicitta. As purification is necessary for the success of our other meditations, this practice can become a support for those as well. The degree of purification that we experience as a result of this practice depends, of course, on the depth of purpose that we apply to it, which in turn depends on our own will.

Up until this point, our mind has been mostly distracted, wandering around unsubdued and driven by superstition, as uncontrolled as dust blown through the air by the wind. In order to meditate properly, however, on any subject, our mind must be prepared—it must be clear and peaceful. The breath meditation gives us this basis.

The eight meditations of the course are in opposition to worldly superstition. To bring our minds to a positive place, to make our thoughts positive is difficult, not easy. As long as our minds are in a negative place, they cannot be in a positive place simultaneously. We need a skillful method to bring us there—a tricky method to play with the negative mind.

Why do we have negative thoughts and distractions? They have so much control over us, and we find it so very difficult to control them. Even to concentrate single-pointedly for five minutes is difficult—so many other thoughts arise. All this is because the mind is so accustomed to being distracted, so habituated to existing and functioning in that way. Our minds are greatly obscured by superstition, and have been throughout beginningless lifetimes.

Actually, in breathing meditation, the breath itself is not so important. What we are really trying to work with is the mind.

Keeping your breath natural—slow and gentle—breathe in, and think, “All sentient beings are extremely precious, they are most kind, they are the source of all my past, present, and future happiness, including the perfect happiness of the realizations that lead to enlightenment. They have cared for me up until now and will continue to do so in the future, and they are more important than my own life. Therefore, I take all of their suffering and negative minds into myself in the form of smoke through my left nostril. As it enters it becomes light, like the sun, so that all wrong beliefs in ego and all other negativities are burned and disintegrated, and my whole body is cleansed, becoming transparent and full of light. My entire body and mind are one with great, infinite, immeasurable happiness.”

Then, breathing out, visualize that this light is sent out to each sentient being, fulfilling the needs of every single one, and as a result of their enjoyment of this light, every suffering and cause of suffering that they might experience is completely purified, and they receive all the knowledge of the state of enlightenment.

MEDITATION

Meditation is not dependent on words. You cannot transplant realizations, and they are not already in the mind. In order to have realizations, you must make meditation a practice, not just close your eyes. Practice is the best meditation. In order to practice, you must receive the explanation of the words and subject matter. Once you have listened, you should check up on the words in your own mind and try to understand them. Follow the disciplines and use the methods that you have been taught to gain greater understanding. Try to see the subject matter of your meditation more and more clearly through constant repetition. Through this method your practice will deepen. Then amplify the subject matter with your own wisdom. Feel. Experience. Then realize. This is the practice of meditation.

So you can see that the practice of meditation does in fact depend on words at the beginning, but the realizations will not arise immediately. The length of time it takes you to develop realizations is dependent on your fortune, your karma, and your level of intelligence.

As you practice, it is important to remember not to rush. You are trying to gain realizations through practice—you are not trying to finish something, you are trying to discover the subject matter in a deeper way. You should do so slowly, trying to control the distractions within your mind. This depends on your skill. First you remember the outlines of the subject matter you have been taught, and then you amplify. This is the best way to develop wisdom in the subject matter.

REALIZATION OF SHUNYATA

Before we can get out of samsara, we must develop shunyata. The development of shunyata must be supported by the merit of many good actions, the practice of discipline, and the purification of the negative mind.

Following the discipline of the three vehicles leads to better rebirths and freedom from the three lower realms, and the practice of each brings increasing realizations. We must especially develop the realization of the absolute true nature. If we follow the disciplines carefully each time, we may be able to complete this process within sixteen perfect human rebirths.

THE NATURE OF MIND AND THE POSSIBILITY OF ENLIGHTENMENT (Page 1-3)

Mind is beginningless. Negative minds arise from their own mother negative minds—the negative mind of this present life arises from the negative mind of the former life. There is no first life, because if we hadn’t existed before the creation of this earth, then it never would have been created, as the earth is a creation of our own minds and karma.

Mind is that which is clear and has the ability to perceive objects.

BUT HOW IS IT POSSIBLE TO RECEIVE ENLIGHTENMENT? (Page 4)

Delusion is that which is keeping the door to perfect happiness, the complete cessation of suffering, closed. It is a temporary negative mind. Illusion is also a temporary negative mind, for it too can be ceased. This is the mind that sees the object in the wrong way, in a way that is in direct opposition to the real, factual object.

The mind has continuity, in the same way as a seed has the ability to produce a plant and another seed, and so on. As it is not possible to have a seed in one place and a plant in another, it is only through the development of our own mind that we can achieve enlightenment or perfect peace. As there must be a relationship between the seed and the plant, so also must there be a relationship between the development of the mind and enlightenment. The seed develops in association with the necessary elements and this produces the plant. The development of the mind is our own decision and creation. Perfect peace cannot be given by a buddha or a lama, nor can it arise from the use of drugs and so forth.

How does Guru Shakyamuni guide his followers? As is said in a teaching, “The Perfected Ones do not purify the negativity of their followers by water, nor destroy the suffering of sentient beings by hand. Neither do they transplant realizations.”

How does he guide and release sentient beings from suffering, from the cycle of death and rebirth? He does so only through showing the absolute truth. In order that they might realize that absolute truth, Guru Shakyamuni also presents many other teachings such as those on the suffering nature of existence, impermanence, great love, great compassion, and bodhicitta. All of these teachings lead to the realization of absolute truth.

However, the realization of absolute truth does not only depend on the fact that the teacher shows these teachings—in order to bring this about you need to study, practice, and put the mind into these teachings, into the essence of the Dharma. Through the continual practice of right understanding you can thus become free of suffering and samsara and reach enlightenment.

The pure, clear light nature of mind is not one with ignorance—if this were the case it could not be purified, as ignorance cannot attain enlightenment. Ignorance is composed of the obscurations preventing enlightenment. Ignorance means unknowing, therefore how could it become the fully-knowing mind? Ignorance is a negative mind—it cannot be dirty and clean at once but it can become pure, as a dirty place can be cleaned. Dirty and clean are not one. We are not trying to make ignorance enlightened—delusions are always obscurations to the realization of enlightenment, and if the mind were one with ignorance there would be no way to achieve understanding. The intrinsic nature of mind is not one with ignorance, rather it is obscured by ignorance, which is what makes knowledge degenerate, and what makes us forget.

THE INTRINSIC NATURE OF MIND

Your present intrinsic nature of mind has a relationship to your future omniscient mind because this intrinsic nature of mind will become the completely purified, omniscient nature of your mind in the same way that a seed is related to the future flower that will grow.

LIFE

If we don’t understand what life is how can we understand what death is? We talk about it but we don’t recognize what it is. We have been alive so long, yet still we don’t know what life is.

The mind is the luggage of impressions, packed up from previous lives. The way that the various external expressions occur depend on the karma therein. An enlightened mind contains only enlightened knowledge. The mental luggage is pure and remains so forever, a complete collection of merit—good karma—and the complete purification of negativity. Therefore, the enlightened mind arises from karma although its action is not karma-dependent. The negative mind, on the other hand, has never been enlightened.

LINEAGE OF THE TEACHINGS (Page 5)

ATISHA’S TEACHINGS

1. Fully realizing all pure views of enlightened beings
2. Listening to subjects and meditation stops delusions and purifies a lot of negativity
3. Knowing different practices and levels of teaching—Hinayana, Mahayana, and Vajrayana— increases the height of practice. All lead to buddhahood. The latter is fastest, but all depend on the practitioner’s understanding. We cannot say which one does not depend on the teachings—we need both wisdom and method to reach buddhahood.

We can practice all three teachings at different times as our level of understanding progresses.

There is great benefit that arises from listening to teachings—they can impart understanding by explaining everything. There is no way to perfect peace without the teachings. The full explanation of the subject brings full recognition, and then we must make full observation—we must check and think. We must practice the teachings, and avoid meaningless actions.

In order to act positively we should recognize positive actions. The increase of wisdom decreases ignorance and negative minds. Then the knowledge of enlightenment—of nirvana, perfect peace, and everlasting happiness—can arise. If we do not control the intense agitation of the mind, however, we will be unable to reach the higher meditations.

TSONG KHAPA

Tsongkhapa, who is the founder of the Gelug school, was a highly realized manifestation of the Buddha of Wisdom, Manjushri. He gave extensive commentaries on Atisha’s teachings and explained the graded path to enlightenment.

PRAYERS (Page 10)

This meditation course can be the key to make your life meaningful; this includes so much research.

OFFERINGS

There are physical offerings and visualized offerings, or offerings made by the mind; both create good karma. The purpose of making offering is to purify miserliness and attachment to objects our mind cannot renounce. Without purifying miserliness there is no way to achieve enlightenment. Even just to get out of samsara we have to eliminate of miserliness and attachment. Making mental offerings helps us to become unattached to making actual offerings, and making actual offerings helps to destroy attachment and miserliness towards any object.

When we make visualized offerings to enlightened beings, although there is no such thing as that offering, giving up those mental objects is training and creates good karma as it makes miserliness decrease. It is good because the offerings are to enlightened beings. We should not be mentally attached, we should not be like we are in church—giving offerings but still thinking “I like that flower.” There is danger when we make offerings to ourselves, so we must check up. Our minds enjoy samsara, that is why whenever we go into actions with details we can always find faults. The best offering is the mind that is not attached to external things, that is the essential offering, and making offerings of material things on the basis of this creates double good karma—internal and material.

Thinking, “If I do this some people will think I’m such a good benefactor,” or “If I make this offering I shall get many things and my life will be happy,” is bad karma, done with greed and attachment to the comfort of this life. If there is attachment to the offering it becomes a black offering. Therefore, when we do actions we should check up on our motivation—if it is a dharma motivation it is a pure action. As it arises into your imagination you should check. You will then be able to lose your strong attachment.

If your mind is well trained in this practice you can use your own method. The problem of discrimination and attachment to different people will decrease, so you will remain at peace, away from the negative mind of attachment to the object that is that person. Also, mentally, in your imagination, during meditation you can work with the person who arises in your memory. You do this using your imagination—it is just a mental thing, fighting attachment. Visualizing offerings without attachment always creates good karma and fights the negative mind of attachment by using the temporal life. Fighting miserliness is a positive action and it also stops jealousy for other beings; even in the future if you become rich, then you will be able to use those riches in a Dharma way because you will not be attached to them.

Why do we make offerings, prostrations, and so forth? It is only to finish the problems in the mind; this is also the reason for mantras, meditation, using symbols, and so on. Even if your work in this respect is finished for one it is not the end—there are so many other solar systems, there are so many other beings who have problems. The purpose of this is only to achieve enlightenment and cut off the problems in the mind, the mind of suffering. You visualize as your mind is capable. This is easy to do if you have understanding—you can even make a really big offering like prostrations to Chenrezig. This all depends on your level of realization.

CONFESSION

The more repentance you feel, the greater the positive action you create and the less the suffering result will be. Then you make the decision that you won’t repeat the negative action—in this month, year, or until death. The strength of your repentance affects the strength of the confession—if your repentance is strong your confession becomes stronger, more powerful. In order to make confession you need strong repentance, and the strong will not to do engage in that action again. If I kill an insect and make a confession today, as quickly as possible, it is that much easier to purify negativity. If I don’t confess today then the negative karma that I created increases and is that much harder to purify.

Some people may find difficulty with these prayers, and of course it is difficult to understand these prayers as they are very powerful and contain much meaning. One who understands Dharma can talk about these prayers for years, for to talk about Dharma one has to talk about everything that exists.

As our meditation deepens, we become more and more able to understand the necessities and meanings of the prayers. The prayers are very profound. Like the water that comes from the ocean, all water finally returns to the ocean. In the same way the whole Dharma that Guru Shakyamuni gave—84,000 Teachings to dispel 84,000 negativities—all that vast teaching is related to this prayer Dharma. For those people who are concerned of the creation of karma when they travel, when they make retreat, and when they practice Dharma in their lives, these prayers can be very beneficial in bringing realizations, and help in meditation.

In the monasteries of Tibet the monks have many texts that they have to study, but only to study is not the way to develop wisdom. Study can create so much inner and outer disturbance. Of course the monks study, but they also have to make prayers, or puja. Puja means purifying and creating merit. Doing a lot of puja to helps them to study, to stop the disturbances to meditation, and to receive realizations sooner. Realizations need study, checking of the study, purification, and the creation of merits. Therefore, it is for those people who wish to use them that I am giving this introduction to these prayers.

MORNING PRAYERS (Page 10)

The prayers are arranged to allow one to perform the ritual by oneself, alone. They are to be used to purify negativity and to allow successful meditation. No other books on Dharma have this arrangement, nor do they show how to meditate on subjects. The prayers are very deep since they contain the essence of all the teachings that follow.

The main idea is that for those who wish to do retreat, if the prayers are made as shown, the practice becomes more perfect and beneficial. Each one is of great importance of purify negative minds and to create merit. All of these prayers are powerful, containing much Dharma, and are correlated with all the meditations which follow. As so much of the vast teachings of the pandits is related here, to go into great detail would take time.

The whole purpose of these activities of prayers, prostrations, making offerings, and so forth is to prepare for meditation. They are to be done each morning after waking, before meditation. They are something that has to be done as part of daily life. The better the preparation one has, the quicker and better the realizations of meditation will be, and the deeper the understanding. Then your meditation will help you to understand the meaning of the prayers as well.

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REFUGE IN THE HOLY GURU (Page 10)

The disciple who takes teachings from the guru does so by viewing the guru as the Buddha who is the founder of the teachings. Listening to lectures is not the same as learning from the guru. Discipline is made for the disciple, which means that the guru has his own rules.

The disciple should not have a negative mind, and especially he or she should not create negative actions with his teacher, or give up. The disciple also should not judge the teacher, and think, “He doesn’t say sweet things,” or judge the teacher’s physical body.

When listening to the guru we should avoid the three defects of a pot. Our mind should not be like an upside-down pot that cannot be filled, nor should it be like a dirty pot, which can be filled but pollutes the food within. A dirty pot is like the mind that holds wrong meanings. Nor should our minds be like a pot with holes, easily forgetting everything we are taught.

We must practice the teachings with the mind. We should consider ourselves, the disciple, as the patient, the teachings the medicine, and the guru the doctor. Our suffering will be cured more quickly if we follows instructions correctly. In the same way that it is of no use to collect many medicines and not take them, so not practicing the teachings we are given renders them useless. Just writing in a book is not writing in the mind. Guru Shakyamuni said that if we do not practice correctly and fully after listening to the teachings, he will not be able to cure our suffering. We cannot cure the sickness by reading the prescription; we must take the medicine.

Every part, every atom of Buddha’s holy body has the same total, infinite knowledge that his holy speech and mind have. To fully understand this is to be enlightened; it cannot be explained. A painting cannot replicate his holy body.

THE BENEFITS OF FOLLOWING THE GURU CORRECTLY

The guru has to have higher knowledge even to give minor teachings. The buddha in the guru can’t be seen until the person looking has purified his or her mind. We can follow a guru who is not perfected until we reach a certain level of knowledge or understanding, and then we can move on to a higher guru who, according to Dharma, is leading a better life.

The first benefit of following the guru correctly is that doing so brings us closer to the enlightened state. One of the Tibetan words for a spiritual teacher is ge wai she nyen. In this sense the guru is like a brother or a friend. He makes corrections in the mind of the disciple, thereby correcting his actions. He instills the virtuous dharma and moral disciplines into the mind of the disciple.

The second benefit of following the guru correctly is that if we do so, it pleases all of the other buddhas.

Third, if we follow the guru correctly we will not be disturbed, influenced, controlled, or drawn by evil friends or spirits, both in the external world and in our own minds. The disciple who practices correctly will not be affected by ignorance or negative mind. It is the guru’s responsibility to show the disciple how to remain in control and not be influenced by such things as ignorance, greed, or hatred.

The fourth benefit is that we will not be reborn in the three lower realms.

The fifth benefit is we will experience the success that we wish for in both temporal actions and purposes and in terms of our dharma practice. For example, our meditations will lead to quick realizations.

The sixth benefit is that we will receive enlightenment more quickly.

The seventh is that we will extinguish all devils, or delusions.

The eighth is that our realizations and understanding of Dharma will increase without us being distracted.

The shortcomings of not following the guru’s instructions correctly are almost infinite and include plagues and so forth, as well as the experience of results opposite to the above.

PRAYER: REFUGE IN THE HOLY GURU

This is a very powerful and blessed prayer; each time we recite it we benefit because it leaves an impression in our mind. This prayer can be said for refuge, but it can also be recited before eating food, to offer the meal, to purify the action of eating, to purify greed (which creates negative karma and the result of suffering), and to create good karma. This prayer contains the meanings of all the paths and realizations from guru devotion up until enlightenment, which can take a very long time to explain. It is one of the most profound subjects and is most difficult to realise. It is not like talking about shunyata using logic, it is much more difficult that that. Realizing guru yoga practice brings very quick enlightenment, but in order to realize it you need much purification. It does not depend on logic alone. In addition to what is given here, there is a separate meditation on the subject that can be practiced continuously in daily life. What I am giving here is just a tiny seed to give you some idea. If you have the skill and the wisdom you can understand the whole essence of the subject from just this. It contains everything. If you wish to have this meditation, to make vows to continuously practice this, further explanation can be made.

Just the introduction to this prayer alone has such vast meaning. The guru is the one from whom we take teachings for enlightenment. In Tibet the ancient yogis checked their gurus and the gurus checked disciples, but if you spend your whole life checking it will be over before you get teachings. At the very least the guru should have greater knowledge than yourself, to your own view. This can be difficult to recognize because of your limited and obscured mind. In order to actually see an enlightened being, with light rays all around, having full realizations, you need a fully purified mind.

Generally speaking, it is also good to have a guru who is living in the practice, in discipline. His setting an example can help your practice a great deal and can be a great inspiration. For example if the guru meditates a lot, so will the disciple. Usually since we have so much negativity in our minds, we see the guru as a mirror of ourselves and all that reflects back at us are what we see as his faults, which in reality are only our own. When our minds are purified we will be able to see every manifestation of the buddhas with all qualities and perfections. So in the very beginning it is very helpful for our own practice to have a guru who is living in the discipline. In this situation the disciple takes his example, which is good for purifying our minds. Of course this mainly depends on our faith, practice of the dharma, and living in that practice.

The highly realized Tibetan yogi Padamba Sangye said, “While sentient beings are in distraction there is the danger of being captured by an evil death, therefore it is necessary to practice Dharma right away.”

This was the advice that he gave his followers before he passed away. While we spend our lives trying always to work for the enjoyment of samsaric happiness, deceiving ourselves, our lives are in danger of being taken by an evil death. At the moment death has not occurred so we have a chance, and it is therefore necessary to practice pure Dharma all the time. Also, when listening to Dharma for a few hours we should make it as pure an action as possible, an inner being action because the pure motive depends on having refuge in mind, fear of suffering, and full confidence and belief in the knowledge of the Triple Gem. Furthermore, we should make it a Mahayana action, which depends on having the Mahayana thought, “I must receive enlightenment to be able to enlighten every sentient being, to release them from all their sufferings, to repay them for all their kindness in providing all my past, present, and future happiness. To receive enlightenment I must purify my mind, so in order to do that am going to listen to teachings on the graded path.”

Chandrakirti, who wrote much on shunyata, said, “The Three Jewels—Buddha, Dharma, and Sangha—are objects of refuge for those beings that wish to receive liberation.”

You cannot follow the path without refuge. It protects many other future lives from suffering but that doesn’t necessarily mean that it protects this life. You cannot become an arhat without refuge. Actually there is much to learn on this subject; to understand refuge more fully you must learn Tibetan language and then study the texts—it is difficult to translate the entirety of this subject and it takes much time.

Any non-enlightened being cannot guide us from samsara. If any living being doesn’t have the realization of the absolute true nature and the true cessation of suffering, even if he has a light around him he is not free from samsara. We cannot take refuge in such beings, and we cannot completely rely on them no matter how they look. Many spirits who look far out are no better then beings in the animal realm. For instance, in Tibet a shepherd once saw a being with light rays emanating from it and thought, “This must be the Buddha.” But it was a spirit, and it suddenly disappeared because it didn’t have the full power to be the recipient of this shepherd’s prostrations. It wasn’t the perfect guide. The perfect guide must be free from samsara.

Also in Tibet there are piles of stones along the mountain trails and these are actually places where there are temporal spirits. Spirits usually have a leader who sends the servants to look for flesh. Once, a man who had a large goiter had to sleep near one of these places and the servant spirits took the goiter for their leader’s food. The man was very pleased to have lost it, trusted the evil spirits, and told others. So another person with a goiter slept at that place, but as the spirits hadn’t liked the flesh of the other goiter they added it to the goiter of the second person. Betrayed!

There are different ways in which a person can become a guru, he doesn’t only have to give teachings. A guru can also be a mandala or a deity. Learning the hand mudras for enlightenment can also be a guru. The practice of relying on a guru is one of the most important things there is, more important than anything else. However, it is a little difficult for us to understand the actual meaning and purpose of this.

Without the guru there would be no existence of the Buddha. In the tantras it says, “Even the name Buddha does not exist before the existence of the guru.” In order to understand this quote, we need to understand the relative and absolute guru, and realize the actual guru.

The line of the prayer that says, “The guru is all creators,” means that just as all the water on earth comes from many different places—lakes, streams, wells—it is always water and it all comes from one main place, the ocean. Without the ocean the lakes, streams, and wells cannot exist. Just like that, without the existence of the guru, the Buddha, Dharma, Sangha, and the path cannot exist. This is a very deep subject.

Generally the entire process from now, the beginning, until we reach enlightenment has to begin with guru devotion practice. This practice is like the gate at the border of the country—the correct approach to the gate allows easy entry into the country and to the enjoyments therein. It is the same with guru devotion practice—it is the entrance to the path to enlightenment. All realizations depend on how pure we make this practice, how perfect; that is why it is so important. It is the essential practice of ancient yogis and present practitioners. How quickly we attain different realizations, the different levels of the path, all depends on the guru, and depending on this the rest of the process is much more quick and successful, takes less effort and is easier.

Incorrect practice, however, causes our problems to increase. It is very important not to break the guru’s instructions and orders—this can cause a great obstacle to progress and may prevent enlightenment in a lifetime when otherwise it would have been attained. For example there is the story of Milarepa’s disciple Rechung, who was told by Milarepa not to go to his home near Lhasa. Rechung didn’t listen and he went. When he reached home he gave away a turquoise to a beggar, then was beaten by his wife with a soup spoon. Finally after much trouble, he left and returned to Milarepa, who showed him the turquoise—as it turned out, the beggar had been a manifestation of Milarepa. All the trouble he had was due to breaking Milarepa’s instructions, and from then on he experienced much more trouble, and didn’t attain enlightenment.

The absolute guru comes close to being the absolute or intrinsic nature of mind, the essence of non-self existence. Without the absolute guru there can be no Buddha, Dharma, or Sangha. Without the absolute guru there is no way for an enlightened being to exist; there is no way for all past, present, and future happiness and suffering to exist. There is too much to talk about in relation to this topic—this is only a seed.

If our guru is a monk or Sangha member it is a good example for our negative mind to follow. If our guru is a layperson with a wife and family the reason for following the precepts are not so obvious—we might think, “Why should I do this and that?” and so forth, and these kinds of questions create negative karma. The superstitious mind always looks to the faults of the guru and this is a hindrance. This is why the example of the guru must be as perfect as possible. But merely wearing robes is not enough. Seeing faults in the guru builds negative mind. We think, “He is such and such,” and so forth, and we never seek knowledge, thus there is no way for us to attain enlightenment. Like a reflection of our own face, greed sees the guru as greedy, anger sees the guru as angry, and ignorance sees him as ignorant. It is possible for the guru to appear in the form of our negative minds, which should prove to us that we, the disciples, possess this negative mind that must be purified.

The first time Milarepa saw his guru Marpa, Marpa appeared as a very ordinary man, dirty and digging in the fields, and drinking chang. Later in their relationship, Marpa made Milarepa do great physical work—but actually all these things were teachings, purifying negativity.

Also consider the story of the great yogis Tilopa and Naropa. For many years Guru Tilopa didn’t give Naropa teachings no matter how much Naropa followed him and asked for them. For many years Naropa had to carry out strange orders constantly, taking things from others and getting beaten as a result. Once there was a wedding going on in the street and Tilopa sent him to go and take the wife, which resulted in Naropa getting beaten. Also, Tilopa appeared as a poor fisherman, wearing few clothes, and eating the wrong parts of the fish.

One day, after all these years, Tilopa asked Naropa to make a mandala offering, although there were no materials to use. But Naropa needed to offer this mandala, the universe, to purify his negative karma—as had all the previous sufferings he had experienced over the years also been to purify. Tilopa told Naropa to make pee-pee into the sand as there was no water, and Naropa made the offering from that. Then Tilopa threw the wet sand into Naropa’s face saying, “Here’s your mandala!” and told Naropa to him to look into space. At that point Tilopa transformed the space in front of him into the full mandala of the deity Heruka, and Naropa received full purification.

Therefore we should remember that there is nothing to trust in outer appearances. It is the inner mind that is important.

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GENERATING BODHICITTA (Page 13)

If we make charity of many universes full of the seven types of jewels to each living being without bodhicitta or of a small bowl of rice to an animal with bodhicitta, the benefits of the latter are much greater. They are much greater than we are capable of realizing, beyond the conception of the ordinary mind. The action of giving, making charity, depends on the mind, not on the action or the materials.

Even giving with the realization of shunyata but without bodhicitta is nothing in comparison to giving without shunyata and having the realization of bodhicitta. Such action is always helpful and brings enlightenment more quickly for ourselves and others. Therefore, it is so important to practice bodhicitta as much as possible—even if we don’t have the full realization yet, this keeps the mind living in the practice and keeps ourselves and others in peace, never causing confusion to arise between ourselves and others. If we do not train in this practice, our minds will be negative and cause confusion to others. Therefore, besides our own enlightenment and perfect peace, this practice is important for others—because we make this kind of an effort, others become less confused and there are fewer problems, therefore it is necessary. If we have that positive mind, bodhicitta, wherever we go, it makes other people happy to even see us. There is always peace, everybody likes us, and wants to see and help us. Such is the power of bodhicitta. Seeing such an ascetic, bodhicitta person has a strong effect on the mind of even the person without any Dharma knowledge. That person will get a good vibration even though he doesn’t recognize a holy person. Doubt is controlled by the power of the holy being’s bodhicitta. Even the very evil person’s negative mind is subdued by the power of this mind. And so the holy mind of bodhicitta, besides being helpful in terms of our own realization of enlightenment, is also extremely helpful for other people.

Our physical body is made of father and mother, from the combination of sperm and egg, and is composed of bone, flesh, blood, and so forth, and is of limited size. Due to the power of bodhicitta, it becomes possible for us to sell this body and buy the holy body of the King, the holy body of a buddha, which has such infinite knowledge not even realized by the highest bodhisattvas, has no suffering of rebirth, old age, sickness, and death, is completely free, can appear in many trillions of manifestations according to different beings’ level of mind, and also possesses the function of his holy speech and holy mind. By selling this body, which is always living in suffering, we can receive the precious holy body of a buddha due to the power of bodhicitta. The value of this present body is insignificant by comparison—it always gives us great trouble, always gets us to work so much—so why shouldn’t we be pleased to sell this body in order to replace it with the holy body? However, although it is relatively valueless we shouldn’t waste this body—if we don’t practice bodhicitta we are wasting this and a much greater amount of human life.

EVOLUTION OF LIVING BEINGS (Page 55)

It is important to constantly check up what makes different people have different feelings—about food, likes and dislikes, and so forth. What causes it? If it is only the particular external condition then there is no reason for hundreds of people to have different feelings. For example, if we try to build something somewhere, some people like it, and some people see it as ugly and dislike it.

We should not check up on external conditions, because since the beginning of the earth we have been trying to cease our problems externally, and after all this time not even one country’s problem has been solved. What brings peace? If we try to find out by looking at the external conditions then there is no solution. What we should check up on, instead, is the mind that makes the person enjoy things through the senses. Without knowing the nature of the mind, the door to finding the solution is closed. There must be a reason that one hundred people each get a different feeling from food in one pot than from the food in another pot, and there must be a reason why some people like Tibetan tea and others don’t. These problems are not created by the physical body and do not depend on our genes.

The different feelings that we experience are not brought forth by the cooperative cause, rather, they arise from a principal cause, that which is in the mind. This cause was created by the person, in the mind, not in the physical body. If the principal cause was in the elements, the stones, the water, or in non-living things, it follows that there must be a creator—it is not intuitive. If this different principal cause originally arose from these non-living things, then the elements, suffering, and happiness should arise from these as well. That means that if the elements arose from earth, earth should have mind, because if the cause of happiness is an inner thing, then the earth should be a living being. In that case, each atom of the earth should be a living being. Then all those elements that have arisen from past elements also have to be mind, the cause of happiness. Then there would be no existence of non-living things.

This is a big wrong conception, no one thinks like this. If the original living beings came into existence without reason, without another creator, intuitively, then there is no reason for all people on this earth to work for peace, it is better that all people just die. That way the troubles will cease, and every problem will cease, and there will be no living beings on earth. Yet we are building so many things to make life livable. If everyone dies there will be peace, if everyone lives, there will be suffering—talking frankly it comes down to this. If the original beings on this earth had no reason to exist, if there were no creator, then when the mind ceases there would be no reason for continuity. The great conflicts that we see in the world today should be the fault of these people’s existence. So everything else becomes unnecessary, it is better for life not to exist, and all problems are completely stopped. Anyway, there is always a creator of our minds, of all living beings—for without reason nothing can exist.

We should check up, why is there existence? What makes the elements exist? What made the original elements of this earth exist? As we understand the subject of this evolution more deeply, our understanding of the mind will also deepen. If there is no creator there is no reason for us to exist. Each thing you see here has a reason for its existence. Whatever we see has a reason to exist, even the colored flower in a pot—they are related to us, being in this pot, sitting on this table, relating to us. Also, sometimes when we go to some countries and see new people, we may feel that we have lived with them for a long time, and that they are familiar—we may feel a close feeling. With other people we may get frightened—there are reasons for these experiences, they have something to do with the mind.

When you see a new person for the first time in this life and feel afraid, you should check up in the mind. That means that before this life, before taking this body, you were probably in the form of another human being. We have been human beings numberless times, and also animals. In this past life maybe that person killed you, so now, due to that vibration that is carried on by the mind, in this life you are frightened by this person. If someone was a friend in the past life then that is carried on in this life. Or some people may especially like different animals. We should study these things, research them—finding reasons helps us develop wisdom and find solutions. It means that there was a relationship in the previous life, which led to the creation of good or bad karma.

By subduing the mind, every external suffering that arises from outer cooperative causes can be stopped, and transformed into the nature of pleasure.

BODHICITTA

Tsongkhapa said, “The person whose mind has less anger and is humble is well liked by everybody, attracts helpers, and has few enemies.”

Generally, all actions become less trouble as we follow the path due to the power of the holy mind, the noble mind. It is noble because it is the opposite of cruel, and for this mind even external things become helpers. In contrast, the negative power of the cruel mind makes external objects—living and non-living—into enemies. The noble mind has patience and is humble.

Wherever the bodhisattva goes there is less disturbance—even in a wild dangerous forest his mental power, great love, and compassion protect him from tigers, snakes, and other animals that might kill human beings, and they become respectful instead of harmful. This is not due to their understanding, but do the bodhisattva’s powerful vibrations. This has been the experience of numberless beings who developed the positive mind.

The opposite example is a person who is very cruel and angry. His body shakes, his nose gets red, and he whose mind is like this is not respected, creates much negative action, and is disliked. He is recognized as a bad person, then he suffers because no one helps him. This is the result of negative mind.

To have a white, positive mind and try to imitate the bodhisattvas is very important when cultivating bodhicitta mind. There is not one tiny happiness that doesn’t arise from bodhicitta, and thus because he desires happiness and wish to avoid suffering, even the person who doesn’t want to meditate and doesn’t believe in karma has to develop bodhicitta.

Each of us has a life to live; the duration varies but will not be more than one hundred years. Among this group here, someone will die first—maybe me, because I’m smaller, you see—someone will die first. After fifty or sixty years none of us will exist—we will become only the names in books, or on tombstones.

If we search for “life,” we find that mind isn’t life and body isn’t life. Life is the association of mind with body, the combination. Nothing is permanent. So I think, “Perhaps I shall live forty years.” But “forty years” is just a title for the time, an appellation, the name of a number, a collection of that many years. If one year is missing then it’s not forty. A year is the collection of twelve months, and if one month is missing then it’s not a year. A month is the collection of weeks, or the collection of thirty days—if a day is missing it’s not a month. A day is the collection of twenty-four hours, an hour is the collection of minutes, minutes the collection of seconds, seconds the collection of split seconds and so on. If we check up we cannot find anything permanent. There is no concrete conception of time. Everything is in a state of flux. As each split second passes, the second, minute, hour, day, month, year finishes—that “forty years” is finishing in dependence upon the split second, and in this way our life is finishing continuously, not stopping for even the smallest amount of time.

Now that is clear. Or supposed to be clear, anyway. That is how time goes so quickly—it does not stand as we believe, as concrete, permanent, and self-existent. By a split second finishing, the “forty years” is on the way to finishing, like a river passing, like everything becoming decayed. Thus it is important to constantly think that each moment our human life is finishing, getting shorter, and that we have less and less time to live. This understanding of truth doesn’t cause suffering and the development of ignorance, it only causes the release from suffering and ignorance.

The worry that arises when we consider the shortness and impermanence of the human life, of how we are wasting time and missing Dharma practice, is very worthwhile because it makes us focus on positive action in preparation for the next life. Always thinking of the way life changes only keeps the mind more and more mindful of seeking the inner method to escape from ignorance and suffering and to purify the causes already created. This kind of thinking is always helpful.

We have to study any existent object in order to know its true nature, and usually we do this with our school subjects in order to become knowledgeable about them. Because they exist there we want to be aware of them, not be ignorant. Therefore why don’t we study this fact of impermanence? Studying this is much more worthwhile. People who don’t want to know, covering the truth with ignorance, make no difference to the facts. The truth cannot be covered, no change can be made to the true law. The study of external things will never cease our own ignorance, and will never release us from suffering. When we don’t want to hear the inner truth explained, when we are afraid to listen because of shock, it’s crazy—it’s like looking in a mirror, finding black marks all over our face, and smashing the mirror in order to not have to see them. Now we laugh at this, but through our ignorance we try to close off wisdom as much as possible in order to not realize the truth. Then after some time we miss the mirror, and we realize “Oh! I’ve broken it.”

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PURIFYING THE PLACE (Page 13)

The purpose of purifying the place before invoking the buddhas, arhats, and holy ones is to create good merit. This action becomes an offering to the holy beings and creates good karma. The better we can visualize purifying a place, the more it will purify our negativity. The action of purifying the place before invoking the holy beings brings a result such as rebirth in the pure lands, the realms of the enlightened beings. Pure lands are much higher than the lands we live in—there are no ugly objects, and when you take a step it is like walking on rubber beds, very soft, which reflect like a mirror. In a pure land none of the cooperative causes to generate a negative mind arise, only those that will decrease the negative mind. If you can visualize in this way, it will be very good. You should do so in order to create good karma for the purpose of enlightenment.

There is no doubt that the Enlightened Being knows this. But maybe we have doubt or skepticism, thinking, “Maybe this Enlightened Being doesn’t even exist.” If an action is done with skepticism, it will not be very powerful. The more faith we have, the more power our actions have to purify negativities. The enlightened beings are always with us. Not seeing God is not His problem, it is only our problem of not seeing. If we don’t understand the nature of the mind that we have within us, how can we understand the enlightened mind?

“The place” can be seen as Guru Shakyamuni himself, just as all beings and ourselves can be visualized as Guru Shakyamuni through continual practice. Purifying the place creates good karma, especially if it is done before the invocation of the buddhas, making it beautiful for them.

Creating the best smell that we can through the offering of incense is creating good karma. This offering represents the reduction of miserliness, and purifies our attachment to things we designate as “best.” In reality, of course, all things smell good to an enlightened being. But at the same time, passing wind in a place where there are enlightened beings, such as in a gompa or a place where people are meditating, is considered a negative action.

INVOCATION (Page 13)

Invocation creates good karma and purifies negativity. You should do invocation when first moving into a new house and so forth. In these situations, you should first organize the house and fix it up, and then make the invocation. The same can be done for altars.