We can do the same thing as the beggar did – when another practitioner creates great or small amount of merit – instead of developing jealousy, develop rejoicing – you share same merits- without spending any of your own material wealth, or effort, or time – just by rejoicing, you gain same amount of merits.
Out of 7-limb prayer- requesting the Buddhas and bodhisattvas to turn the wheel of dharma. When you request tomorrow, you must visualize as king Brahma requesting the Buddhas to turn the wheel of dharma.
Of course, there is no question of weather Buddha will turn wheel of dharma after attaining enlightenment, however, by making request to teach the dharma, we will accumulate the merit, because once the Buddha teaches, it will plant a seed to create positive actions in every sentient beings’ mind, and those who practice will accumulate the merits. We ourselves will accumulate the merit. Once we get enlightened in the future, we too will turn the wheel of dharma. So, there is interdependent connection there.
Out of the 7-limb prayer, the 6th limb is requesting the Buddhas and bodhisattvas not to enter par nirvana. How shall we supplicate the Buddhas to not enter parinirvana? When you make such a request, imagine in your hand you are holding ambrosia in your hands. With this, you are making request not to enter parianirvna, but to remain in samsara until it is empty of beings.
Last- 7 – dedication – that you are dedicating all the merit you have accumulated, and created by all other sentient beings, and all goodness in samsara and nirvana to all sentient beings that they attain enlightenment,
The first condition for generating bodhichitta in ones mind, accumulated of merit- we have finished. 2nd- taking refuge in 3 jewels. When we taker refuge in 3 jewels. The uncommon way of taking refuge, general – common way- the according to hiniyana way- when we classify the 3 persons – impure and mediocre person. Uncommon, the superior person – Mahayana way of taking refuge in jewels. Unique, special – motivation involved here. Individual first will have some recognition of all beings as their own parents wandering in samsara with different forms of life suffering. Will develop compassion and wish to free all the suffering beings and wish that they all have happiness. The most supreme happiness you can give is to liberate them to state of enlightenment – attainment of enlightenment is the highest form of happiness they can experience.
The object of the 3 jewels- uncommon, most special – special in sense – one who has attained the purpose of oneself and others – and one who has abandoned all negative karmas and defilements and has attained enlightenment. Even in context of dharma, are referring to path and cessation of path – 3rd and 4th of noble truths. Dharma endowed with 8 different kinds of qualities. Sangha refers to those who have qualities of seeing and liberation – those who are bodhisattvas.
Special about period of time – more unique – special in sense that it is longer- impure person taking refuge in three rules until they die. Mediocre – till they have liberated themselves. Superior- we are taking special refuge in 3 jewels until you yourself attain complete enlightenment.
8 benefits of taking refuge.
- You become Buddhist; you become one of the Buddhas followers.
- That by receiving refuge vow, that vow becomes basis for all other vows – can receiving personal liberation vows, bodhisattva vow, as well as secret mantra vows.
- This individual will not be harmed by humans and non-humans.
- You will be able to decrease your negative deeds and negative karmas.
- Your merits will be increased higher and higher by taking refuge on 3 jewels.
- Individual who takes refuge in 3 jewels, because they have already become meritorious one, they will accomplish any wish that they desire. (Note: Khenchen Rinpoche explained this point as “They will eventually attain enlightenment. What else could one wish for?” – JTR)
- When they die, if they die without forgetting 3 jewels, they will not be reborn into any of the 3 lower realms.
- Even if they are not reborn into pureland, if born into higher realms, they will encounter the dharma and will practice and attain enlightenment quickly.
Once one takes refuge in 3 jewels, there are precepts. Taking refuge in Buddha, not taking refuge in worldly gods. Refuge in dharma, not causing harm to other living beings. Refuge in sangha, not take up with evil persons, negative friends.
Refuge in Buddha - not allowed to take refuge in other worldly gods- the worlds gods are still undergoing pain in samsara – how could they give refuge to others?
Refuge in dharma – should be avoiding causing harms to other sentient beings as- this is so because the essence of the dharma- Buddhas’ teachings- is Loving-kindness and compassion.
Refuge in sangha- not allowed to associate with friends who are involving a lot of negative actions deeds and so on. It is so – Arya Sangha as your refuge, you should not associate with other friends with negative influence. We are ordinary sentient beings – we are very vulnerable, our changes will be based on conditions that come to self. More close to negative influence, negative friends will influence us. So. It is advisable not to associate with negative friends.
Because it is suggested that one not associate with friends that are more negative, our loving-kindness and compassion ill be decreased. So, it is suggested we not associate with them. (Bodhisattvas practice # 5 - JTR)
The message should not be mistaken. When it is said we should not associate with negative-minded friends, it doesn’t mean we shouldn’t help them. It means we shouldn’t be influenced by them. We should not be involved in what we do. But we should not give up wish to help this person involved in negative influences.
3rd condition – Training our mind in 4 immeasurable thoughts.
Trying to train mind in 4 immeasurable thoughts. First, need to see all sentient beings as our own mother. By this, will naturally develop loving-kindness to all these sentient beings. When you can develop the loving-kindness, the real definition of loving-kindness is wishing all other sentient beings to be happy.
Compassion - you know all these sentient beings are born into 6 realms of existence, in all of them, they are taking life, they are all having pain and suffering, so, your wish to free them from this suffering is the immeasurable of compassion.
Thirds- joys- joy is generated in your hearty with understanding that when all sentient beings have happiness and free of suffering, are naturally able to develop a sense of joy in your mind. This kind of loving-kindness, compassion, and joy isn’t developed to any particular sentient beings, but to entire mother sentient beings. Your sense of loving-kindness, compassion, joy is impartial - the fourth immeasurable is equanimity – you will develop immeasurable of Equanimity to all sentient beings.
When we say we are training mind, we are training in being free of attachment and aggression, and in impartial state of mind. Of course, we have partially loving-kindness, compassion, joy, but we don’t have impartial to all sentient beings yet.
This is a brief explanation of how we can train the mind through the 4 immeasurable thoughts.
The 4th cause of condition to develop bodhichitta to generate/ receive bodhichitta-
We need to have view of spiritual master as a Buddha. The reason why we need to see lama giving vow as Buddha is we cannot receive bodhichitta vow from someone who is an ordinary person. We need to bodhisattvas received it from someone who already has bodhichitta in their own mind. We cannot become bodhisattvas if we have received vow from ordinary person, to genuinely receive it, need to see person giving it as a Buddha.
So the next of course- many explanations Lord Jitgen Sumgön gave – we need to see guru as Buddha – whole point “in terms of cause of effect is the form of our own intention, of our own mind, what you think will be.”
Lord Jitgen Sumgön also said insdividual, when they are dying, if they are dying with anger mind, whatever appears to him, appears in form of hell realm. (Anger mind, aggression)
Similar to this, you can find passage in shantideva that “in the hell realm, will see metal house and burning irons on the ground” and so on. Think very carefully, who really created the metal house, the hot hell realm? All the burning house and so on manifest out of own previous negative karma. Burning iron house and blazing fires and so on.
Related to consequences of developing anger, during the time of a dharma king, the king had a lot of servants, and of course it is very hot in India. There was always a female who fans the king. The king was very sick. One of the females behind him was fanning him, she fell asleep, and the fan fell on him. The king thought “this woman behind me is disrespecting me!” and he felt anger right before he died. He took rebirth as a snake.
So he was reborn as snake- at that time, there was an arhat. The king was an important benefactor to the arhat. After the king died, the arhat tried to find out where the king was reborn – maybe as a higher realm being, he found out the king was reborn as a snake. The arhat saw the snake about to eat a mouse and kill – the arhat told him “close your mouth!” the snake did, and was reborn in one of the 33 god realms, based on training from previous life.
It is also mentioned that in order to generate bodhichitta in mind, must have 4 causes to rise to bodhichitta in ones' mind. Since we have these 4 conditions. At the time of death, if we are able to remember all sentient beings as our own mother, and see them all with L-k, we will be reborn as one who contributes to happiness to all other sentient beings. This is because bodhichitta is the real form of the Buddha.
The point here is when we are receiving the bodhichitta vow, it is important that we develop intention/imagination of guru as Buddha. If we do, we will really be able to receive bodhichitta vow. If we don’t e won’t really receive bodhichitta vow. So, there is a point, a purpose to make this statement. For our own benefit.
I have read how to receive the bodhichitta vow tomorrow – first, as I explained earlier, have to visualize the refuge field, and then each of us in our hand, will hold flower in our hands, will be making offering to guru giving offering of bodhichitta- guru surrounded by all Buddhas and bodhisattvas, say “’please master, give me (your own name) “ and give aspiration bodhichitta- “I will going to liberate all sentient beings who are not liberated. I will give them breath that don’t have breath.” aspiration – developing aspiration –I am going to free all the sentient beings who are in three lower realms, who are undergoing pain and suffering. “Even those beings that have liberation, but not complete Buddhahood, may they attain complete Buddha hood. May those who have attained nirvana, but not complete Buddhahood, may they attain buddhahood.“ you are taking great responsibility to all sentient beings - to liberate all sentient beings to state of Complete form of Buddhahood.
When individual who is able to cultivate aspiration bodhichitta- also precept to be taken. Benefit of cultivating bodhichitta is inconceivable – virtue at the beginning, in the middle, and at the end.
Lord Jitgen Sumgön - “right in the beginning, he was a practitioner traveling from Eastern Tibet to central Tibet – he had nothing but something to carry on his back. He was able to gather countless students, due to development of his aspiration bodhichitta.
By developing Bodhichitta, is virtue in the middle- individual who is able to develop aspiration bodhichitta will not be reborn into lower realms, and the ground and path quality of the practice will be increased, higher and higher- practitioner called Norsom, all he had done to his master was serving food. Sort of like making food offerings to his master was the seed for attaining Nirvana.
“At the end, the virtue – because of the practice of bodhichitta, is virtue at the end, - it is said Buddha was able to attain enlightenment due to his aspiration bodhichitta. He appeared in this world due to aspiration bodhichitta. Due to teaching, begins attained enlightenment. Beings attained shravakayana and bodhisattvayana due to bodhichitta. The source of all our happiness is cultivating bodhichitta.
Next, to increase this noble aspiration bodhichitta, or increase this altruistic intention in mind. Need to reinforce the mental attitude by reciting the prayer – 3 at daytime, 3 at night. I go for refuge in b, D, S – normally, do this prayer 3 times.
Lord Jitgen Sumgön - when he was training on the path, “taking one step, he will not forget the precept of Bodhichitta. “ The point is whatever act we do in out day-to-day life, if we are not separated from bodhichitta, will be of great benefit inn our life.
Of course you are all very busy with your own work – when your day is starting, right after you start, make sure you have reminded yourself about developing bodhichitta-“whatever I am doing in my whole day, I am responsible for liberating all beings to Buddhahood.”
One of the bodhichitta precepts- not giving up on any sentient beings. Let’s say one sentient beings you come across has many negative tendencies – may see “I am not able to help this being.” If you have this kind of mental attitude to the person, you are considered to be giving up your bodhichitta practice to this sentient being.
Of course, whenever you have such kind of mental attitude that “I may not be able to help this sentient being”, if you have discouragement, depending on different sutras - some explanations say within 6 hours, if not able to restore bodhichitta precept, you have given up completely. Some sutra, with in 24 hours, if not able to restore vow, have given up precepts. Different explanations.
Best- right after you have developed that attitude toward a sentient being, if you are able to develop remorse w/o resentment toward that sentient being, you can restore that vow.
Here it is also said you have to give up 4 negative actions, negative dharmas, and cultivate 4 positive dharmas.
1) Must develop respect, reverence to person we pay respect to – spiritual master – if we try to cheat on them, is creating negative karma. Opposite to this – if you try to pay respect to your spiritual master, is a positive dharma.
2) If you use harsh words to practitioners who have developed bodhichitta, that is a negative dharma. If you praise the qualities of bodhichitta to the bodhisattva, it is a positive dharma.
3) If individual who ahs done something positive, instead of rejoicing, you try to make them regret what they have done, saying it is a mistake, this is a negative dharma. In contrast, if you praise the individual who has done good deeds and rejoice in what they have done, this is the positive dharma.
4) If you try to harm other sentient beings and deceive other sentient beings, that is a negative dharma. If you try to cultivate sincere thoughts to others and try to help other sentient beings, that becomes the positive dharma.
This is the ceremony of the aspiration bodhichitta, and the precept you need to keep when you receive the aspiration bodhichitta vow.
(Continues with reading transmission)
With this, have received complete reading transmission – tomorrow, will go through action bodhichitta explanation, also ultimate bodhichitta- what is unique about tomorrow. Will go through it in conjunction w/ ceremony of receiving great bodhichitta vows.
I am crying with joy that I am abler to give this great bodhichitta generation in the traditional way.
You are all very fortunate to receive this.
Originally was going to do it simplified, but then I thought after the past week of teachings on Uttatratantra shastra, when you have been listening so intently, I should do the traditional way. Also, this center is one of the oldest in this country, and there is much blessings in this month, according to the Tibetan Lunar calendar.
We are supposed to have 2 tormas, one for local deities, and one for protectors.
(Local torma is taken out)
We made an offering to the outside to clear obstacles to the great bodhichitta. Important to generate altruistic motivation – weather enemy or friend, should develop bodhichitta to all sentient beings, so generate altruistic intention.
2nd, will mediate on wheel of protection – visualize ourselves as Avalokiteshvara- then Hri at heart center, then light from there strikes all the sentient beings in samsara, and they will experience great joy – and together we should mediate on this, while reciting Mani mantra.
(Short Chenrezig practice)
Next each of you should hold flowers and make request to spiritual master to confer on us the bodhichitta vows – which we need to repeat after Rinpoche.
Throw flower, flower has become a parasol above the guru. Just as we have receive instruction yesterday to develop bodhichitta in ones own mind, need 4 conditions- accumulation of merit, going for refuge in 3 jewels, meditating on 4 Is, then seeing guru as real Buddha.
1st accumulation of merits. Just try to remember all the explanations of the 7-limb prayer yesterday, so we will all recite 7 –limb prayer. On page 7.
Need to use music instruments here.
Supposed to recite this 3 times, but once is ok.
2nd- taking refuge in the 3 jewels – hold flower again. (Praying in Tibetan, throwing flowers)
Imagine you have received refuge vow, and received the precepts as explained yesterday. No need to explain again.
And then, third condition – mediate- training mind on 4 Is. Developing L-k- wish to posses the happiness to all sentient beings, then compassion wish to free all sentient beings of suffering – then when all sentient beings are free of suffering, you will experience joys, and you should experience this equally to all sentient beings, which is equanimity. Meditate on the 4 immeasurables, and try to get some experience of this. We will do the prayer on pg. 6.
So, try to contemplate the 4 immeasurables meaning – short mediation.
After you develop the 4 immeasurables toward all living beings, naturally in your heart, will develop some wish to bring happiness to all Sentient beings – the everlasting happiness. The only way to do that is attaining yourself to the state of Buddhahood. This can be attained only by receiving and practice bodhichitta. You are receiving this to give all sentient beings everlasting happiness.
4th condition is to see the guru as Buddha in person. Then recite 7 –limb prayer. On pg. 8 from third verse till under 3 verses- while reciting, imagine your body, speech, and mind and all virtuous deeds of 3 times offering to Buddhas and bodhisattvas.
Here, repeat after Rinpoche – requesting the guru to accept you as becoming a bodhisattva.
Again, as we told yesterday, visualize refuge field – guru, Buddhas, bodhisattvas, dakinis, etc. You will be making offerings again – pg 8 as before.
Significance of making offerings to Buddhas again and again is getting merit. Offering one petal of a lotus flower to Buddhas will be cause of generating bodhichitta in your heart. We are making the offerings over and over to do so.
Next, will receive aspiration bodhichitta vow- imagine entire 3 realms of existence are experiencing suffering, and you are trying to free them form suffering into state of b-hood. Must have sense of strong commitment in your heart that you will liberate them into Buddhahood.
Repeat 3 times – always 3 times repletion – first time – bodhichitta which hasn’t arisen will arise – the 2nd time, it is affirmation, the bodhichitta which has arisen in you, may it remain and become more stable, the 3rd time, the bodhichitta which has arisen may it not decrease, but ever expand, higher and higher.
Then- join your hands together, kneel on right knee as possible.
We explained aspiration bodhichitta yesterday- won’t explain one by one today.
Next – action bodhichitta vow – it is said in the past, most of the times when guru give bodhichitta vow, mostly give aspiration vow- usually don’t give action vow. Action has more to do with personal practice – serious responsibility. So, most teachers usually don’t give action bodhichitta vow in the past. When we talk about lineage of great bodhichitta tradition – maitraya to geshe tendingpa and so on. Tendingpa mostly gave both aspiration and action. Geshe yakinva- “how come you give the action bodhichitta vow to everyone just like that?” Tending to yagivqar – “I have no choice – in my vision, I had vision of Maitraya conferring the vow to gods and demons and so on “. When he had this vision, he made single flower offering to Maitraya-buddha- the flower formed a parasol above Maitraya Buddha. And maitrya Buddha talked to him “fortunate son, today onward, you can give both bodhichitta vows to sentient beings Buddhas and all sentient beings will attain enlightenment.
Now “Serlingpa – the 7 –fold offering puja of vajrayana” – composed by Lord Jitgen Sumgön.
Now repeat after Rinpoche= conferring action bodhichitta vow.
7 limb prayer again.
Again, repeat after master. Requesting to grant the –bodhichitta vow “quickly. Give the bodhichitta vow”
Next, to dispel obstacles to us, master “are you a bodhisattva?” “Yes, I am”. When first question was asked, you said “yes, I am a bodhisattva”. Indicates you already received aspiration bodhichitta. 2nd question “have you made any aspiration prayers” (any virtuous deeds or merits- have you dedicated merits or not) 3rd “have you studied on the bodhisattva texts or not” “yes, you have studied. “ if you have read/recited/studied texts of the bodhisattvas or intend to.
Here, after answering all questions, come to know you have no obstacles to receiving action bodhichitta. Have great joy “soon, I will receive action bodhichitta vow!”
So the practice of the action bodhichitta can be included in 3 moral ethics - collecting all the virtuous deed – anything that is positive deeds is included in the positive deeds. Moral ethic of fulfilling purpose of other sentient beings is the 2nd ethic. 3rd moral ethic of refraining oneself from committing non-virtuous actions. Practice 10 virtuous actions – includes 7 types of individual liberation vows – the 7 branches is not the hiniyana way of practicing 7 individual liberation vows. Is Mahayana way, more to do with view to be helping other sentient beings.
Next, will receive the action bodhichitta vow. Of course have to view guru as Buddha in person. Making offerings to him of body, speech, and mind and all virtues of the 3 times, and all possessions and wealth. This is the action bodhichitta vow. So again, will offer 7-limb prayer.
`Next, receive the action bodhichitta- “fortunate noble son, do you wish to train on path of past, present, future bodhisattvas?”
You have received action bodhichitta vow. So today, the ceremony of receiving vow is more elaborated and traditional – each of you will receive a bodhichitta vow name. If you have name already, you don’t need one. In the future, use it to remind yourself you are a bodhisattva. Name, can’t differentiate female and male – if female – say “bodhivattani”
In front of you in space- guru and Buddhas, surrounded by all Buddhas and bodhisattvas – 7-limb prayer.
We have repeated that we will keep bodhisattva vow until the enlightenment is attained. Rinpoche then read everyone’s names.
(Afternoon)
This morning, received aspirate and action bodhichitta – now, the ultimate –bodhichitta vow. Generally, when you receive bodhichitta vow, always have aspirate and action -= relative – but not really ultimate. Here, Lord Jitgen Sumgön said “in secret mantra path, the ultimate bodhichitta is considered the 4th initiation – the word initiation. It is good to leave a seed in our mindstreams to realize ultimate nature of mind.
It is said of the individual of very high intellect, the clever, superior practitioner, by receiving this ultimate bodhichitta vow, one may realize one’s own true nature of mind. The mediocre practitioner may be able to use the potential to realize emptiness/ one’s own true nature of mind. Even the inferior practitioner will get great benefit by hearing and receiving ultimate bodhichitta vow.
To receive ultimate bodhichitta, make a Mandala offering in conjunction with reciting the 7-fold vajrayana puja. First, normally, we would have everyone do a prostration. But, there is not enough room, so one of you do a full prostration. (Little Tibetan kid does do a full prostration J)
Fold hands and hold flowers….
Next, we will do 7-fold puja in Tibetan. To receive actual ultimate bodhichitta vow, you have your own personal deity, visualize that deity now. If you don’t have one, you can visualize yourself as Chenrezig. You aren’t trying to bring Avalokiteshvara into your own body or rejecting your own body. What you are you have been as Avalokiteshvara. everything that appears is a manifestation of our own mind, what you think is what you are.
Everything that appears to mind is manifestation of your own mind, that is the form of mind. From that point, will receive ultimate bodhichitta vow. Repeat again.
You will be repeating after master – meaning all the Buddhas of the past that have been able to realize non-dual state of mind and also abandon dualistic mind and get rid of clinging to self they have been able to realize their own nature of mind that is dharmadhatu that has no birth, nor abiding, nor cessation.
Now, You will receive the ultimate bodhichitta Vow. What is the mind like? It is no form of aggregates. It is not given birth at all. It is selfless of phenomena. It is not born, and is not ceasing. This true nature of mind is the emptiness nature. Doesn’t form from blessings of guru or strong devotion of disciple. By nature, the true nature of mind is emptiness nature. The state of the mind that has no pinpoint is the ultimate bodhichitta.
Next, repeat making aspiration prayer that life after life, I will not be separated from bodhichitta, and not be separated from the guru who has bodhichitta. We have now received the complete formal great bodhichitta vow.
So, it is said after you receive these bodhichitta vows they need to be taken into day to day life.
Aspiration bodhichitta -the first opening prayer the “altruistic motivation” prayer on page one of the prayer book. Page 2 is the action bodhichitta.
Of course, Lord Jitgen Sumgön said more in the 5-fold mahamudra. First, motivation, then if you have deity yoga, arise as that. If not, as Avalokiteshvara. At heart center of the deity, visualize your own root guru. Once you visualize guru in heart center of deity, that is part of the practice of Mahamudra tradition. When you are listening to teaching, look at the nature of mind of who is listening to the teaching. If you look, you can’t find, and you can’t identify “what is the nature of this mind”? “What does this mind look like?”
The mind is devoid of inherent existence. All Buddhas of past have not seen mind had true existence, not Bs of present, or of future. If you don’t have clinging to thoughts that arise in you, if you are beyond that concept that is called transcendental wisdom. When you reach that point, it is also mahamudra. Or you can call it ultimate bodhichitta. Great master Saraha practice of ultimate bodhichitta is not having any concept in mind. Having no concept in mind is ultimate bodhichitta.
The torma just offered was offering to protectors to clear the path to our state of enlightenment,
In terms of bodhichitta practice. No point talking about it no much time. Try practicing in your life the 37 bodhisattva practices. To support the bodhisattva precept, will also give reading transmission of the 37 bodhisattva practices.
I received this precious teaching from many precious teachers including the Dalai Lama. I am giving it to you in hopes some of the blessings come to you.
So today is a very auspicious day and month, we have received great bodhichitta vow, very auspicious. Were going to do 100-syllable mantra. During he ceremony, may have done some mistake, missing points, so we will do this to purify the negative karmas we have created. We will recite 7 times, and then dedicate all merits of receiving and bestowing the bodhisattva vow.
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