Teaching videos &#8211; Buddha Weekly: Buddhist Practices, Mindfulness, Meditation

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Books by Venerable Zasep Rinpoche

As an Amazon Associate, Buddha Weekly may earn from qualifying purchases.

Yoko Dharma in the studio with producer Marty Rifkin, who has produced for Elton John and Springsteen.

Note

Yoko Dharma’s brilliant vocalization of “Lama Tsongkhapa’s Migtsema” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

White Tara long life practice video with special 5-colors protection light guided visualization from Venerable Zasep Rinpoche

Lee Kane — Wed, 21 Apr 2021 06:25:05 +0000

Why is White Tara practice and visualization one of the most popular and life-affirming practices in Buddhism? Tara, the Saviour, in her White Tara form, is famous as a health and long-life practice — but is it possible to achieve longevity through meditation? And what about karma?

Zasep Tulku Rinpoche answers these questions and gives a short video teaching on White Tara, a practice known for long-life activities and healing energy. Rinpoche teaches the benefits, then — in great detail — how to visualize White Tara and the healing and protective energy. As he says at the end of the video:

“It’s wonderful. Wonderful protection, wonderful for longevity, good health. And I wish you have longevity and much more happiness.”

Note: If you have initiation, you would visualize as Rinpoche outlines in detail. If you do not have initiation, you can still do the practice and mantra by visualizing White Tara in front of you, facing you, with healing light coming into you — rather than yourself as Tara.

Event Notice: If you are interested in more teachings from Venerable Zasep Rinpoche, on May 1, Rinpoche will offer Prajnaparamita Empowerment via Zoom (by donation.) Details here>>

Full transcript of teaching

H.E. Zasep Rinpoche: I would like to give some instructions and explanation on how to practice White Tara longevity. There are different Tara practices. White Tara practice is for longevity and good health.

Question: Is it possible to achieve longevity? And what about karma? Some people ask the question. Maybe it’s already predetermined, how long one could live once a lifespan. Yes, of course. Everything is karma, but that doesn’t mean we cannot practice long-life practice, and it does not mean that long-life practice does not have effect on us. [Transcript continues after the embedded video below.]

30 minute White Tara healing video

Rinpoche teaches with visualization aids a method of meditating on the five colours, a precious lineage healing teaching. This video, from the Buddha Weekly Guided Meditation Series, plays here [Full transcript below video] :

Karma and long life

Because when you practice long-life sadhana, long-life mantras like White Tara or Amitayus Buddha, and so forth, you are also creating good karma, or long life, this very moment. So, there’s many different karmas; karmas of the past life, karmas of the present life, karmas of now, and future karma, and so forth.

White Tara is very popular. Although she is Tara, in this aspect she helps us develop long-life siddhi.

So, I will explain how does it work for practicing long-life mantras and sadhanas. Okay, so when you practice long-life sadhana, such as White Tara, and recite the mantras, it purifies unwholesome karmas of your past life, that you may have unwholesome karma that you’ve created in the past life that makes your life shorter. You may have a number of unwholesome karmas, or maybe one big one, or maybe one little one. You don’t know. We don’t know. But we assume so, because from the reincarnation point of view, that we have no beginning.

We do know people have a short lifespan. And we also know, ourselves, that somehow genetically we may not live very long when you look through your experiences about your grandparents and ancestors and they died from a short life. And so forth. And, today is a very difficult time, and there are so many causes for shortening life. Disease and all kinds of things, as you know, I don’t need to explain to you. So, this is why we practice long-life Buddhas, so it purifies the past life karmas.

Meditation and visualization, and especially practices like White Tara, help us work out negative karmas, here symbolized by storm clouds.

Good karma and merit

And also, I’m not only talking about negative karmas of the past life. We have, also, positive karmas. We have virtues and many, many, many lifetimes we have created good karma and virtues and merit. Some of you might think, how do we know that we have created good karma in the past life? Well, we don’t know everything, of course. Human beings don’t know everything, and this is why we call the Buddhas our ‘All-Knowers’ and ‘Omniscient’. So, we don’t know.

But when you look at this life, you have a good life, a fairly wholesome life, and especially you have opportunity to practice dharma. You are already practicing dharma. This means that you have created wonderful, good karma in the past life. So then, you may have many, many good karmas and also good karmas of long life.

So when you practice long-life sadhanas, such as White Tara and mantras, it brings those karmic seeds that you created in the past life, bringing those karmic seeds, bringing the previous life, long-life karmic seeds out, ripening in this life — to ripen in this life.

Because it will be very helpful at this moment, in this life, we have the opportunity to practice dharma. So, why not you make life longer? In other words, extend your life. It’s like you’re getting an extension Visa to extend your life. So, this is why we practice long life, White Tara sadhanas and mantras, and other long-life Buddha practices, such as Amitayus. This is why we do it.

White Tara. If you have initiation, in this practice you will visualize yourself arising (generating) as White Tara. If you do not have initiation, usually you visualize Tara in front of you instead of yourself as Tara.

How to — a White Tara visualization

Okay, now, how do we do long-life White Tara practice? Traditionally, you have to receive the initiation of White Tara from a qualified master, qualified guru. And if you don’t have the initiation, you can also ask for mantra transmission from the Lama. And we call Lung, a Tibetan word. Lung means transition, and you can get that from Lama. And if you don’t have the lung, you can still practice and say the mantra, there’s no problem because with good intention, with devotion, you can say the mantra anytime and anyplace.

So, now, let’s say those of you who have received White Tara initiation, then you visualize yourself as White Tara. And you’re sitting on the lotus and moon cushion. So, you say the Sanskrit mantra

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM.

Everything becomes empty in inherent existence, and from the state of emptiness, I arise myself as the White Tara. I generate myself, visualize myself as a venerable, holy White Tara. So, when you say OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM, imagine your ordinary body and ordinary perceptions and ordinary mind dissolve into śūnyatā, emptiness.

EDITORS NOTE: For those without initiation/empowerment, you simply visualize White Tara in front of you, facing you, with her healing light coming into you.

Visualize a White Tam arising out of emptiness (or oneness). This is the Tibetan Tam. If you can’t visualize this, you can visualize a white TAM in English characters.

White Tam Syllable

And from the state of voidness [emptiness], you appear yourself as the White Tara. First, you visualize a lotus moon cushion, and then little of the moon cushion you visualize the white TAM syllable. T-A-M, TAM syllable, in English. If you don’t know the Tibetan syllable, then you visualize the English syllable, white TAM. And if you know the Tibetan one, syllable, then you visualize Tibetan syllable, TAM. That will be good. And you can also learn, and you can learn the Tibetan letter alphabet.

So visualize white TAM syllable, standing on the moon disc. When you visualize the syllable, imagine the syllable is in the nature of light and transparent, and beautiful white TAM syllable.

Then, white light shining. White light shining, white light goes out all in directions, ten directions. And especially white light goes to Buddha realms, pure lands of the Buddhas. And this white light bringing the blessings of all the Buddhas.

Also, especially, blessings of White Tara in the form of white lights descending. Lots of white lights descending from all directions, dissolve into the white TAM syllable.

Tam at the heart of myself as White Tara. If you do not have initiation, usually you visualize Tara in front of you instead of yourself as Tara.

White Tara visualization in detail

After that, the white TAM syllable getting bigger and bigger, and slowly bigger. And then slowly merging myself into White Tara. So, I, myself becomes White Tara. And imagine I am sitting on the lotus and moon cushion, I’m white color — white color is color of peace, the color of purity. So I have one face, two hands. At this time I am sitting cross-legged Vajra Asana. White Tara sits cross-legged. This is different from Green Tara’s posture.

I — as White Tara — wear beautiful silk dresses and jewel ornaments, earrings, necklaces, and bracelets, and so forth. Crown ornaments. I have an ushnisha above my head. I have long hair with top-knot, and the rest of the hair loose and hanging behind my body. I am holding a blue uptala flower in my left hand. And sometimes you visualize lotus flower, so either way is fine. Uptala flower or lotus flower is an alternative, or optional.

So, my left hand is in the mudra of representing Buddhas of the three times; Buddhas of the past, present, and future. That means I, myself, as White Tara, am the embodiment of the Buddhas of the past, present, and future.

My right hand is in the mudra of giving blessing, giving realizations, or helping you to have spiritual realizations. Also, White Tara has seven eyes. One eye on the forehead, wisdom eye, so that makes three eyes, then one eye in each palm of the hand, and then also eyes at the bottom of her feet. So altogether, seven eyes.

Mantra visualized at your heart

So now, I visualize myself as White Tara. Once you visualize yourself as White Tara, then you visualize a moon disc at your heart, horizontal. Then at the top of the moon disc, in the middle of the moon disc, you visualize white TAM syllable, seed syllable. And this time the seed syllable is surrounded by the mantra of White Tara.

Surrounding the TAM is the White Tara mantra.

So, White Tara mantra is a little different from Green Tara mantra. You visualize Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Soha. That’s the mantra. So, longer. Extra mantra. You add Mama Ayu Punye Jnana Pushtim Kuru Soha [to the root mantra Om Tare Tuttare Ture.]

Om Tare Tuttare Ture Soha means liberating myself from this world and from suffering and disease and so forth. Om Tare Tuttare is liberating from the cause of suffering; karma and delusions. And Om Tare Tuttare Ture Soha means liberating myself completely from this life, the cycle of lives, from Samsara, to reach enlightenment; Om Tare Tuttare Ture.

Then you say Mama Ayu Punye Jnana Pushtim Kuru Soha. This means, increasing wisdom, virtues. Mama Ayu is increasing long life. Punye is virtues. Jnana is wisdom. Punye Jnana Pushtim Kuru Soha. Punye karma, and good karma and virtues. So, increase your long life, virtues, and wisdom. Punye Jnana Pushtim Kuru Soha. To achieve long life siddhi. So, visualize the White Tara mantra at your heart, then light shining from your heart. And then you say White Tara mantra; repeat White Tara mantra.

White Tara mantra in English with the glowing light body of White Tam.

Healing white light fills your body

While you’re repeating the white Tara mantra, imagine white light shining from your heart, from those syllables. And the light goes inside your body through the top of your head to the bottom of your feet. Your entire body is filled with white light. Also, your mind, your consciousness, is filled with the light of longevity and good health. Your senses filled with white light of longevity. Your sense consciousness filled with white light of longevity.

Your sense consciousness, primary mind, sixth sense consciousness, they are what we call primary mind. Eye consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and tactile-consciousness, and the main-consciousness. All of them, purified.

Within this consciousness and the body, if there are any kind of stains, or suffering, or pain, or trauma, or defilement, and subtle disease, subtle defilement, cause of disease, whatever, karmic imprints, all of them are purified. Completely purified. No more. And you achieve long life siddhi. Sanskrit word siddhi means realizations, and powerful realizations. Siddhi.

Benefits of the visualization

Now, I will explain a little bit more about the benefits of visualization at this time. Protection. Protection for your life force. So, we have life. We are alive right now. And because our consciousness is based in your heart chakra — from the tantric Buddhist point of view, the heart chakra.

Your consciousness is supported by prana (Sanskrit for “breath”) called life-sustaining prana. So, this prana is important prana. It’s very, very, very subtle prana. And this is the most subtlest prana, and it’s called indestructible prana. Life-sustaining prana depends on your karma in this life. So when your karma is exhausting and diminishing, then your life-sustaining prana becomes weak.

When the prana of life-sustaining becomes weak, then your consciousness becomes weak. Of course, your body becomes weak, everything becomes weak. Then, gradually, life force is diminishing. Then it makes the life getting shorter, shorter, shrinking, shrinking the life force. This is why people have short life.

For protection, you visualize white light going out from the TAM at your heart and forming a barrier, a “tent” around you. You imagine no negativity can enter.

White Tara purifies unwholesome karmas

So, when you do the long-life Tara mantra and breathing meditation, visualization, it purifies unwholesome karmas; it creates virtuous karma. Then your life-sustaining prana becomes stronger, powerful. So it’s like in the oriental philosophy, they talk about chi, inner chi. Same thing.

So, your prana becomes stronger and then your consciousness can remain on this life-sustaining prana comfortably and happily. You feel that you want to stay, you are optimistic, and this is how you achieve long life siddhi. [Siddhi is Sanskrit for “attainment”]

And also, you get inspiration in your mind. Positive mind. You get a positive imprint. That’s very important. Uplifting, healing. Then you feel, I have purpose, reason to live. I’m not just sitting here waiting, an old man or old lady. I have a purpose to live. So this is why people can live long, and not only live long, but with good health and with good energy.

My 100-year old teacher

One of my spiritual mentors, he was Mongolian lama, he lived 100 [years] and one month. I’m told the last day of his life, his mind is absolutely sure, clear. And he’d did so much spiritual work, healing, and community service, and rebuilding Buddhism in Mongolia. His name was Guru Dewa Rinpoche. Everybody knows Guru Dewa Rinpoche, and many Tibetan people in India know him very well. So, I believe that he had a long-life siddhi.

White Tara 5 Colours Protection: Special Practice

So, now, I’m going to give you a short explanation on how to do the protection. So then, you focus your meditation on your heart at the white TAM syllable.

White Light around you

Now, imagine your white light shining from your heart — it goes outside your body: this time it goes all the way around like a tent. Like a yurt. So, these are white lights, totally, completely solid. The white light symbolizes peace, siddhi of peace. So then you imagine your body-mind is all protected.

And you say

Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Soha.

Yellow light outside white light

Then, outside that white light you visualize another light. This time, yellow light. Again, yellow light emanating from your heart, from the TAM syllable, goes outside the white light. Another layer of yellow light, like a tent outside a tent. White light is the symbol of peace. Yellow light is a symbol of longevity and prosperity. These lights are very solid. Strong. Nothing can enter, no negative forces.

After the initial practice, you visualize protecting your life force with barriers of solid light, first white, then yellow, then red, blue, green.

Red light outside yellow light

Now, between … Okay, I’ll explain that later. Then, after the yellow light, again, red light shining from your heart, from the TAM syllable, goes out in a layer of red light like a tent. And the red light is a symbol of power. You have long life; power.

Blue light outside red light

And then, you visualize blue light. Blue light shines from your heart from the TAM syllable, goes out and outside the red light. Very strong, round, solid, and gives you energy and power.

Green light outside blue light

Then, the last one, you imagine green light shining from the TAM syllable, goes straight outside the blue light. So, the green light is what we call the light of action.

Five colors of protection

So, five colors of light: white, yellow, red, blue, and green. These all symbolize peace, knowledge, prosperity, power, and blue is energy (symbolizes energy and healing), and the green one symbolizes action, activity — like a green color is action and like a green grass, green forest, when spring comes and the leaves are changed, the color becomes green. Like that, action color.

So you have five kinds of what we call siddhi, in Sanskrit, peaceful siddhi. Siddhi of knowledge and wisdom, siddhi of power, siddhi of energy, siddhi of action (karma). Sanskrit word is Sita, Ratna, Padma, Vajra, and action [Karma].

The white color represents Sita, siddhi of peace.
The yellow color symbolizes Ratna siddhi.
The red color symbolizes Padma siddhi.
The blue color symbolizes Vajra siddhi.
And green light symbolizes Karma siddhi.

I studied Sanskrit, myself, in Sanskrit University; Sanskrit in India, so I know a little bit about Sanskrit. It is very helpful to know Sanskrit.

Between the barriers of protective light you can visualize a layer of purple lotus petals.

The layer of purple lotus petals

You imagine now you have all the siddhis around and you are protected. On top of that, one last thing, between these layers of lights you visualize purple color, lotus petals. Purple color of lotus petals filled between all the layers of colors.

Then you say the mantra

Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Soha.

It’s wonderful. Wonderful protection, wonderful for longevity, good health. And I wish you have longevity and much more happiness. Thank you very much.

About Venerable Zasep Rinpoche

Venerable Acharya Zasep Tulku Rinpoche is Spiritual Director of Gaden for the West, with meditation centers in Canada, Australia and the United States. Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

Venerable Zasep Tulku Rinpoche with a line from his “long life prayer” which was composed by his teacher HH Kyabje Trijang Rinpoche.

Music Mantra Video: Om Mani Padme Hum wonderfully chanted by Yoko Dharma, the sacred sound of compassionate Buddha Chenrezig

Yoko Dharma — Wed, 23 Sep 2020 23:32:36 +0000

Around the world, millions chant “Om Mani Padme Hum” each day. Many Buddhist children learn to chant Chenrezig’s compassion mantra from very young ages. Chenrezig, also known as Avalokiteshvara (Sanskrit) and Kwan Yin (Guanyin, Kuan Yin), is the Great Bodhisattva of Compassion whose loving-kindness is iconic of Metta, Bodhichitta and love in Buddhism.

Bring even more compassion into your practice with a daily recitation of Om Mani Padme Hum. Or, chant along with Yoko Dharma and enjoy the video visualizations on screen. Please enjoy! May all beings benefit. Play here (full screen available by clicking icon in bottom right of video):

Om Mani Padme Hum (in Tibetan “Om Mani Peme Hung”) is near-universal to most Mahayana Buddhists. In some ways, Om Mani Padme Hum is the best known of mantras; yet, in other ways, it is profound and deeply meaningful, with many layers of meaning.

Yoko Dharma’s brilliant vocalization of Refuge in “Om Mani Padme Hum” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

We previously interviewed Yoko Dharma regarding a recording project:

About Yoko Dharma

From her website:

“Sometimes when you wait, it gives you time to grow and flower into something much more beautiful then you had ever imagined. This is the case with Yoko Dharma. The last 5 years for this Canadian born recording artist has been full of growth opportunities as she has patiently been waiting to record her RnB debut album “Freedom Reign.” Now her album is almost complete! Producer Marty Rifkin is working on this album with Yoko, bringing “Freedom Reign” to life and helping Yoko manifest her vision into the world. Marty has recorded with Jewel, Bruce Springsteen, Elton John and numerous other well-known artists. The culturally diverse world music influences drawn on to make “Freedom Reign” album, stem from Yoko’s passionate love of world music and unique world instruments, which are all a part of Yoko’s intriguing sound. Her motivation to break through cultural barriers using music as the conduit for positive global change and peace, is a call to action and transformation of one’s mind, which is given to the listener through Yoko’s conscious lyrics throughout the album. Steeped in the basic human qualities of love, compassion and awareness, Yoko draws from the deep rooted wisdom that Tibetan Buddhism has given her in her life and reflects this in her songwriting. Between Marty Rifkin’s expertise and Yoko Dharma’s strong message and powerfully sweet voice, I have no doubt that Yoko’s debut RnB album will shake the globe, stirring international fans everywhere!

Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listeners weather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.”“In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick” by Peters on CD baby. “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

Teaching video: Chod teaching and full drumming and chanting ritual with scenes of 108 Springs retreat in Mongolia

Lee Kane — Sat, 12 Oct 2019 06:37:20 +0000

H.E. Zasep Rinpoche introduces Five Dakini Chod practice with a full teaching, followed by a demonstration, in full, of a Chod Vajrayana Buddhist practice with drumming and chanting.

Includes stunning video and stills shot over 108 days in Mongolia during a 108 Springs Chod Retreat — where Rinpoche and students had to move their camp each day for 108 days and perform Chod. [Contents of video by time index below video for convenience.]

Contents by time index

Introduction 0 – 0:39
Initial Teaching: 0:40 – 22:27
What is Chod, Why it is important, Where to practice, How to practice, Drum and Trumpet, and the Lineage of the Teachings. [With scenes of Mongolian 108 Spring Wilderness Chod Retreat]
Drumming and Chanting Ritual demonstration 22:28 – 32:33
Advice on Practicing Chod: 32.38 – 38:06
Fire Puja video from Mongolian Chod 108 Spring Retreat: 38:10 to end

Chod practice combines the Three Paths in an advanced practice: Renunciation, Bodhichitta (compassion) and Shunyata (wisdom understanding Emptiness.” Chod means to “cut” — cutting ego, self-grasping and attachments. Chod also includes Powa practice.

By combining both method and wisdom — Bodhichitta practice and meditation on Emptiness — Chod is considered one of the most advanced practices in Esoteric Buddhism. Rinpoche ends the in-depth teaching of lineage and benefits with a full Chod practice chanted and drummed, and a final section on “Advice for Chod practice”.

The video finishes with a spectacular Fire Puja (from the end of the 108 Springs retreat in Mongolia.) Whether your practice or are interested, don’t miss this in-depth teaching and demonstration of Chod practice. 41 minutes in length.

Credits for the 108 Springs video and stills include: H.E. Zasep Rinpoche, Bill Wells and Chisako Tsujino.

Video Buddhist Advice 9: How Can Advanced Vajrayana Students Simplify and Manage Commitments and Practice? Answered by Venerable Zasep Tulku Rinpoche

Venerable Zasep Rinpoche — Thu, 21 Feb 2019 06:45:55 +0000

Zasep Tulku Rinpoche.

In the ninth in a Buddhist practice video series, “Advice from the Teachers”, the Venerable Acharya Zasep Tulku Rinpoche, Spiritual Head of Gaden for the West Centers, answers a student’s question [play video below]:

What advice do you have for advanced students for their daily practice when they are too busy? Can you merge practices to simplify?

[Transcript below video]

Background: The student asking the question had received many initiations and commitments over the years and wanted to simplify, or even combine practices without giving up commitments or breaking vows. He also had several commitment practices with Guru Yoga, wanted to know how to simplify.

Rinpoche, in his answer emphasized the importance of commitment — “either do … or don’t do” that’s up to you — but if you do, he advised focusing intensely on the Yidam practice, while still undertaking other commitments in more concise form.

Play video here:

Transcript

Zasep Tulku Rinpoche: “Senior students should do daily practice. Do the minimum practice, if you are having some difficulties. At the same time, it is important to choose one practice as a main practice.

Zasep Tulku Rinpoche is currently teaching in Mongolia (photo of teaching in a traditional yurt (tent) April 2017) — after several weeks of intense teachings all over Australia. In April he will be teaching in Zuru Ling Vancouver, and beginning May 20, Rinpoche will teach at Gaden Choling Toronto for two weeks in 2017.

Let’s say you have your particular deity, what we call Yidam, or principal deity, a deity you feel very connected to. So, you choose one as a main Yidam. Do that practice, spend more time on that. Do that practice, sadhana, mantras. Then, other mantras, as a minimum commitment. I think that would be good.

You cannot do one mantra, trying to make it as a sort of substitute for all the other mantras [and practice commitments], thinking in your mind: ‘Well, all the Buddhas are One. A lot these Buddhas are emanations of Prajnaparamita, or, let’s say, Chenrezig, or Tara, so therefore why not just say one mantra to be substitute for other mantras.’

You can’t really do that because you don’t have permission. You know, we can think about things like that, trying to debate in our mind, or trying to justify. It doesn’t really work like that.

You either do the mantra properly — or don’t do. That’s how it works.”

Student asked a clarifying question: “What if you have a commitment to do several types of practice, like Six Session Guru Yoga, Vajrayogini Sadhana and Yamantaka Sadhana?”

“Six session guru yoga is a commitment after receiving initiation in a higher yoga tantra like Yamantaka, or let’s say Guhyasamaja. That is a commitment, one has to do. One must do that.

Then, there is a little bit of guru yoga practice in Chittimani Tara practice, long sadhana; there is a little bit of guru yoga practice in Vajrayogini, long Sadhana. I would say make those practices shorter. You can make it very concise. Short. [Except for your Yidam Practice. That, you keep long.]

You see, in the short sadhanas, there is almost none. Maybe there’s a few words, a few lines about Guru Yoga. Very concise. So you can make it that way. Make it very concise.

But — you can’t completely escape all those Guru Yogas. You can make it very short. Concise.”

Next: In Part 10 of this Series, students ask Rinpoche the question: “What advice do you have for students who have difficulties visualizing their Yidam to improve clarity and stabilization? How do you pick a personal Yidam for your practice?”

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

About Venerable Zasep Tulku Rinpoche

Part 1 of the Medicine Buddha Retreat “How to Visualize Medicine Buddha and recite His mantra is here>>

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Medicine Buddha video teaching: the Four Immeasurables are immeasurably important; meditation and commentary — H.E. Zasep Rinpoche

Lee Kane — Fri, 28 Sep 2018 17:27:45 +0000

“To do effective healing, beneficial healing it is suggested that we practice the Four Immeasurables. Four Immeasurables. Immeasurable of love, immeasurable of compassion, immeasurable of joy, immeasurable of equanimity. Then the healing becomes more powerful and meaningful.” — H.E. Zasep Rinpoche from Video 2 in a teaching series “Medicine Buddha Retreat Weekend.

Video includes a visualized video meditation on the Refuge in the Three Jewels and the Four Immeasurables, with magnificent chanting with Yoko Dharma (last third of teaching.) This is part 2 of a Full Weekend Medicine Buddha healing retreat taught by H.E. Zasep Rinpoche, hosted by Theodore Tsaousidis

The full teaching on “Taking Refuge” and how to practice the “Four Immeasurables” in video here (transcript below):

In part 2, Rinpoche explains the importance of Refuge and the Four Immeasurables and how to practice both. He begins by explaining refuge: “We take refuge to Medicine Buddha as a healer and a Buddha. We take refuge in Medicine Buddha as a example. We walk on the footsteps of Medicine Buddha. The Medicine Buddha is actually same as a Shakyamuni Buddha.”

Full Transcript

At this time we take refuge to Medicine Buddha as a healer and a Buddha. We take refuge in Medicine Buddha as a example. We walk on the footsteps of Medicine Buddha. The Medicine Buddha is actually same as a Shakyamuni Buddha. And you can say emanation of Shakyamuni Buddha. There are eight Medicine Buddhas; one of them is Shakyamuni Buddha. This afternoon, after lunch, I will translate for you a brief history of Medicine Buddha. The healing history, how it was taught, how it began and goes back at the time of Shakyamuni Buddha. Buddha Shakyamuni himself taught the Medicine Buddha Sutra and I will read and comment — translate for you — explain. I think this is very good. It is helpful.

Taking Refuge in Buddha as teacher and example

So we take refuge to Medicine Buddha as a teacher and healer and example. We also take refuge to Dharma, the teaching of Medicine Buddha the Sutra. We take refuge to Sutra, to the teaching and we take refuge to the healing method and we take refuge to the healing modalities. So that’s actually the real refuge and because we read Sutra and read the commentary of the Sutra and then study the method and healing modalities.

Medicine Buddha Sutra was taught by the Buddha and then the Sutra was written down long, long, long time ago, and, back in India, originally written down on palm leaves. You cut out palm leaf and then dry them and then write them right? With the ink. And that’s how it started the scriptures a long time ago. And then Buddhism declined in India and then later on the Medicine Buddha Sutra is discovered and found by archeologists. Medicine Buddha Sutra was translated into Chinese language long time ago. More than thousand years ago. And, probably about 1400 years ago it was then translated into Tibetan, into Mongolian, or Russian, and Japanese and Korean and all the Asian countries. It is very popular in Korea and Japan, and China.

So, this is how Medicine Buddha Sutra went around and became translated now in English and Italian and different European languages. We take refuge to the teaching of the Medicine Buddha practice.

Practice according to Sutra

This weekend we are practicing Medicine Buddha Sutra teaching and healing method according Sutra. That’s the meaning of taking refuge to Dharma, Medicine Buddha Dharma.

We take refuge to Sangha. We take refuge to the communities, spiritual communities. We sit together and talk and discuss and we do healing practice — send energy towards all beings and to each other. We take refuge to Sangha.

The Four Immeasurables: important for healing

Then we do the Four Immeasurables, okay. We go through this, we read [the written Sadhana, or meditation.] So, in order to do effective healing, beneficial healing, it is suggest that we should practice Four Immeasurables. Four Immeasurables. Immeasurable of love, immeasurable of compassion, immeasurable of joy, immeasurable of equanimity. Four: love, compassion, joy, equanimity, or equilibrium mind. Four. Then the healing becomes more powerful.

First Immeasurable: Love

The first: love. Okay, love is universal, right? Love is the first ingredient and if you’re making herb or making tea, whatever, the first ingredient should be the love. With love, you make tea and tea will be better tea, okay? With love — loving heart — you make a herb and then the herb will be best herb. With love you cook meal, the best meal, okay. Whatever you do: artwork, painting, and sewing, whatever you do with love, then the art will be good art, right. Or whatever you do: driving car, whatever you do.

So love is first, right? It’s universal, love. Love is first: motherly love, fatherly love, saintly love, and whatever, right? And everybody has love. We all have love deep in our heart.

But not only us, but all human beings, animals, birds, insects — they have love. They love their offspring, love their babies, love their parents, love their community, right? The trees also love another tree. And, they have symbiotic relationship, they all support each other and grow together. And they die for the purpose of the future plants and you know, nourishing the soil. Because it’s all sort of love, right?

Plants and trees also love

And sounds little bit funny when I say trees love tree, you know. It sounds a little bit wishy-washy kind of thing and you might think it’s like flower children ideas, you know, and rainbow ideas and that kind of new-agey idea. But actually it is good idea, doesn’t matter whose idea is. Because it’s not wishy-washy, actually. It is how it is.

There is love everywhere. We call it love without intention, without idea. It’s just natural love and unconditioned love — like the warmth that comes from the sun — it’s kind of like love, right. And we say in the Sutras, your love should be unconditioned, unintentioned, without thinking. Just natural acting, right, like the sun. The warmth is coming from the sun. Sun does not handle motivation or intention, it just naturally providing this beautiful light and warmness.

Like the water has the same kind of quality.

Space is very kind and loving

Even the space has the same kind of quality because how can we move around and do things without space? And fresh air. We need space and fresh air, so we go out, get some fresh air. We need space, that’s why we kind of move somewhere where there’s more space. Why so many people come to Canada now? Many people immigrating to Canada because they need space. Other places too crowded, too congested, and not healthy, that’s why everybody finally get to Canada, legally or illegally, whatever.

And I came to Canada 1981 to join my sister, my family. Also I like Canada because same reason: space; lots of space. And mountain and British Columbia and birds, and so forth. Forest. Now I feel always very fortunate and so grateful to Canada. Our Canada, our land, new land, you know. So we need space. Space itself is very kind, you know.

And this is what the Sutra say you should appreciate. First come with love — we call immeasurable love. Immeasurable love.

Why is it called Immeasurable?

Why it is called immeasurable? We also call limitless. Four Limitless or Four Immeasurables. So there’s different [reasons] we call it immeasurable. First, the attitude of love is immeasurable. It is actually the merit, the virtues.

The virtues and the merit, or in other words, good karma of love is immeasurable. Has no measure, no limit. It’s huge. That’s why we call immeasurable.

Also, the object of love is immeasurable. When you say, may I become a Buddha for the sake of all sentient beings. Or you say the words here [referring to the written Sadhana]:

May all beings have health and cause of health. May all beings have good health and cause of good health.

That’s love, loving attitude, right? So you say the word “may all sentient being.” So that’s limitless. Sentient beings are limitless. Who are the sentient beings, right? Think about who are sentient beings. We’re not talking about only two-legged people like us. There are four-leggeds and some sentient beings have many legs, and some sentient beings are no legs, as worms and fish and so forth. Different kind sentient beings.

Insects, worms and mosquitoes are sentient beings

What’s a sentient being? So insects, worms, and mosquitoes and even bacteria and parasites — all of them sentient beings.

We have a debate in Buddhist monastery school, right? What is the definition of sentient being? Okay. Some they say, “Oh, whoever have consciousness is sentient being.” Or we say, “Some object, whatever has consciousness, has his or her own and consciousness, and with willpower and it can move by itself.”

Like the worms. Worms move, right? You don’t see their eyes and ears and nose and so forth, but they move. They have feelings, they have sensitivity. They don’t want hurt, they want comfort, they want warmness, they want food. They’re worms, right? Worms are sentient being. So when you think about worms, insects, mosquitoes, — it is unthinkable how many. You lift up one big rock there be hundreds of ants, right? Your shoveling, gardening, and you see air and water everywhere. So many. This is why we call limitless. It’s no limit.

So imagine, if you cultivate love towards all sentient beings, even if you are just sitting on a cushion not doing anything, and you send love to all sentient beings — this attitude, this amazing attitude — you can create so much merit, so much virtues, and good energy, good karma.

And because its energy first, right. Motivation first. Without motivation there’s no action. First we have to motivate, good motivation, strong motivation. Motivation is the drive, the force. Then you get up, jump, and run, do things, right. You have strong motivation. So, first one is limitless of love. Object is limitless, merit is limitless.

The second Immeasurable is Compassion for all sentient beings.

Second Immeasurable: Compassion

Likewise, next one. Next immeasurable is compassion. May all beings be free of illness, sickness, causes of sickness. All of them in the world, may all beings free of suffering and cause of suffering. So the attitude of compassion is about illness, pain, suffering of others. You first think, first idea, first thought, interest in your mind, occurred in your mind that, okay, I see suffering. I see myself in pain and so forth. I see other people suffering. There so many sentient beings suffer.

I wish to eliminate the suffering of all sentient beings. And I wish to eliminate cause of suffering and pain of all sentient beings. Whatever I can, right. I know I can’t fix everybody’s problems, but the thought is important. The thought that counts.

Acting on Compassion

Then after generating the compassion, then I do something, whatever I can. And whatever I do, it counts. It affects the whole world. We have saying:

“One drop of water makes the ocean bigger.”

Okay. Is that true? No, I don’t think so. I don’t know, how could one drop water make ocean bigger? Almost impossible, right? But still water, still water right? You drop one drop, two drop, three drop, and it does have effects. If you imagine, look at side of the mountain. You go to Tibet or Himalayas, certain areas, water coming down. Small trickle coming down, water dropping, one drop, two drop, constant, constant, consistent. Drop, just one drop water. Day and day and night, day and day and night, all the time. You see around this area, maybe five feet, two feet, it’s all green. There’s a different kind of vegetation. Unique ecosystem. Unique because the little bit of water, little bit of moisture, and makes it little bit green. And flowers shows up by itself. And butterflies or insects come. It’s got unique ecosystem created by one drop water just coming down.

Water is soft. Rock is hard

Consistent water coming down, eventually it moves, it carves the rock. The rock becomes smooth. You go down to Arizona or some area, you know, the rocks are very carved like this by the water. Water is soft. Rock is hard. But the soft thing can carve the hard one, if it’s consistent. If you have the energy, if you have the motivation, if you have perseverance. Constant, constant.

So we should not think it’s not worth it, meditate or compassion. “I can’t do much, you know, I’m tired and I’m too busy,” and you know, you can say things like that, right. But everybody can do something, little bit. And even attitude is important one because we are sending this thought, good thought to the universe and others can pick up this thought from us.

Like 100 monkey minds. One monkey doing something in Africa, the other monkey’s in Brazil or Amazon forest picking up, doing the same thing. Picking up the fruit or crushing it, doing the same thing. They get the same idea through somehow. Consciousness connected, right. So think like that.

See, and if we’re sitting here meditating and then some other people, group of people in Poland or Ukraine or somewhere doing the same thing. I’m sure lots of places this weekend doing Medicine Buddha healing practice. Same time because Medicine Buddha is a popular one. In China or Taiwan or Mongolia or somewhere in Africa that people do the Medicine Buddha practice. So you see Buddhist centers everywhere. Now Buddhism is growing in Eastern Europe like Poland and Russia and so forth. And so, because we all connected, right. So merit of compassion, limitless of compassion.

And then the third healing practice is joy. So compassion and joy.

Compassion is universal spiritual practice. Essence of all the spiritual practice. Essence of Buddha’s teaching. Essence of teachings of Jesus. Essence of teaching all the Hinduism and so on. Essence of compassion, same essence. And this is the second practice or limitless practice.

Third Immeasurable: Joy

And third one is joy, okay. So now, limitless joy. So when we do spiritual practice and meditation it generates joy. Joy is, I believe personally, joy is important. To generate joy. Joy is the opposite of sorrow, sadness, right. You have joy and sadness. So we don’t want to be sad all the time. We don’t even want sadness. We want happiness, we want joy. So in order to have good health and to do healing practice, we have to have joy inside. And we have to be joyful. Joyful. And in order to heal somebody else, give healing blessing, we have to have joy.

Spiritual people should be more joyful. Shouldn’t be sad. I shouldn’t walk around with guilt and fear. And spiritual person or religious person should not walk around with so much guilt and fear and so forth. Then how can you help if you have so much guilt yourself and you have sadness? You can see the face, right? So you say, “How can he help me, he’s even he himself is sad?” I can’t be sitting next to this fellow and I feel more sad. We all sitting together, crying. Or feel guilty or whatever, right. And so you have to sit with joyful person and you have to be joyful.

But it’s not easy to be joyful, right. Because the world situation, you see. Some people feel guilty being joyful: “Everybody suffering, I can’t be joyful here. I can’t be happy. I don’t want to be happy. I want to be martyr and I want to do something, you know. Hurt myself, hurt others. Or I mean, hurt myself to in order to help others.” Whatever. And you should be hurt yourself in order to do something good for others. And everybody’s become kind of martyrs, right. And so that’s not the Buddhist way. The Buddhist way is peaceful, joyful, liberation. And joyful living, joyful action, joyfully. So here we call here joy.

So not easy to be joyful, right. So how do we make it our self? The question is how do we make our self feel joyful? And how we make others joyful? So first we have to recognize is there is good reason, good reason or logic why we should be joyful. Or, you know, in other word: thankful, grateful. And gratitude for others, right.

Precious Human Rebirth

In Buddhism we say, “We have obtained precious human rebirth.” Okay, we’re human being, we got human precious human rebirth, because everybody’s life precious, right. And animals and so forth. But we have more opportunity than others. We have language, we have psychology, we have philosophy, we have tools, and we have opportunity to practice each one.

And there are seven billion people on this earth. I’m not sure the numbers, but that’s what I hear. Seven billion, that’s a lot of people, right. And you think about how many people have spiritual practice, do spiritual practice. How many people have chance to do spiritual practice? Many people don’t have spiritual practice, no chance. They like slaves, they’re just barely surviving, right. And trying to find food. Trying to find breakfast. Trying to find dinner. Trying to find lunch. They find breakfast, no lunch. Find lunch, no dinner. Some people eat only about one meal a day because you have to share this little piece of bread with your children, family, right? It’s how it live in the village somewhere, far away. Or in the slums, you know. No time for spiritual practice. First you have to fill your belly, fill up your belly. No time.

Spiritual practice is a luxury. Having the time to do the practice, right. So, we’re very fortunate. We have the time. We’re busy, we have busy life, but we find time, but here we are. And we have the teaching of the Buddha so we’re very fortunate. This is why we call it “precious human rebirth.”

We’re not saying so hard to obtain human life or human birth. Like long, long time ago back in Tibet, when Lama was sitting on throne, he’s giving discourse. He’s saying very hard to obtain precious human rebirth. And one man he got up and said, “Lama, you never been to China. You go to China you’ll find it’s not so hard to find a precious human body. You should go to China, you haven’t been to China.” Because this Tibetan guy went to China, so many people. That was long time ago, maybe hundred years ago. Now you go to China or India, you know, or Brazil, so many people, so crowded, right. So if that makes you to think of precious human rebirth, not so precious. Well, it’s all numbers and proportion, right?

But we’re not talking about just human rebirth, we’re talking about opportunity for Dharma practice and spiritual practice. If you have that, then there’s good reason to be joyful or thankful, right. Appreciate.

And then be joyful and then go to our mothers, fathers, grandparents, and children, partners, neighbors, everybody. Very grateful because we’re all supporting each other, right. We’re all interdependent, interconnected. And we live in this beautiful country. So thankful and then you feel bit a little more joyful. And now we generate this joy and share in the joy with others. This is one of the third Immeasurable.

Fourth Immeasurable: Equanimity

Fourth one is equanimity, or equilibrium mind. So may all beings abide in equanimity, free from attachment, anger. Holding some [beings] close and others are distant. So there’s a beautiful meditation here for equanimity or equilibrium.

Visualization on Equanimity

You sit here and you visualize people around you. And on the right side you can visualize all the males: your brothers, or your husbands, your friends, colleagues, grandfathers, and so forth. On the left side are your mothers, sisters, your wife and daughters, so on and so forth. All these females.

Then in front of you, you visualize people that you have hard time. You have a hard time with some people, they give you a hard time, you know. And you have some problems, issues. So visualize those people right in front of you, right here.

And then visualize some people that they’re not your mothers and fathers, but other people that you love. You visualize behind you, the loved ones, including dogs or cats, your animals that you love, pets. So you visualize behind you.

So all everybody’s here now, okay. Everybody’s here. So then you develop this attitude we call equilibrium mind. I would like to send my love to everybody. I would like to send compassion to all, everyone. I would like to send joy, I’d like to share joy with everybody. I would like see everybody is happy, no more suffering. Even. Equal. I don’t feel closer to some or distant to others. No discrimination. And equilibrium mind.

So you sit here, visualize all these beings around and breath in. And breath out. Meditate on what we call equanimity. The equanimity is the base and foundation practice for Bodhichitta and loving kindness. But first we have to have equanimity. It’s like if you’re a farmer, you want grow good corpse, crops … My English … Not corpse. Crops. Crops. With good farm, okay. {Laughs}

And pronunciation is difficult even after speaking, learning English so many years, still little bit difficult in pronunciation. Different language.

So you want to have a good farm, but to have a good farm you have to have good soil, good surface, right. So you have machine, tractors, bring good soil. Spread it equal, even, right? And then you spread the seed. That’s same idea.

Meditate on the Four Immeasurables Video teaching part 2 of a Medicine Buddha Weekend Retreat with H.E. Zasep Rinpoche.

Merit Field

We call merit field. In Tibetan word, in Buddhist term, we call merit field. So you want to create merit or virtue you have to field, right. So good field, soil. Like that, in order to create merit of compassion, love, joy for all sentient being first you have to meditate equanimity. If I feel close to somebody, distant or not, how can I merit love for all sentient being? My compassion or love is not impartial. So that’s why we meditate on equanimity. Equilibrium mind.

So we do short meditation here on equilibrium mind, equanimity. So imagine you’re sitting here, imagine all these sentient beings around you. In front of you, behind you, right and left. Your fathers and brothers and so on. Mothers and sisters on the left. Fathers and brothers on the right side. And people that you have difficulties, issues, so forth, they are in front of you. And all that you are scared of, like snakes or tigers and bears, whatever, all of them in front of you. And then on the back side behind you is like, sentient beings who are very sweet and nice and your dog or cat and your friends and like other sentient beings they’re very cuddly, very passionate. And there thoughts of all these sentient beings behind you.

Now imagine they’re all the same because they’re all living beings. They all want happiness. Nobody wants suffering. Everybody have opportunity to become enlightened. Therefore, I would like to share my meditation of love, and compassion, and healing. Specifically healing.

At this time we’re doing healing practice, Medicine Buddha healing practice. So, I like to practice healing. I send my healing energy to all of them equally. And I have to feel equanimity in my heart in order to do effective meditation, healing meditation, and do healing practice.

[Rinpoche finishes session 2 after meditation.]

Followed by a visualized meditation on the Four Immeasurables.

Continues in Part 3.

In case you missed part 1 of the Medicine Buddha Weekend Retreat, with visualization of the Medicine Buddha>>

Video Medicine Buddha Retreat, part 1: open self-healing weekend with visualization, mantras and teachings with H.E. Zasep Rinpoche

Lee Kane — Sun, 02 Sep 2018 15:02:37 +0000

Part 1 of a series featuring a full Medicine Buddha weekend retreat, suitable for anyone who wishes to meditate on healing.

Medicine Buddha practices are universally popular and very effective for self-healing. Millions of Buddhists around the world rely on Medicine Buddha Bhaisajyaguru practices to support their healing journeys. Medicine Buddha is one of the most popular Buddhas in Mahayana Buddhism, famous for healing.

The video includes a full image visualisation with mantra beautifully chanted by Yoko Dharma at the end of the teaching — and an introduction to Medicine Buddha by Venerable Zasep Rinpoche — the opening of a full weekend retreat this year in beautiful Owen Sound, Canada, hosted by Theodore Tsaousidis.

In Part 1, approximately 30 minutes in length, Rinpoche describes the benefits of practice, how to visualize Medicine Buddha and leads an initial round of mantra chants. For an in-depth feature on Medicine Buddha, see the Buddha Weekly story “The First Doctor: Medicine Buddha Bhaisajyaguru — Empowering You to Heal”

Full video teachings (part 1) plays here:

Medicine Buddha

Medicine Buddha is known as the Lapis Lazuli Healer or King of Healing. His mantra is very efficacious in healing — as a support for regular health care. It is also a practice that is reputed to keep you healthy, preventing illness. For a full feature story on Medicine Buddha, see>>

These teachings filmed with permission of H.E. Zasep Tulku Rinpoche, spiritual director of Gaden for the West worldwide meditation centres.

The teaching was hosted by noted teacher Theodore Tsaousidis in Owen Sound.

Full transcript below.

H.E. Zasep Rinpoche: “I would like to welcome everyone here today. The subject of the teaching and meditation for today and tomorrow is healing practice of Medicine Buddha.

So first we go to this sadhana here, we do some chanting, and then I will give a talk and do meditation as well, including as in our tradition, we’ll do some chanting in the beginning.

[Sadhana is a written guided meditation with visualization and mantra recitation. In a later video in this series, when the Sadhana is recited, we will publish the full short text.]

And the purpose of chanting is to settle our mind in this place and to settle our body here and now, and also our chanting is very powerful, healing it generates peace in our minds, and calmness.

And also we receive inspirations by chanting, we’ll receive inspiration and blessings from all the Buddhas and bodhisattvas and from the enlightened one.

So we do chanting to settle our minds and then once you settle your body-mind here and now, and then you can hear the teachings more profoundly, more deeply, and you can also open up your senses and sense a consciousness and you can understand more better. And one can also benefit more and one can also appreciate the teaching more.

For those reasons why we do chanting first, then we do the mantras. So please go to this folder here … so here in the dossier. Medicine Buddha Sadhana for non-initiates, which means you can do the Medicine Buddha practice without preliminary preparation initiation.

Medicine Buddha practice fine without initiation

If you have received initiation before that will be very good. Also, you can think about receiving the initiation of Medicine Buddha in the future, near future. So for now it’s okay if you don’t have initiation, you’re fine, because we are doing the healing practice for ourselves and also healing for all sentient beings with a pure moderation, good moderation.

But we also need to understand what is the pure motivation, and we generate the motivation here, reflect on our illness, pain, and illness and pain experienced by others and generate strong desire to be free of pain and suffering. And to help others to be free of their pain and suffering. So this is the motivation.

And also we do the Medicine Buddha practice not just only people here who have pain or suffering, but we also practice Medicine Buddha to prevent pain and suffering and disease, and to make ourselves more healthy and balance our body-mind, to make ourselves more stronger.

And you don’t have any symptoms or kind of physical problems or mental or weakness and so forth, confusions in some, but we make it more clear, more stronger, because we receive blessing, protection.

Also, Medicine Buddha practice is very important for balance of body and mind, hormones, and DNA, and neurons, and so and so forth. It balances them, so we can have a better, good health and it generate vitality, energy, and long life, and good health, and this is why we do Medicine Buddha practice.

Bodhichitta Motivation

And for that reason we do Medicine Buddha practice, and with that motivation we do Medicine Buddha practice here. As an effective means to do these, I will commit myself to invoking the healing force within me embodied in the Medicine Buddha, to the means of actualizing these forces and to those who are able to willing to support me in this process.

So we can receive the blessing and protections of Medicine Buddha anytime, any moment. Medicine Buddha is here in this world and beyond this world to guide and help all of us and all sentient beings, and we can receive blessings.

And we all have potential to receive blessings. We all have the potential to be healed. We all have the potential to become healers ourself, we can heal ourself. We can do healing for other people through the blessing, by the power of and blessing of Medicine Buddha. And so this is why we do the Medicine Buddha practice.

And so at this time what we do is we go to the mantras now. Next page is the mantra. There’s two mantras, and there’s a short mantra and a long mantra. First we do shorter one.

Tayata Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

Tayata Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

Tayata Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

[Several minutes repeating.]

Visualize Buddha in front of you (if uninitiated)

Whichever is suitable for you. You can visualize Medicine Buddha right in front of you. He is up there facing you and you’re facing to him, roughly about three or four feet above you and in front of you. Or, you imagine Medicine Buddha sitting right above your head and facing the same direction. Either way is fine. Usually, it’s a little bit more comfortable to visualize in front of you because you can see Medicine Buddha’s face.

As I said, you visualize about three or four feet above you, in front of you, on this beautiful space. First, you visualize lotus cushion and moon cushion. Two cushions like we sit on our mattress and cushion like that. Medicine Buddha is sitting on a lotus cushion.

Lotus cushion symbol of renunciation

Lotus cushion is a symbol of renunciation, which means we recognize the situation in the world today. In today’s world, there is lots of problems and lots of suffering: war, famine, disease, population increasing, lots of stress and pressure, and lots of suffering, and that goes on and on. Kind of endless. So much suffering. But we are here in this world. We have to do something for survival for ourselves, our generations and children, our community, and protecting the land. We have to do something for the rest of the world. We can’t ignore and we cannot give up. We have to do something. This attitude, doing something for the world, is compassion.

The lotus flower is example for compassion. Why the lotus flower is example for compassion? The lotus flower only grows in mud. Lotus flower doesn’t grow in a big garden or botanical garden. It grows in the mud. It needs a certain kind of environment: mud, water, and there could be lots of insects, snakes, and so on and so forth. Not really comfortable or easy place to walk. But it’s a beautiful flower, grows in this kind of environment. They need this kind of environment.

So, the lotus is example for compassion. The pond or the swamp is example for samsara. We call an example of the world. The world is like that swamp, not a very comfortable place to walk. But the lotus flower is born in this swamp. So, compassion can be born within our heart and compassion arise when you see much so much misery and suffering. The more misery is there, suffering there, you can have more compassion. You will say to yourself, “How can I ignore, leave it like that? I have to do something.”

Many compassionate beings

Many, many, many compassionate being in this world today. There are so many enlightened ones. There is many Buddhas, Bodhisattvas, enlightened people, compassionate people in the world helping. Sometimes people don’t understand. People questioning, “Where are all the Buddhas? Where are all the Bodhisattvas? Where are the saints? Who’s doing who? Nobody cares.” That’s not the case. Just because there’s so much suffering, we don’t see it. The difference, we don’t see it.

But if you go out there, you see so many people doing voluntary work. Buddhists, Christians, and different people. Many people are not even religious. They are purely spiritual people, good people, doing so many work, tremendous work.

There are so many, what we call, Bodhisattvas. A Bodhisattva is a person who has no self, no sense of self or ego or me. No self-cherishing. They totally give up this concept of Self. Me, I’m here to serve the community, serve the world, serve Mother Earth, Father Sky, and everybody. There are lots of compassionate people and we should join them. We should follow them. We practice with them and as a Sangha in Buddhist term, spiritual community. This is why there is lotus flowers there in the sea, the cushion. You see in Hindu and Buddhist art, you see lots of lotus everywhere.

We even have a guru named Padmasambhava. Padmasambhava means lotus-born guru. The legend is that he was born in the lotus. It’s a miracle. He just showed up on a lotus, little baby. So, Medicine Buddha is sitting on a lotus cushion and then on top of the lotus cushion, there’s a moon cushion that’s horizontal.

Metta and Karuna — Love and Compassion

Moon is symbol of love. So, compassion and love. Love and kindness, Metta and Karuna in Pali and San scripture. Metta is love and Karuna is compassion. The moon is example of love. The moon is very beautiful. You look at the full moon. I think, last night or tonight is a full moon. I saw last night through the window. When you look at the moon, it is very calming and peaceful and beautiful. An example of beauty and so. So, love is sitting on the moon disc and that means that we need to cultivate compassion and love in order to do effective healing practice, Medicine Buddha practice. You visualize moon cushion, then we visualize Medicine Buddha, Lapiz Lazuli Light.

There are eight emanations. The principle of Medicine Buddha is Lapiz Lazuli Light. He has a blue color of lapiz. Lapiz is a mineral and it is a medicine. You can grind lapiz, put it in a herb. We mix it with other herbs. Also, you can use lapiz for painting color like painting of the thangkas and so forth. The blue color is the color of energy, and the color of healing. So we visualize Medicine Buddha above in front of us and we read the description here: “He is sitting on the lotus seat, on top of which is the moon cushion. He is radiant and translucent blue in color and alive and vibrant. His right hand is in a gesture of supreme generosity called an Arura or Myrobalan plant.”

Visualizing Buddha as Alive

So, when we visualize the Buddha deity, we have to imagine He’s alive, not like a statue. He’s alive and he’s a blue color and he’s sitting cross-legged with vajra asana. Right hand is in the mudra of supreme generosity or supreme healing. Right hand right above his right knee, holding Arura or Myrobalan, which is a herb and seed.

According to Ayurvedic medicine, it’s called Myrobalan arura and botanic, I think word is, indian gooseberry. It grows in the forest of the Himalayas. There’s actually three multiple herb seeds we call arura, tudora and parura, according to Ayurvedic medicine and Tibet medicine. These herbs have a lot of healing property, especially Myrobalan. It also helps against insect bites like malaria and so forth. So, he’s holding Arura Myrobalan plant in his right hand and always, meaning and giving supreme medicine.

Begging bowl with healing nectar

In the gesture of concentration, his left hand holds a bowl, a begging bowl. So, in the left hand is in the gesture of mudra of contemplation or meditation. Usually, this is the mudra of meditation. You see in Tibetan tradition. Right hand is on the left hand or right hand is on the left hand, depending on the tradition. It doesn’t matter. Same thing. Even the circle inside your hand, the circle is a symbol of unity and oneness. Circle, one, oneness, unity. So, you meet the right hand and left hand here, and also yin and yang, love and compassion, wisdom and compassion, and so forth. The male and female energy all together joined. This is a symbol, a mudra of meditative equipoise.

Here, his left hand is in the mudra of meditative equipoise and then he’s holding a bowl with medicine inside. Medicine Buddha is a monk. Buddhist monks, usually, they have a begging bowl. They hold a begging bowl and go outside begging. It means that they live a very simple life and they would eat whatever people offer them and then meditate most of the time. They spend their time meditation, studying, and doing some work.

So, here Medicine Buddha is holding a bowl, but it’s also not just a medicine bowl. He’s holding a bowl with a nectar inside and then he’s got the nectar or elixir. The Sanskrit term is Amrita. Amrita is similar to the Greek word elixir. So, he’s got this healing medicine. He can give it to us, give it to you, endless and multiply. He’s holding that bowl with nectar on the left hand and contains medicinal nectar, ambrosia of life. Life-sustaining medicine. Longevity medicine.

It says in the commentary, if you drink this medicine or herb, it will give you longevity. It will remove all your health problems. It will remove any defect in your body or weakness of the body. It will heal and balance what you have stagnated chi and so forth. It will remove and it will bring new chi, new energy. Chi is energy. So, this medicine has a lot of power. If you have some toxin chemical and poison, it will renew instantly so you regenerate and rejuvenate your body. Holding this beautiful nectar, and the many different purposes and minerals and so forth.

“He is the embodiment of all the powerful dormant force of healing within us. We can, if it is helpful, imagine the place where we are meditating as a beautiful scenic place in a way that is nurturing us.”

Now, we visualize Medicine Buddha. Please visualize in front of you. The height or size, about maybe two feet and twelve inches. Medicine Buddha, and imagine blue color sitting on a lotus cushion. The body of Medicine Buddha is the nature of light and energy and more or less transparent. He is the embodiment of all the Buddhas. He represents all the Buddhas of the past, the Buddhas of the present time, and the Buddhas of future time. He is here in front of us. We visualize Medicine Buddha. So, you close your eyes slightly.

Visualization: How to Do it

When we say visualization, what are we doing here? You are projecting. You’re creating the image in front of you. Creating by your mind. You have to create. Projecting is like you have a slideshow. You are projecting the image on a screen. You project in front of you, visualize. Then, sometimes the images sort of fade away and then come back again, and you have to refocus, like you focus in a projector. Then, images can be a little bit more clear. If it is not clear, keep concentrating, creating, and then slowly, it appears to us. It will come to us. We have to create by our mind. Everything is part of our mind, anyway, generally speaking. Our perception, we have to project. Please visualize Medicine Buddha in front of you.”

This is followed by meditational images of Medicine Buddha and beautiful chanting of Medicine Buddha Mantra by the incredible Yoko Dharma:

Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

Video part 2 of Heart Sutra Commentary by H.E. Zasep Rinpoche: how understanding Heart Sutra can help us overcome unhappiness, attachments, aversions and fear

Venerable Zasep Rinpoche — Sat, 09 Jun 2018 17:55:03 +0000

H.E. Zasep Tulku Rinpoche with a line from his “long life prayer” which was composed by his teacher HH Kyabje Trijang Rinpoche.

In part 2 of this wonderfully clear commentary on the Heart Sutra, H.E. Zasep Tulku Rinpoche explains the Emptiness of Form, Feeling, Perception, Mental Formations and Consciousness.

Part 1 of this commentary here>>

Rinpoche explains why the teaching of Heart Sutra is the ultimate teaching for Wisdom, the Perfection of Wisdom, and how it can help us overcome attachments, aversions and fear. Rinpoche gives a beautiful explanation of the Heart Sutra Mantra OM GATE GATE PARAGATE PARASAMGATE BODHI SOHA. Finishing off the teaching, Yoko Dharma beautifully sings the Heart Sutra Mantra.

We recommend watching part 1 first.

Full 36-minute video plays below, and full transcript after this video below. Also below is the full English translation of the Heart Sutra:

Full transcript of video commentary teaching

(Note; The First Skanda, Form, is discussed in video one>>)

H.E. Zasep Rinpoche: “I would like to continue from where I stopped last time. So like the Buddha said, the feeling is emptiness. Perception is emptiness. Mental formations are emptiness. Consciousness is emptiness. So, now, feeling is emptiness does not mean that we don’t have feelings, or we should not feel, or we should freeze our feelings, or shut down our feelings. That’s not the meaning of emptiness of feeling, or that is not the aim or the meaning or message of talking about a feeling of emptiness, or emptiness of feeling.”

So now, the feeling is part of human being. Every creature, sentient being, has feeling. Actually, I should say a few words about sentient being. When we talk about sentient being, we pray for all sentient beings. We pray that we would like to become enlightened for the benefit of all sentient beings. We do our dedication, end of the meditation, or end of the sadhana practice, we dedicate our merit, good karma, for the enlightenment for all sentient being. So sentient being, what is sentient being?

Tibetan word for sentient being [translates as] the one who walks, or one who moves, and is one who has consciousness, and mind.

So the definition of sentient being is the creature that has mind, that has feelings, and that walk by itself, or move by itself. Like worms, or like insects, and small insects, tiny things move by themselves. And have got feelings. Even the earth worms have feeling. And when you digging earth, and the worms don’t like exposed, bright sun or heat, they try to get back into the dirt.

So feeling, we have lots of feelings. So generally, we have three kinds of feelings. A happy feeling, unhappy feeling, and a neural feeling, all mentally. Physically, we have pleasant feeling, unpleasant feeling, and neutral feeling. This is part of human nature. But it is not simple, like simple. Because the different feelings, emotions, creates lots of activities in our mind and body. It gives you lots of joy or happiness, and excitement, and pleasure. Or, at the same time, it can give us pain, suffering, and emotional … what do you call, destruction? Or makes unstable. And then, all sorts of defilements, mental defilements arise. Sorrow, sadness, nostalgic feelings about past, going back to the past, and so forth.

Second Skanda: defilements arising due to feelings

So lots of defilements, mental defilements arising due to the feelings. And we create lot of karma, and unwholesome karmas. And we can also create wholesome karmas, good karma, or virtuous karma, as well. But most of the time, generally speaking, sentient beings create more unwholesome karmas than wholesome karmas because they don’t know what is wholesome, and what is karma, even. They don’t know how to create wholesome karmas, or virtuous karmas. Negative karma, unwholesome karmas, are easy to create, and easy to commit.

So anyway, the feeling is very big part of our life. And for that reason, heart sutra, you can see in the heart sutra, the feeling is … Avalokitesvara said, “Feeling is emptiness.” Once you meditate on it, look at, first, whatever you feel. And first, you sit and meditate, or observe your feelings, right? You have to know your feelings. And once you know your feeling, that’s already start.

This is the beginning. And beginning of the path is the beginning of the solution. Once you know what it is, then you feel less fear, or less kind of like a panic. It’s like sickness. If you don’t know what is going on, it’s scary, you could panic, right? But that’s why you go to the doctor, or you do examination and check up. And once you know what it is, then you feel not so bad. Or what can I do? And there is a medication, and so on, and so forth. You know how to heal yourself. And beginning like that.

First you meditate, and observe the feeling. And then, you know what kind of feeling it is. Pleasant, or unpleasant, indifferent feeling. And then, if you relax yourself, looking at, observing the feeling, slowly, the feeling will subside itself. And there will be less and less feeling. Or at least, you are familiar with your feelings, so you don’t have to panic. And there’s no scared, you don’t get scared.

Mindfulness meditation important

So this is why meditation on awareness is very important. Mindfulness meditation is important. Mindfulness of feeling, awareness of feeling’s important. And not only that, awareness of emptiness of feeling is important. Because feelings that change all the time, they don’t stay all the time one way or the other. And like the clouds that come and go, and like the weather change. So if you are patient and just accept the way it is, the weather, it’s changing, is mother nature. There’s not much you can do. It’s better you practice patience. Like that, if you look at your feelings, then you feel better. And meditate on emptiness of feeling.

Third Skanda: Perceptions

Then, perception. The perception is emptiness. Emptiness is also perception. This is a, actually, very interesting here. Perception is emptiness when you look at the perception, and your perception change. You have a certain way of thinking, a certain way of seeing things. You have certain projections on certain type of people, a group of people. And now, your perception has changed. You don’t have a negative perception anymore. You have positive perception, right? Whatever. Perception has changed. Perception is impermanent. Perception is emptiness of inherent, and emptiness, it does not exist inherently, because you see your perceptions changing. And that’s why heart sutra indicating, or you see in the heart sutra, perception is emptiness.

Now, emptiness is also perception. So the emptiness of the perception is, and perception. Where does the emptiness of the perception come from? The emptiness of the perception comes from your perception. Your perception is labeling the emptiness of perception. Your perception is labeling, also, perception. Right? So therefore, perception is emptiness, and emptiness of perception.

Fourth Skanda: Mental Formations

And likewise, mental formation. Mental formation is a subtle perception. So there’s a little bit different between mental formation and perception. And third, skanda, and heart skanda. There are small differences, not a big difference.

As it’s said that perception is like you walking to the temple, you see inside the temple, there is statutes. There is a painting, thangkas, and so forth. That’s your perception. Then, you pay more attention, and more details about what kind of statue is this? What kind of thangka is this? Oh this thangka is Avalokitesvara. This thangka is Tara. This thangka is Manjushiri. And then, what kind of Manjushiri is this? Black Manjushiri? White Manjushiri? Or orange Manjushiri? And what kind of style of painting is this? Who paint it? Tibetan style? Or Nepalese style? Or maybe if it’s old, old, thangka, maybe it’s ancient Indian style, or Chinese style, right?

So details. That kind of subtle perception is called mental formation. That’s the fourth skanda.

Fifth Skanda: Consciousness

Fifth skanda is consciousness, the mind, okay. So then, now, you’re going into the mind. And mind is emptiness. And twin nature of the mind is emptiness. The Prajnaparamita sutra, another Prajnaparamita sutra, 8000 verses, and it states, two nature of the mind is empty, and two nature of the mind is clay-like. As I mentioned this before, the mind doesn’t exist within the mind. The two nature of the mind is clay-like.

So why do we say mind doesn’t exist within the mind? What does that mean? Well, this is the meaning. Mind doesn’t exist within mind, means that your mind is meditating on your mind. Your mind is the subject, your mind is the object. And usually, we say, the subject, the mind, is coarse mind. Object mind is subtle mind. So they are mind to mind. But, it is questionable. And actually, the subject/object mind, is the subtle mind, or not. Because your mind is jumping around, and you don’t really see subtleness of the mind. So I think if you are an advanced meditator, or yogi, you could see the object of your mind is subtle one, until that probably hard to see. Subtle one. Your mind is all over the place.

In any case, one thing for sure. Your mind is subject and object both, okay? So mind to mind. So when you meditate, subject mind meditating on object mind. So then you don’t find another mind, separate mind, subject mind. They’re not separate, okay? So this is why it says mind doesn’t exist within the mind. So something kind of like you have a box, then you put something else inside the box, different things. Not like that. Not separate thing. It’s mind, just mind. Mind to mind. Same mind. Okay. And mind doesn’t exist within the mind. And something separate mind, doesn’t exist within mind means something separate doesn’t exist.

And true nature of the mind is Clear Light. Clear Light and cognizer.

Or you could say recognizer if you are seeing second time, is a recognizer. And also, according Prajnaparamita, Buddhist philosophy, the definition of mind is … clear and knowing. Clear and knower. Selsing, clear, rigpa is knower. Clear and knower. That’s the definition of mind. Now, mind doesn’t exist inherently or independent. Sometimes, you might think mind does exist inherently because mind is subtle, and most subtle thing, no one really knows what mind is. Maybe, mind is inherent existence, and something.

Emtpiness of Mind is subtle

It’s easy to see the impermanence and emptiness of the form, and feeling, because they keep changing, perceptions. But mind is something very, very subtle. Then you might think, mind does exist inherently, independently. No. Mind doesn’t exist inherently, independently. Because if you meditate on the mind, you don’t find inherently existing mind, or independent existing mind. There is not one mind, or many mind, this or that. And what is mind? So mind is basically a collection of thoughts. Or you could say procession of thoughts. Like you see the people who have the parade, or traffic, one car after another car.

So like that, so many thoughts, coming and going. so mind doesn’t exist, inherently or independent. This is the meaning of emptiness of mind. And does not exist inherently, independent. But mind do, of course, exist. And on the relative level, and conventional level, the mind is the root of everything. Our mind is the cause of our happiness, our mind is the cause of our suffering. And this is the ordinary mind. And Gampopa, the great Tibetan Buddhist master, Gampopa, he was a Milerepa disciple. Gampopa said, the root of samsara is ordinary mind. And so, it actually means we don’t see the mind as a Buddha nature. We don’t see, there’s a Buddha nature within every mind, every sentient being. So this is an ordinary mind.

Mind that is ignorant and deluded. And that’s the root of samsara. Once you see the Buddha nature within you, and Tatathagharba, the potential of the Buddha. And then, is no longer ordinary. And once you experience emptiness of the mind, your mind is no longer ordinary mind, right? Because you have wisdom. Wisdom of shunyata. And is no longer empty, and no longer the root of samsara. Otherwise, it’s the root of samsara, ordinary mind, okay? So this is why you meditate on emptiness of consciousness. Emptiness of mind.

So now, “Shariputra, likewise, you should look, all phenomenon of emptiness. All phenomenon on emptiness, emptiness of definition, unborn, unceasing, unending, and undefiled, and so forth. There is no defilement. There is no emptiness of defilement. There is no beginning, there is no end, and so on, and so forth. Also, emptiness of sense consciousness. Here in the Heart Sutra, it states, sense consciousness are also empty of inherent existence. For example, eye, ear, nose, tongue, body, mind.

Death and sickness are just imputed labels

So all the senses, eye, ear, nose, tongue, body, mind are emptiness. Likewise, the object of eye, ear, nose, tongue, body, mind like form, sound, smell, taste, touch, touchable. All these things are emptiness, because they do not exist inherently. They have no inherent nature. They keep changing, all the time. They’re dependent on our eyes. And likewise, all the elements. And then, go on. For example, birth, death, old age, sickness, are all emptiness. Emptiness of inherent existence. They don’t last forever and ever. And when you look at what is birth? What is death? What is sickness? And so forth. These are the labels, impugning, right?

And for example, birth. Okay, we’re born here, in this world. And actually, the birth started at the first moment of the conception, inside the mother’s womb. When you’re born, when you come out, you’re already nine months old, nine months old. And old age already started, from the moment you are born. So where is the birth, and where is the old age? And birth is happening. Old age is happening. And death is happening. And all the time, what we call momentary old age, momentary death, is all happening. So all the time, it’s happening. And there’s not one pure, or another pure.

There is no, really, inherent existent birth. Or old age, or death. So if you meditate on emptiness of birth, old age, and death, if you understand meaning, deep meaning of emptiness of birth, old age, death, then you can overcome fear of old age and death.

One can overcome aversion to old age. Oh, I don’t like become old, and you know? I don’t look good, and so on, and so forth. I look strange, I look different, so on and so forth. All those aversions are gone. Instead, you feel how I feel, good. I’m old now, I feel … and accomplished a lot. I have done lots of things in life. I have accomplished so much. I like to celebrate my old age, instead of feeling aversion.

And also, look at death, likewise. If you’re dying with a natural cause, dying due to old age, then death is completion of life. And it’s time to celebrate. So these kinds of knowledge arise from understanding of emptiness, and interdependent of the birth, old age, and sickness.

This is why Heart Sutra is very precious. Very special. And it’s when you read, a short sutra, is sort of simple. And some people think it’s simple, because they don’t understand, right? And also, a bit confusing, and a bit negative, are the words. Like, eye, no eye, no ear, no tongue. But no attainment, no none attainment, that’s very confusing, right? If there’s no attainment, then why are we trying to attain something? Why do we meditate?

Emtiness of Four Noble Truths

So it is not a simple, and not so easy, either. And so, it is very precious teaching, practice.

Likewise here, the [Emptiness of the] Four Noble Truths, again, here. So no suffering. No cause of suffering. No cessation of suffering. No path through cessation of suffering. Four Noble Truths. So we’re not saying there’s no Four Noble Truths. Buddha taught For Noble Truths after his enlightenment. He enlightened in Bodh Gaya, then he walked over to Varanasi, crossed the Ganges River. He went to… Sarnath, deer park. And there, he taught Four Noble Truths.

The very first teaching of the Buddha is Four Noble Truths. Nobles Truths of suffering, Noble Truths of the cause of suffering, Noble Truth of cessation of suffering, Noble Truth of a path to cessation of suffering. So again, the Four Noble Truths are also emptiness, and suffering is emptiness. Cause of suffering is emptiness. Cessation of suffering is emptiness, path to cessation of suffering is emptiness.

To attain Enlightenment, practice Prajnaparamita

Now, I will wrap up the Heart Sutra. I won’t talk too much.

And those of you wish to attain enlightenment, and you should practice Prajnaparamita. And Prajnaparamita is called Mother of all the Buddhas, Prajnaparamita. We say, Great Mother and Perfection of Wisdom, and the Mother of all the Buddhas. So this is a kind of analogy, or example, right? So all the Buddhas of the past, Buddhas of the present time, and the Buddhas of the future, and all the enlightened beings of the past, present, and future, rely on perfection of wisdom. This is the way to become enlightened.

If you would like to become enlightened Buddha, you should practice perfection of wisdom. Meditate on emptiness. Meditate on shunyata. And then, one can [ultimately] become enlightened. For that reason, we call Prajnaparamita is Mother of all the Buddhas, perfection of wisdom. And Heart Sutra mention, all the Buddhas of the past and present, future, are dependent, rely on perfection of wisdom.

Dharani Mantra of Perfection of Wisdom

And now, there’s a Dharani, there’s a mantra here the mantra of perfection of wisdom. Which is

Om Gate Gate Paragate Para Samgate Bodhi Soha

[Pronounced Ohm gah tey gah tey para gah tey para sam gah tey boh dee soh ha.]

This mantra, or Dharani, is the mantra of perfection of wisdom. So the mantra, om gate gate paragate para samgate bodhi soha is the essence of the Heart Sutra. This is the first kind of mantra. And it says here, the mantra of Perfection of Wisdom. Mantra of Prajnaparamita. Mantra of great mind, great realization. mind… It’s a mantra of great consciousness. Maha Sita, Sanskrit word, maha sita.

So when you meditate on the meaning of Prajnaparamita, meaning of mantra, the gate mantra, then you will obtain realization of shunyata. And realization of perfection of wisdom. Then, your mind becomes the advanced mind, and you are getting closer, closer to enlightenment. And therefore, your mind is the great mind, great rigpa. [foreign language 00:29:08] so this mantra is also supreme mantra, unequal mantra, and uncommon mantra. This mantra is a supreme mantra, and a precious mantra. And a mantra is a protection of the mind, protection of the heart. And mantra is medicine for the mind. Remember, mantra is the medicine for the mind. And this mantra is the origin of mantra, one of the very first mantra’s. And we call it Dharani. Dharani is like mantra.

So just reciting this mantra is very powerful. It is healing our heart, healing our mind, and healing sorrow and suffering. Gate gate means going, going. Paragate para samgate bodhi soha, going beyond samsara, going beyond the cycling existence. And we go beyond birth, old age, sickness, and death. And going beyond suffering. Beyond blames and so forth. And then, one will become enlightened. And para samgate bodhi soha, going towards the enlightenment, reaching the enlightenment.

And then, at the end of the heart sutra, Buddha, himself, came out from profound samadhi of illumination. And the Buddha said, “Oh, good, good.” He rejoiced, rejoiced the dialogue that had, the dialogue between Avalokitesvara and Sariputta, he rejoiced, he give his blessing, he give a confirmation. “What you discussed is perfect, I rejoice.” And now, it becomes the sutra. It actually equivalent of the teaching of Buddha, because Buddha, himself, give blessings and confirmation. So yeah. So I think I will leave it here, now.

Thank you very much. [End of transcript of commentary.]

The mantra follows the teaching, sung beautifully by Yoko Dharma:

Om Gate Gate Paragate Para Samgate Bodhi Soha

The Heart of the Perfection of Wisdom Sutra

(Ârya-bhagavatî-prajñâpâramitâ-hridaya-sûtra)

Thus did I hear at one time. The Bhagavan was dwelling on Mass of Vultures Mountain in Rajagriha together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called “Profound Perception.”

Also, at that time, the bodhisattva mahasattva arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature.

Then, through the power of Buddha, the venerable Shariputra said this to the bodhisattva mahasattva arya Avalokiteshvara: “How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom?”

He said that and the bodhisattva mahasattva arya Avalokiteshvara said this to the venerable Sharadvatiputra. “Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature.

“Form is empty. Emptiness is form. Emptiness is not other than form; form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors, and consciousness are empty.

“Shariputra, likewise, all phenomena are emptiness; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.

“Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance, and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no non-attainment.

“Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end-point of nirvana. All the buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom.

“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”

Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”

The Bhagavan having thus spoken, the venerable Sharadvatiputra, the bodhisattva mahasattva arya Avalokiteshvara, those surrounding in their entirety along with the world of gods, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by the Bhagavan.

(This completes the Ârya-bhagavatî-prajñâpâramitâ-hridaya-sûtra)

About H.E. Archarya Zasep Tulku Rinpoche

Zasep Tulku Rinpoche teaching in Mongolia.

Rinpoche is spiritual director of many temples, meditation centers and retreat centers in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

Video: Heart Sutra Commentary by H.E. Zasep Tulku Rinpoche Part 1: Teachings on Emptiness and the Skandas of Form and Feeling

Venerable Zasep Rinpoche — Sat, 02 Jun 2018 21:12:02 +0000

Part 1 of an important commentary on Heart Sutra, and especially on the true nature of Shunyata (Emptiness) — a concept often misinterpreted. Heart Sutra is the most important sutra teaching on Shyunyata. In part 1 of his 2-part teaching on the Heart Sutra, H.E. Zasep Tulku Rinpoche goes into detail on the first two Skandas (Form and Feeling):

Form is Emptiness; Emptiness is Form. Feelings are Emptiness; Emptiness is Feeling.

He explains the profound meaning — and why it is comforting to Buddhists. Rinpoche starts by explaining dependent-arising and how we do not exist independently. His discussion on Emptiness of Feeling is especially helpful for people who are going through difficult times. Watch for Part 2 of this series, where Rinpoche discusses the remaining three Skandas and helps us understanding the profound concepts of Shunyata.

Part 2 of this commentary is now live here>>

Full video of part 1 of the commentary and teaching on the Heart Sutra plays below:

H.E. Zasep Tulku Rinpoche brings clarity for all levels of student on this difficult concept and delivers a wonderful commentary on this important sutra. The Heart Sutra or Essence Sutra presents the meaning of Shunyata in a very concise and penetrating way. It is the briefest of all the Perfection of Wisdom Sutras. The full-length Sutra of the Perfection of Wisdom has 100,000 verses. Then there is the middle length Perfection of Wisdom Sutra, which has 20,000 verses, and then a shorter version of 8,000 verses.

Part 2 of this commentary is now live here>>

Full Biography of H.E. Zasep Rinpoche below Heart Sutra.

H.E. Zasep Rinpoche delivering an inciteful commentary on The Heart Sutra at Gaden Choling in Toronto.

Transcript of the Commentary on Heart Sutra part 1 from H.E. Zasep Rinpoche

The subject of the teaching today is a commentary on Heart Sutra. Heart Sutra is the essence of Prajnaparamita sutra. The reason why it is called heart, because it is the essence; also it’s like a physical heart of human body, it’s one of the most important organs of the human body. Like that, this is one of the most important teachings.

It starts with, “Thus have I heard.” So after Buddha entered Nirvana, his disciples, great disciples, Mahākāsyapa, Shariputra, Subhuti, Ananda, and so forth gathered together with the thousands other monks and practitioners and had a great council, and then they decided to record the teachings.

So one of the great disciples, Shariputra said, “Thus I have heard”. So they recorded the teachings in their mind, in their deep, profound samadhi and unforgetting samadhi. So then they start talking, and then wrote down on palm leaves, this is how it started.

The Heart Sutra was taught at Vulture’s Peak Mountain in Rajagriha in central India, Magadha Kingdom. And there is a mountain, and these rocks have shape like vultures, like they’re gathering. That’s why we call the Vulture’s Peak Mountain.

There’s another story that is before or during Buddha’s, during the teaching, the many enlightened ones and yogis and arhat who could fly like a bird in the gathering — and they flew like a bird, like vultures, and that’s why it’s called Vulture’s Peak Mountain, and so many of them gathered like flocks of birds. And so these are different ways of interpreting the word, “Vulture’s Peak Mountain.”

So many Bodhisattvas gathered and many arhats gathered, and at that time Buddha himself entered into deep, profound samadhi. And it’s called profound illuminations… entering profound samadhi.

The Heart Sutra is actually not a spoken word of the Buddha (it is the spoken word of Avalokiteshvara), and this sutra is endorsed by the Buddha and approved by the Buddha and blessed by the Buddha himself. And what happened here is that Buddha himself entered into this deep samadhi, then Bodhisattva, Avalokiteśvara, and Shariputra, who were sitting close to Buddha, perhaps on each side of the Buddha, and then there was so many listeners and Bodhisattvas and arhats, monks, and so forth.

The very face of compassion, Metta personified in glorious Avalokiteshvara, the compassionate Buddha, who explains Emptiness in the Heart Sutra on Vulture’s Peak. Shakyamuni Buddha listened and endorsed the teaching.

And at that time, Avalokiteshvara himself was looking at that deep meaning, true meaning of Prajnaparamita. And then Shariputra made a request to Avalokiteshvara, and Avalokiteshvara started teaching. Avalokiteshvara said,

“Five skandas, the nature of the five skandas are empty of true existence, or empty of inherent existence.”

And by the blessing of the Buddha, Shariputra was encouraged … to ask questions to Avalokiteshvara and he asked questions on the Perfection of Wisdom, and at that time then Avalokiteshvara said to Shariputra, “Those who wish to listen, who wish to practice and meditate on Prajnaparmita, and those sons or daughters or anyone who wish to listen and meditate and practice Prajnaparmita, then they should look deeply and concentrate and try to understand meaning of Prajnaparmita.”

Cover of a precious copy of the Heart Sutra.

Prajnaparmita means “Perfection of Wisdom” or transcendental wisdom… So then Avalokiteshvara said,

“The five skandas are empty of inherent existence. The nature of five skandas are empty of inherent existence, and form is emptiness; and emptiness is also form. Likewise, feeling is emptiness; and emptiness is also feeling. Likewise, perception is emptiness; emptiness is also perception. And likewise mental formation is emptiness; emptiness is also mental formation. Likewise, consciousness is emptiness; emptiness is also consciousness.”

So all five skandas are emptiness, or empty of inherent existence. So what it means is that each of five skandas — they do not exist inherently, and they are independent. So when we hear, when we talk about form is emptiness, we’re not talking about the form doesn’t exist, there is no form, and we’re not negating the form or refuting the form. How could you do that? Not possible and not necessary.

And form is emptiness means the true meaning, deep meaning, at an ultimate level, the form doesn’t exist all by itself, and independently.

So if you look at, or when you look at, when you meditate, if you look at the body from meditate … If you do analytical meditation and look at from the top of your head to the bottom of your feet, go slowly, do what we call “sweeping meditation,” it’s like you’re sweeping the floor with a broom from one end of the room to the other end of the room, and that’s sweeping, right, sweeping the floor. Like that, we can do sweeping meditation of the body. Our modern term, today’s term of technology, you could say, “scanning the body.” So you can do that, and you look through the body, outside the body, and outside this body, or inside the body, doesn’t exist independently, inherently.

Six-Armed Avalokiteshvara Expounding the Dharma: Folio from a Manuscript of the Ashtasahasrika Prajnaparamita (Perfection of Wisdom) | India (West Bengal)

This body is high maintenance, as we all know. You have to eat good, you have to drink water, you need to sleep, you have to do exercise, and you need go for a walk, drink lots of water, and so on and so forth. And then you try to do some practice meditation, a mindfulness calm abiding meditation, you do mantras and so forth to release your stress and tension, mental health and happiness and so forth.

This body is high maintenance, so this body need a lot of things, and this body is dependent on so many things. And ever since the body is started, when the body was very small, and inside mother’s womb, and as you grow, as a baby, and then you have more maintenance. And as you get bigger and bigger, more food and more consumptions, require so many things.

So this body is interdependent, and what we call, “dependent-arising.” But at the same time, this body is empty of inherent existence. So the emptiness and dependent-arising, they are co-existent, like one side of the door is the entrance, the other side of the door is the exit. So it’s one door, without entrance there is no exit; without exit, there is no entrance.

Dependent-arising and Emptiness are One

Likewise, dependent-arising and emptiness are one. For example, when we say dependent-arising, it naturally means there is no independent, right? Nothing is independent exist. So that’s the same as when you say emptiness, emptiness of inherent existing, or independently existing. So this body doesn’t exist independently, it cannot live, support, and sustain independent.

Dependent Co-Arising depicted as a cycle. Although we speak of “beginning at ignorance” it’s actually a never-ending Samsaric cycle.

So therefore, we are saying here form is emptiness, the Avalokiteshvara said, “Form is emptiness.” And when you look at the form, you don’t find the independent existence, any part of form, or any kind of form, therefore the form is emptiness.

The emptiness of the form is a form because the emptiness of the form is based on form. Without the form, there is no emptiness of form. So emptiness of form is based on form, for that reason we say the form is emptiness; emptiness is also form. The emptiness of form is form.

Lama Tsonkhapa commentary

Lovely statue of the great sage Lama Je Tsong Khapa.

So this is how we have to understand dependent-arising, emptiness are co-existent. This is what Lama Tsongkhapa advised or said in his commentaries, and one should not separate dependent-arising and emptiness

As long as you are separating, totally separating dependent-arising and the emptiness, then you don’t understand emptiness, because they are one. And this is the middle way, what we call Madhyamaka, so form is emptiness.

Why do we meditate on Emptiness?

Now, so why do we meditate on the emptiness of form, and why do we have to try to understand emptiness of form? Because this body, as I said, it has lots of many parts, and I mentioned that, right?

So also, we have attachment to this body, and we have aversion to this body, we have some form of aggression towards this body, or somebody else’s body, and lots of mental defilements: ignorance, attachment, and anger, and so on and so on, lots of mental defilements arising.

Craving food, alcohol, drugs, “I want, I want”

And due to this body, and for example, craving for food and drink and this and that, alcohol, cigarette, drugs, all these cravings, because your body says, “I want this, I want this, I need this.” Not just body, but mind too. It is all associated, all five skandas go together.

Shakyamuni Buddha meditated under the Bodhi Tree, ultimately attaining enlightenment. He wrestled with temptations, demons, and vile cravings. Mindfully watching these cravings or thoughts as an observer can help the meditator, ultimately, conquer obstacles.

So this is why we meditate on emptiness of form, [inaudible 00:16:37], so when you meditate on form, emptiness of form, then you begin to see the nature of this body is emptiness, right, and Shunyata, and doesn’t have inherently good or bad, and this and that.

And the meditation on emptiness of the form is remedy, and is antidote for defilements and attachment and craving, desire, and so forth that has to do with this body and arising from this body, coming and going and so forth.

For example, we have neurosis, we have attachment, and because of this body,

“Oh, I’m not beautiful anymore, I’m getting old, my body is changing, I look awful.” And this is fear, right? This is fear and also sorrow and sadness, and all this is happening because of the body and this form, and craving on this form.

This is why we will meditate on emptiness of form. It is very beneficial, we can overcome attachment, craving, and fear, and anxiety and so on and so forth. This is why we meditate on emptiness of form first.

The Second Skanda: Feelings

And then the next second skanda is the feeling, the Buddha said, “Feeling is emptiness; emptiness is also feeling.” So now, similarly we are, as human beings, living beings, here we have a feeling. We have usually three types of feelings: happy feeling, unhappy feeling, and neutral feelings.

The root of suffering is attachment and clinging.

And then the next second skanda is the feeling, the Avalokiteshvara said, “Feeling is emptiness; emptiness is also feeling.” So now, similarly we are, as human beings, living beings, here we have a feeling. We have usually three types of feelings: happy feeling, unhappy feeling, and neutral feelings.

So the feelings go up and down and change. One day you’re happy, next you’re unhappy, and then this week you’re happy, next week you’re unhappy, or sometimes feeling changes within the day or within hours.

And then sometimes you neither feel happy nor feel sad, and you feel a kind of neutral feelings, or perhaps dull feelings, and gray kind of feeling, and also slowly, slowly kind of a depressing feeling. And that’s why people get depressions, and then very, very difficult. And once you’re going into depression, it can be very difficult. And then you have to take drugs and so forth, then side effects and so forth.

So there’s different kind of feelings, and the feelings are also cause of defilements, and some feelings are cause of grasping and excitement, whatever, and unbalanced, goes up too fast or goes down too fast, whatever, no equilibrium, no equanimity. So that’s why we meditate on feeling first, see what is feeling, and then how does the feeling exist? And does the feeling exist independently, permanently, or not? And you meditate and look at the unhappy feeling, and then meditate on anicca, the impermanence of feeling, and feeling changes.

So when you meditate on impermanence of feeling, then you feel, “Well, it’s not a big deal, my feelings change. Right now I feel a bit sad, alone, but I’ll be okay.

Tonight or tomorrow, I will be fine, especially if I meditate and practice mindfulness and breathing, or if I meditate on deity yoga and do practice, and so forth, I will feel better.

For an earlier transcript of a previous commentary on the Heart Sutra from H.E. Zasep Rinpoche, (2014), please see>>

The Heart of the Perfection of Wisdom Sutra

(Ârya-bhagavatî-prajñâpâramitâ-hridaya-sûtra)

“Form is empty. Emptiness is form. Emptiness is not other than form; form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors, and consciousness are empty.

“Shariputra, likewise, all phenomena are emptiness; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.

“Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance, and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no non-attainment.

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”

(This completes the Ârya-bhagavatî-prajñâpâramitâ-hridaya-sûtra)

About H.E. Archarya Zasep Tulku Rinpoche

Zasep Tulku Rinpoche teaching in Mongolia.

Video: Vipashyana Mahamudra (Vipassana) short teaching on Madyamuka and brief guided meditation with H. E. Zasep Tulku Rinpoche

Lee Kane — Wed, 21 Feb 2018 01:00:53 +0000

Venerable Zasep Tulku Rinpoche, spiritual director of many meditation centres in Canada, U.S. and Australia, returns to Gaden Choling Toronto Canada March 23-April 4 2018. He is currently teaching in Mongolia.

In a short 20 minute video teaching (followed by a brief guided meditation), H.E. Zasep Rinpoche introduces and clarifies the complex concepts of Vipashyana Mahamudra (Vipassana in Pali): literally: “liberating the mind.” [Video plays below. Full transcript below video (pending)].

Practices include, mind observing the mind, mind as object and mind as subject, mind as object and “I” as subject. Although the teaching is an advanced topic, Rinpoche helps clarify a subject that sometimes baffles students.

Meaning of Mahamudra: “Maha” means “great” and “Mu” means “Emptiness”; “Dra” means “Liberating.” Literally: “When you experience shunyata — emptiness — then your mind will be liberated.”

After the teaching and the short medtiation, enjoy Yoko Dharma chanting the Shakyamuni Mantra: Om Muni Muni Maha Muni Ye Soha.

NOTE: H.E. Zasep Rinpoche will be on a teaching visit March 23-April 3, 2018 (See details below.)

Video Teaching:

Quoting from numerous texts, and eloquently illustrating with examples, Rinpoche helps spark at least an initial understanding of concept — then, encouraging students to study and learn more on this important topic.

Rinpoche explains the two levels of Mahamudra: Sutra and Tantra. Sutra Mahamudra has two levels: Samatha (which is common amongst Buddhist practitioners) and Vipassana (which is much less practiced.) “Usually when we do Mahamudra, we meditate on the mind… the subject is the coarse mind. The object is the subtle mind.”

Transcript

(Note: any errors are the errors of the transcriber)

The subject of the teaching and meditation is Mahamudra. According Gelug tradition, we call also Ganden tradition. Some people maybe haven’t heard Gelug Mahamudra, and yes, we do have a wonderful Mahamudra teachings, very profound teachings. The Mahamudra practice, according Gelug lineage, is a direct one. It came from Buddha Shakyamuni then to Manjushshri. The lineage from Manjushri to … Lama Tsongkhapa. And then it gradually come down to the first Panchen Lama Losang Chokyi Gyaltsen. And then, come down to current, until now. It’s unbroken lineage, we have. And a very unique practice.

So, there are different levels of Mahamudra. First of all, Sutra Mahamudra, Tantra Mahamudra, two levels and Sutra Mahamudra, also has two levels; Samatha Mahamudra and Vipashyana Mahamudra. At this point I was requested to talk about Vipashyana Mahamudra, because Samatha Mahamudra is quite common, especially in the Kagyu tradition. And there are a number of books and you can find them. And some of the Mahamudra teaching according Kagyu and Gelug are more or less same, or similar. I should say similar.

And Vipashyana Mahamudra is different. For this is why I am talking here, Vipashyana Mahamudra. And Vipashyana Mahamudra is also known as a Madayamaka. And Uma Chenpo, a Tibetan word. Uma Chenpo means great Madayamaka. Lama Tsonghkapa himself used the term, uma chenpo instead of Mahamudra, then the first Panchen Lama Losang Chokyi Gyaltsen, he compiled root texts of Mahamudra and auto-commentary, his own commentary. So there’s lots of details on Mahamudra teachings. I have received this teaching from my Guru.

So at this time, I will explain little bit, Vipashyana Mahamudra… So, usually when we do Mahamudra meditation, we meditate on the mind. The subject is the mind. The object is the mind.

The subject is coarse mind. The object is subtle mind. So it’s like mind to mind, according Theravadan Buddhist Vipashyana meditation, there’s a word called mind to mind, body to body. Okay, kind of like that mind to mind. So, here the object is the mind.

Now, I should actually say, the literal meaning Mahamudra, Mu is shunyata, emptiness. Dra is liberating quality. When you experience shunyata, Mu, emptiness of the mind, then your mind will be liberated. This is the great one. This is why Maha means the great one.

Very famous Indian Buddhist philosopher, Master Aryadeva, said in his Four Hundred Verses… said even slightest doubt or when you have a doubt or some inquiring mind about shunyata, that is marvelous. That inquiring mind of shunyata will eliminate or destroy your samsara, like you’re holding chopping knife and chopping down vegetables or chopping some material. So this is example, very beautiful and powerful.

So here, meditating on the mind, and you focus the mind on the mind. But here, now Vipashyana Mahamudra is meditating on emptiness of the mind. Okay. So first of all, I should say a few words about the mind. What is mind anyways? So, mind is consciousness. We have primary mind, and secondary mind and mental factors, and so forth. I’m not gonna go into all this detail. And you can study text Pramanavarttika, and Abhidarma, and Madyamaka, and so forth.

So, according to Prajnaparamita Sutra, states mind doesn’t exist within the mind. The true nature of the mind is clear light. Okay. So, when it says mind doesn’t exist within the mind, that means when you look at the mind, you cannot find the mind on the level of inherent existence. You cannot find. That’s why mind doesn’t exist within the mind. True nature of the mind is clear light. The more you meditate on the mind, you experience the nature of the mind is luminous and clear light. And spacious. And stillness.

Okay. So the Tibetan word for this is ‘Semla sem mache! Sem kyi rangzen osel wa wo!’ Okay, this is from the Prajnaparamita Sutra. Semla sem mache! Sem kyi rangzen osel wa wo! Okay, ‘Semla sem mache’ means mind doesn’t exist within the mind. And ‘Sem kyi rangzen osel wa wo!’ means nature of the mind is clear light.

Now, when you meditate on the mind, look at the mind and you can’t find mind. It’s like you peeling the onion, keep peeling, peeling, nothing left. All you have is the onion, there’s no seed, there’s no solid substance. Okay, that’s one example.

And the true nature of the mind is clear light. Clear light here referring to emptiness. It does not mean some kind of bright light, like sunlight, moon light or a torch or a flashlight. And emptiness …

So now, I will explain the technique, how to meditate. According in Ganden Tradition, and Gelug Tradition, first we’ll, first of all you meditate on emptiness of personality… that make emptiness of personality. And emptiness of the mind. As the Buddha said in the Heart Sutra, form is emptiness. Emptiness is also form. There is no form other than emptiness and no emptiness other than form. Likewise, feeling, perception, mental formation and consciousness. So consciousness emptiness. Emptiness is also consciousness. There is no consciousness other than emptiness. There is no emptiness other than consciousness.

First of all you sit on the cushion, comfortably, meditate. And you do mindfulness breathing. We do nine-point breathing exercise and do some of the Mahamudra and observing your mind. Your mind is observing the mind. It’s called resting the mind in the natural state. So you sit down, resting your mind.

Resting the mind in the natural state. So, resting, the word resting is very important one because our mind is restless, as you know. And always thinking, thinking, thinking, thinking, asking questions, this and that, busy, busy, busy. And you, your mind becomes so restless and thinks so much, and your mind is exhausted. So that’s why we need to do resting mind. Just like your body, when the body’s tired you need to rest. Right, you sit down or lie down and so on. Resting the mind in natural state. Why natural state? Unfabricated and unaltered mind. Just be here and now in the present moment. Just be. Just rest the mind in the natural state. Try cultivating a calm abiding mind. Not intentionally. When you are sitting resting your mind in a natural way, natural state, then calm abiding mind is happening naturally. So that’s the foundation.

Then you do the Vipashyana Mahamudra. So you observe your mind, okay look at the mind. And you don’t see the beginning of mind. You don’t see the end of the mind. And you don’t see the mind right now, right here in front of you. And all you see is the subject of the mind and the awareness. Your mind is the awareness and knower and cognisor. That’s all you have here. You should know that. And you see now, where is mind. You experience some aspect of emptiness of mind and what we call the dawn of emptiness of the mind.

Then suddenly, some thoughts come, right? And you see it all, this thought, that thought. But that is your mind, but that thought already came. Not here. You cannot see the mind and in other words, your mind, the subject mind and object mind cannot be same time. Cannot be simultaneous. They don’t exist simultaneously.

You only see the second moment of the previous thought that is already rising. So that’s previous thought now, and that’s okay. You see that, and then it’s gone. But no longer holding, just let it go, let it go and stay in this moment. Then naturally, awareness of the mind is here. Awareness is here. And stillness is here. And spaciousness of the mind is happening. And some level of emptiness is happening. Experiencing little bit. This is your focused mind on that. And this is Vipashyana Mahamudra.

Then, that’s the mind, right focused mind on the mind. But then what about I? What about self? I am the person who’s meditating on Mahamudra. I am the meditator of Mahamudra. Where is I or self? Same way you look at the I. Okay, so now your mind is the subject. The object is I. Where is I? What is I? Not so much, about where is I, but what is I? Also, what is self? I or self or me, all those different labels right, it’s the same thing.

So what is self? What is I? I is only the concept of I. Self is only the concept of self. There is no self other than the concept of self. There’s no I other than the concept of I. It’s a label. We’re imputing the label of self and I on this form, this body. We got this habit of doing this. It’s there. Now, is that wrong? Putting the label of I or self? No, nothing wrong. Not only you do have to put label I or self in order to communicate on a conventional level, right? Nothing is wrong.

As long as you’re not grasping onto self and I. As long as you don’t grasp on self and I, this is the point. So when you meditate in this way, your grasping mind of self or I will be subside. Gradually become less and less. You only have the concept of self or I. Nominally and you function yourself in this light in this way, dependent arising an emptiness, both at the same time.

Lama Tsongkhapa’s advice: one should mediate on emptiness, dependent arising, both co-exist. They do co-exist. There is no emptiness without dependent arising. There’s no dependent rising without emptiness of self.

Going back to the meditation, so you observed self and me. There’s no self and me. Where is self? There’s no self. It’s like you are imputing the label on a car and a machine — car — let’s say Toyota or whatever, or Honda, or Hyundai and Kia, whatever. So you impute the label on car and you have all the parts of car; engine and wheels and transmission and et cetera, et cetera. And you impute the label, made in Japan or made in Korea, and then it becomes a car. And when you take them all apart, there is no Toyota or Honda, just parts.

Like that, our own person or self doesn’t exist, when you meditate on them, when you investigate by intellectual mind. This kind of meditation is known as an analytical meditation. First we have to do analytical meditation when we do meditation on emptiness of personality. Analyze. But not too much analyzing. You analyze then you stop and make closure. You say, “Okay, now I experience glimpse of emptiness of self or I. Or emptiness of mind.”

But at the same time, on that relative level, there is mind, there is consciousness, there is I. I am the one who’s meditating. I am the one creating good kharma. So you make the conclusion, closure this way. A brief explanational emptiness of the mind and person and Vipashyana Mahamudra meditation according to Gelug Tradition.

Meditation

So I like to leave the meditation on resting mind in the natural state. I would like to ask everybody sit comfortably on meditation cushion or on chair. Keep your back straight. So, resting your mind in a natural state. Which means, your mind is in the present moment and here, right here. Do not go to the past. Do not go to the future. And only be here, in this very moment.

(Ringing Bell)

(Silence)

(Music Playing)

(Singing)

Om Muni Muni Maha Muni Ye Soha

(Shakyamuni’s mantra)

H.E. Zasep Rinpoche’s Toronto Teachings March 2018

H E Zasep Rinpoche teaching in 2016 at Gaden Choling.

When H.E. Zasep Tulku Rinpoche returns to Gaden Choling, Toronto — after yet another extensive teaching tour that took him from Vancouver to Mongolia — he will offer some very rare and treasured lineage teachings and initiations. One in particular — Guru Padmasambhava and Amitayus empowerment — is a long-life practice very rarely given, from lineage of famed Gelugpa Yogi Mahasiddha Takpuwa Dorje Chang. Details at Gaden Choling’s website (new information likely will be added between now and the visit.)

Rinpoche will also teach a weeekend retreat on Medicine Buddha at Owen Sound, Ontario.

Fri., Mar 23rd, 7pm-9pm: Vajrasattva Yab-Yum Tantric Initiation.

Vajrasattva is a manifestation of Buddha Conquerer Vajradhara and his practice is one of the most powerful healing and purification techniques in Vajrayana Buddhism. For a feature story on Vajrasattva, please refer to>>

Sat. & Sun., Mar. 24th & 25th, Both days 10am-4pm: Commentary on Yamantaka Tantric Practice

Yamantaka is the Anutara or Highest Yoga Tantra aspect of the Buddha of Wisdom, Manjushri. This practice is at the heart of the Gelugpa Tradition and a source of the highest spiritual attainments. H.E. Zasep Rinpoche will give detailed commentary and instruction and lead discussion on the many aspects of Yamantaka practice. A “must-have” for those who have received the Yamantaka Empowerment. Open to Initiates of Yamantaka practice. (This is a Highest Yoga Tantra practice. Please only attend the commentary if you have initiation.)

Tues., Mar. 27th, 7pm-9pm: Chittamani Tara Empowerment

Chittamani or “Mind-Jewel” Tara is the Anutara or Highest Yoga Tantra aspect of Green Tara, the Buddha of Compassion and Wisdom. Chittamani Tara is a relatively new practice, coming from a cycle of 13 Initiations from the “Clear Vision” of famed Gelugpa Yogi and Mahasiddha Takpuwa Dorje Chang in the 19thC and is unique to the Gelugpa Tradition. A peaceful, direct but very profound practice of Green Tara, Chittamani Tara is a source of the highest spiritual attainments in Tantra. For a detailed story on Chittamani Tara, please refer to>>

March 31 – April 1st Weekend Medicine Buddha healing teaching in Owen Sound

Medicine Buddha practice is a strong healing practice. (Visit https://sittingatthegate.wordpress.com/ for details)

Tues., April 3rd, 7pm-9pm: Guru Padmasambhava and Amityus Empowerment

This Initiation is extremely rare, again from the “Clear Vision” of famed Gelugpa Yogi and Mahasiddha Takpuwa Dorje Chang in the 19thC, like Chittamani Tara and is both unique to the Gelugpa Tradition and unique in that it combines the Deity practice of Amitayus, the Buddha of Infinite Life with the Guru Yoga practice of Guru Rinpoche. In terms of Gelug practice, this makes it very singular & special. It is a healing and long-practice as well.

Wed., April 4th, 7pm-9pm: How to do Tantric Sadhanas and Tsog offerings

H.E. Zasep Rinpoche will teach and give commentary on how to do basic Tantric practice & rituals as well as Tantric Feast Offerings.

Events: $25. Members / $30. Non-Members per event

Mar. 24th & 25th weekend package: $40. Member / $50. Non-Member

About H.E. Zasep Rinpoche

H.E. Zasep Tulku Rinpoche with a line from his “long life prayer” which was composed by his teacher HH Kyabje Trijang Rinpoche.

About Yoko Dharma

Yoko Dharma

Yoko Dharma sang the beautiful Shakyamuni mantra at the end of the meditation. Buddha Weekly has featured a number of her gorgeous mantras in stand-alone videos. Please refer to here for other Buddha Weekly videos>>

From her website:

Her motivation to break through cultural barriers using music as the conduit for positive global change and peace, is a call to action and transformation of one’s mind, which is given to the listener through Yoko’s conscious lyrics throughout the album. Steeped in the basic human qualities of love, compassion and awareness, Yoko draws from the deep rooted wisdom that Tibetan Buddhism has given her in her life and reflects this in her songwriting. Between Marty Rifkin’s expertise and Yoko Dharma’s strong message and powerfully sweet voice, I have no doubt that Yoko’s debut RnB album will shake the globe, stirring international fans everywhere!

Shakyamuni Mantra video — chant these Holy sounds to bring in a prosperous lunar new year. Happy Year of the Earth Dog!

Lee Kane — Thu, 15 Feb 2018 21:58:03 +0000

Bring the sacred and blessed sounds of Shakyamuni Buddha’s mantra into the Lunar New Year 2018, Year of the Earth Dog. Enjoy or chant along with this Holy mantra, sung here by the amazing Yoko Dharma. [Bio below.]

For a full feature on Losar 2018, Year of the Earth Dog, please see>>

The mantra is on screen, with meditative images of the Buddha, and is:

OM MUNI MUNI MAHA MUNI YE SOHA

Happy Year of the Earth Dog 2018 from Buddha Weekly.

Lunar New Year, celebrated by billions — as Chinese New Year, Losar, and various other Lunar labels — is an important time, traditionally, to present offerings to the Buddhas and Enlightened beings. The merit generated by simple offerings and chanting mantras is “measureless.”

This is also the time to chant mantras or — if you do daily practice — to double up on your normal Buddhist practices. This year, Losar (and Chinese New Year!) falls on February 16, 2018, a Friday, and it’s the Year of the Male Earth Dog.

Do you have a different mantra you’d like to chant / visualize? All mantras are auspicious, especially in the first 10 days of the Lunar year. Here are some other videos with other mantras for chanting:

Happy Losar 2018 Year of the Male Earth Dog! May your year be prosperous, your life full of happiness, your family content, and may your Buddhist practice take you on the path to Enlightenment for the benefit of all beings.

To plan your practice in the new Lunar Year, please enjoy Buddha Weekly’s free high resolution 2018 Lunar Practice Calendar with original illustrations by Jampay Dorje:

The fifteen days of Buddha’s Miracles are one of many special days highlighted in Buddha Weekly’s downloadable 2018 lunar practice calendar (yes, it’s free). Please see our feature and download high resolution here>>

About Yoko Dharma

Yoko Dharma

From her website:

Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.”“In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick” by Peters on CD baby. “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

Video Teaching: Amitabha Amitayus Powa teaching and guided meditation — transfering consciousness to the Pureland when dying or as a practice for “healing the mind.”

Lee Kane — Sun, 28 Jan 2018 01:45:30 +0000

H.E. Venerable Zasep Tulku Rinpoche is the spiritual head of Gaden for the West Mahayana Buddhist meditation centres.

H.E. Zasep Tulku Rinpoche’s concise video commentary and guided meditation on the profound practice of Tibetan Powa — transference of our consciousness to the Pureland of Amitabha Buddha. [Full Transcript below video.]

This practice is renowned for “healing the mind” and is a higher practice that helps us overcome “fear of dying.”

NOTE: Most POWA practices are a higher tantra, and normally requires guidance (in person) from a teacher of lineage. Rinpoche indicates that — because this is Amitabha Powa — it is acceptable to practice (if one is serious) for students who need Powa practice — for example, someone who is preparing for death, has a loved one who might die, or a student who is serious about Powa practice to overcome fear of dying. In this case, a serious student, may practice this more accessible Powa of Amitabha (simplified) — without necessarily having Higher Yoga initiation. This is because this is Amitabha Powa, and Amitabha and his Pureland, are accessable practices to anyone. Rinpoche does ask students to view this as an educational video and — if practiced — to do so seriously, and preferrably under guidance of one’s teacher.

Please play video here (30 minutes):

Powa — transfering consciousness to the Pureland

Powa practice, as a regular practice, prepares us for the uncertain time when we will actually pass away, training our minds (consciousness) in how to reach the Light of Amitabha and his Pure Land.

In daily practice, we visualize our consciousness going and then coming back. If one is dying, we visualize only the going, and stay in the light of Amitabha’s Pureland.

Control over one’s own death is a powerful and profound practice.

If one is “returning” — as in daily practice — Rinpoche explains how you visualize Amitabha descending to your crown, then transforming into Amitayus Buddha at your heart. Amitayus is a manifestation of Amitabha specifically for “long life” practice.

MANTRA of Amitabha:

Om Ami Dewa Hri

MANTRA of Amitayus:

OM A MA RA NI DZI WAN TI YE SOHA

The video ends with wonderful Amitabha mantra chanting by Yoko Dharma. To download her beautiful mantras, please visist yokodharma.com>>

Full Transcript

I would like to speak about Powa practice, or transferring consciousness into Buddhaland or pure realm. In Tibet Buddhist tradition, we have a wonderful practice called Powa.

This practice is for healing the mind, also overcoming fear of dying, also overcoming fear of what happens after death, or in other words after I’m gone from this world, what happens. Right? There’s big question mark for most people, I would say.

According to Tibetan Buddhist tradition, what we believe, when you’re at the end of your life, when we die, our consciousness continue from this life to the next life, or go through the Bardo, or go up to the Pureland or go to different realms, retake the reincarnation according to our karma. We now know where we are going to end up, but I guess you do know, many of you do know, because you do lots of meditation and prayers and practice, you are a good person, you have a good feeling and confidence that you are going to have a good life in the next life, like this life and you could have a good rebirth and so forth.

Powa practice is both a daily practice for some Buddhist practitioners — a “healing of the mind” practice” — and practice for our end of life, preparing us for transference of our concsciousness to the Clear Light of Amitabha.

But at the same time, those of you who are serious practicing Tibetan Buddhism you would like reborn as a dharma practitioners and have a good family, child of a good family, or born in the Purelands of the Buddha, such as “Sukhavati,” the Pureland of Amitabha Buddha. We call it “Dewachen” in Tibetan word. “Dewachen” means a land of joy and peace and happiness, and a pure land.

There are many different kinds of Powa practice. “Powa means” transferring this consciousness from this body into Buddha realm. There’s another term we use occasionally: “ejecting the consciousness from this body into pureland.”

There are different kinds of Powa practice. The most common one is Amitabha Buddha Powa practice. This is a common practice in Tibet among all the different traditions of Tibetan Buddhism – Nyingma, Sakya, Gelug, and Kagyu, and so on.

Amitabha is a Buddha of Infinite Light. Amitabha means Infinite Light. There is a big movement in China and Japan and lots of people in China with different practice and they pray to Amitabha Buddha. There is actually a sect called “Pureland” sect of Buddhism you’ve probably heard.

As I said, Amitabha means “infinite light,” so you would like to experience the light at the end of your life, instead of darkness going somewhere unknown. You want to go into state of light or enlightenment. Amitabha, infinite light.

Amitabha Buddha is the Buddha of Infinite Light. Many Buddhists seek to tranfer their consciousness to his Pureland.

This is why Amitabha Buddha Powa practice is very common now. You also have Powa practice of Chenrezig, Avalokitesvara, Powa practice of Manjushri Buddha, Powa practice of Chittamani Tara, Powa practice of Lama Tsong Khapa, Powa practice of Vajra Yogini, and Powa practice of Heruka Chakrasamvara, and so forth. Different forms of Powa practice.

I’d like to give instructions on how we do it. Usually we do Powa practice as a training because we don’t know when end of the life comes, when death will strike. We don’t know. We never know, right? We have a saying in the dharma, death is definite, imminent, and time of death is indefinite. You go to work, some people never come back. Some people go to sleep, never wake up. Some people go to a holiday or vacation and never come back. You never know. This time we train so that in case something happens then you can pass all your consciousness into Buddhaland.

Or we are going through, slowly, in the old age, dying with old age. Then you can transfer your consciousness to Pureland. That’s the right time, good time, so we train now. Right now. This is very beneficial.

What we do here is you have to receive transmission on Powa from qualified Lama or master and get the mantra of Amitabha Buddha, which I will say to you now: “Om Amitabha Hri,” or in Tibet’s pronunciation we say, “Om Ami Dewa Hri.” Either way is fine. Sanskrit pronunciation is Om Amitabha Hri. Hri is seed syllable of Amitabha Buddha. [When asked, Rinpoche clarified: In this case, a serious student, may practice this more accessible Powa of Amitabha (simplified) — without necessarily having Higher Yoga initiation. This is because this is Amitabha Powa, and Amitabha and his Pureland, are accessable practices to anyone. Rinpoche does ask students to view this as an educational video and — if practiced — to do so seriously, and preferrably under guidance of one’s teacher.]

Now you visualize Amitabha Buddha above your crown, straight above your crown easily, above your crown facing the center. Or you visualize Amitabha Buddha in front of you and say about maybe 10 feet or five feet above you sitting on a lotus and moon cushion. Amitabha is a red one, red colored one. He looks a little bit like Shakyamuni Buddha in a form of bhikkhu or a monk, has a one face, two hands. His both hands are in mudra of meditative equipoise and holding his bowl, begging bowl with a nectar inside and red color, magnificent red color, wearing beautiful saffron robe, red, burgundy robe, and so forth. His face is so peaceful and so beautiful. His entire body is the nature of light and energy, and also light shining behind his body. His physical body is marked with 32 major marks of the Buddha and 80 minor marks of the Buddha.

Visualize red Amitabha Buddha in front of you sitting on a lotus and moon cushion.

When we visualize we don’t need to go to all of the details. It’s not possible to know. That’s not necessary. I’m just saying the qualities of the Buddha’s holy body.

Visualize Amitabha Buddha infront of you slightly higher up or above you. Okay? Then you pray to Amitabha Buddha, “Oh, Amitabha Buddha… You are the Buddha of Infinite Light. You are unique Buddha for transferring the consciousness of person like myself. At this time I need to heal my mind, overcome my fear, anxiety and not knowing what happen during the day of an after death.” (Right? Death can come anytime.) “You are the Buddha of Infinite Light. Please help me and bless me be able to do the Powa practice and transfer my consciousness into the light of your heart.” Okay. So you visualize Amitabha Buddha there in front of you or above you.

Then you say the mantra of Om Amitabha Hri or Om Ami Dewa Hri in Tibetan. “Om Amitabha Hri” or “Om Ami Dewa Hri,” you say 108 times, minimum or more. You go do sadhana now of Amitabha Buddha. There different versions, the longer one, medium one, and short one. Either way is fine.

Now when you do the Powa practice, first, you have to visualize channels inside of your body. Inside your body, visualize, first, as hollow. Okay. You imagine your body is more or less hollow and you do not have all these material substances inside of your body, heart and liver, and so on and so forth. It’s more or less hollow. Visualize central channel. Central channel. “Tsa uma” in Tibetan word. “Tsa” means channel and “uma” is central channel, uma. Sanskrit word is avadhuti.

Central channel running through the center of your body, slightly close to the backside. Outside is blue, inside is red, slightly. Central channel is an energy channel. Visualize the thickness of either thin bamboo arrow or drinking straw. Maybe [that’s easier] nowadays — a drinking straw, everybody knows. Visualize thickness of drinking straw, outside is blue, inside is red. At this time visualize the bottom of the central channel is closed. When you do Powa practice it has to be closed. The bottom of the central channel is situated four-finger widths below your belly button and that is closed. Okay.

The upward is part is getting a little wider as it pass through the throat chakra up to the crown wider and wider. It’s almost like the bottom of clarinet or certain musical instrument like a trumpet, a little wider. It opens right above your skull, right here. It opens and hollow. Of course, visualize the central channel in the form of light. Okay.

Visualize your own consciousness, your mind, as a HRI seed syllable.

Then you visualize Hri syllable, Hri, at the heart level, here, between your breast inside the central channel and a small moon disc. Okay? In the middle of the moon disc you visualize red Hri syllable, red color. Hri syllable. Hri is like in English, H-R-I, or Hri. Hri. Small one, size of mustard seed. “Yungs kar” in Tibetan word. Mustard seed, size of mustard size. A very beautiful bright red syllable. Imagine this is your intrinsic nature of your mind. Your real mind. Here. [Points at centre of chest.]

Okay. Now your mind is here. Your mind is the one, the subject, seeing the hollow channel, central channel. You see Amitabha is up there. Then your mind is … You don’t visualize or imagine, your mind is here or somewhere else, looking from some other directions, from some other location looking inside. Now, right here looking here, this way.

You visualize your own body as hollow, the nature of divine light, and in the centre of your chest you visualize the HRI seed syllable. The HRI syllable symbolizes your consciousness.

Then you wish to transfer your consciousness. You wish to eject your consciousness to the heart of Amitabha Buddha to the Light, Infinite Light. You have to say to yourself, “Now I am done, basically, in this life and I’m ready to go. I have no hesitation to go. No fear to go. I have no clinging, no attachment, and I don’t need anything. I don’t want anything. I renounce. Okay. I want to experience divine light, clear light, and Infinite Light.”

Also, not only that, “I would like to reach enlightenment, Buddhahood. I would like to reach Pureland of the Buddha, not just for my own benefit, but the benefit of all sentient beings. If you reach Pureland of the Buddha, then soon, soon, very soon you are going to become enlightened Buddha. It doesn’t take very long when you reach Pureland. This is one way and fast way, quicker way to become enlightened. Okay. We call this Powa, in Tibetan tradition, that Powa practice is actually higher tantric practice. Part of what we call completion state practice in a higher tantric.

You think, I would like to reach enlightenment for all sentient beings. Once I become enlightened then I could return to the world, reincarnate other Bodhisattva, I can help serve all sentient beings for that reason. Not just I am trying to escape from sorrow, from this world. Okay, so that’s the motivation.

Then, you kind of, how should I say it, you are eager to eject your consciousness and transfer your consciousness to Amitabha Buddha’s heart. After that, you imagine Amitabha Buddha is asking you, calling you, saying, “Come up.” Amitabha Buddha is saying to you, “Oh, my son or daughter, you come up now to the pureland. It is a good time for you.” If you come up, if you can reach, you will be very happy, you will experience tremendous peace, happiness, joy, and experience light, and you experience Bodhisattva, bhumis, state of Bodhisattva and you’re going to be enlightened. Therefore, you must come up. Your Amitabha Buddha is calling you.”

Practical meditation instructions

Now the practical meditation. After that you sit straight. You are sitting straight anyways. Then you do a little bit breathing. You breathe in through both the nostrils. Imagine the prana [vital life force, Chi, lung] goes down. Then you imagine prana coming up from below, from your rectum coming up, prana coming up and coming up slowly towards the heart. Then you say the syllable “Hick.” When you say first “Hick”, the consciousness are the red seed syllable Hri, moves up from the heart to the throat.

Then you say again, “Hick.” It moves up to the crown. Then you say once more time, “Hick.” It goes straight up, go to the heart of Amitabha Buddha, so fast like a shooting star, reaching the heart of Amitabha Buddha. Your consciousness merges, dissolved into the heart of Amitabha, you experience the clear light, become oneness with Amitabha’s divine light, enlightened mind, become oneness and indivisible. Indivisibleness. Imagine you reach pureland of Amitabha.

Okay. That’s the practice. This is how you do at the very end of the life. You know that you are going to leave this body. Basically, you are dying, right? And you don’t come back. You don’t have wish to come back, right? For now. But as an everyday practice, daily practice, you don’t just leave it there because you’re still here, you want to live. You want to continue your life practice, I mean, practice dharma and function your everyday life. So, you come back.

What you do is after you eject consciousness, when you say, “Hick,” then a few seconds you say, “Ka.” Okay. When you say “Ka,” the consciousness as the Hri letter descending, back to the heart. When you say “Hick,” ascending. When you say “Ka,” descending. So “Hick,” “Ka.” “Hick,” “Ka.” “Hick,” “Ka.” Not so fast, but slowly, slowly. Do it for seven times. For now that’s good enough for each session, seven times.

Then, when your practice is finished, you visualize Amitabha descending into the crown of your head. He transforms in his long-life form, Amitayus Buddha, and resides at your heart. Amitayus meditation helps boost your lifeforce and extend your life.

Then after that, closure. Then you imagine the Amitabha Buddha that you visualized above your crown and descending down. He descends down on your crown. Then as he’s descending from crown to the heart, Amitabha Buddha transforms into slightly different Buddha called Amitayus. Amitabha and Amitayus are the same Buddha. Amitabha Buddha looks like a bhikkhu; he’s a bhikkhu. Amitayus is like a prince. He has long hair, topknot, beautiful ornaments, earrings and necklaces, and so on, and wearing beautiful silk dresses, not a monk dress and robe, silk dresses. He’s holding long life vase, instead of begging bowl with nectar, long life vase.

Then as Amitabha descends from the crown at the heart, the Amitabha Buddha transforms into Amitayus. Amitayus is also red one, sitting cross-legged. It’s actually very easy to transform, visualize. Then Amitayus, Tibetan word is “tse pagme.” “Tse” means life, “pagme” is long life. Amitayus is descending from the crown down to your heart. Here. [Points to middle of chest.]

Then Amitayus Buddha stays at your heart on the moon disc and always there and more light, red light shining from Amitayus Buddha, light shining, light going inside of your body. Your entire body is nourished with the blessing of Amitayus and the light of Amitayus. You imagine also your life force is increased. You have a long life, good health. Your long life, good health is increasing. This is how you end and envision the closure in every life practice, except at the time of death, end of your life.

This is a brief explanation on Powa of Amitabha. Mantra for Amitabha is Om Ami Dewa Hri. Mantra for Amitayus is Om amarani Zewanteye Soha. In Tibet, we say “Om amarani dziwantiye soha.” Sanskrit term is “Om amarani jiwantiye svaha.” Om amarani jiwantiye svaha. Tibet way of saying is “Om amarani dziwantiye soha.”

MANTRA of Amitayus:

OM A MA RA NI DZI WAN TI YE SOHA

Okay. Thank you very much.

About H.E. Zasep Rinpoche

H.E. Zasep Tulku Rinpoche with a line from his “long life prayer” which was composed by his teacher HH Kyabje Trijang Rinpoche.

About Yoko Dharma

Yoko Dharma

From her website:

Video: Amitabha Buddha Mantra Om Ami Dewa Hri — bring infinite light and love into your life: powerfully chanted by Yoko Dharma with animated visualizations

Yoko Dharma — Mon, 22 Jan 2018 18:17:06 +0000

Perhaps the best known Buddhist mantra — after Om Mani Padme Hum — is the name mantra of Amitabha Buddha:

Om Ami Dewa Hri

For many, Amitabha Buddha practice is profound and complete. In its shortest form, practice entails simply sitting and chanting this amazing mantra as many times as possible. As your mind relaxes into the mantra, you will find the peace and light of Amitabha Buddha. May you benefit from this short visualization mantra video, chanted by the amazing vocals of Yoko Dharma:

Amitabha: merits so vast, all can benefit

Not only is he practiced by nearly all Mahayana Buddhists, he is the most approachable Buddha for a new Buddhist to practice. In this life, we are conditioned to respond in kind to love and compassion — and Amitabha is the highest form of both. This is why his practitioners tend to display so much love and compassion and faith in Amitabha. Who doesn’t welcome compassion and love in their lives? Other Buddha forms might represent “wisdom” or “healing” or “protection”, but Amitabha is best known as “compassion” and “love.” Of course, Amitabha stands for wisdom, heals and protects — and other Buddhas are equally compassionate — but his “label” is defined by compassion. This was established in his great sutra vows.

His practice is easy and welcoming, and his merits are so vast that all beings can benefit. Everyone can identify with his role as the embodiment of “compassionate love.”

For a full, extensive feature on Amitabha Buddha, please see our special feature>>

About Yoko Dharma

Yoko Dharma

From her website:

Video: chanting Green Tara by Yoko Dharma; from our guided meditation series, Green Tara images and mantra to empower your practice

Yoko Dharma — Sat, 06 Jan 2018 00:43:24 +0000

Green Tara “is one of the most popular devotional and meditational deities, honored all around the world, practiced by all schools of Vajrayana Buddhism, many Mahayana Buddhists, Hindus, and others. She is so popular, she is called “Mama Tara”—and She never takes Herself seriously. She’s a daily good friend, ready helper, saving hero, precious guide.” [From a feature on Green Tara>>] Simply chanting Om Tare Tuttare Ture Soha is a complete practice.

Learn more about Green Tara in our extensive feature article>>

Enjoy and chant along with the magnificent voice of Yoko Dharma. Yoko’s voice truly brings the sacred sounds alive. Chant along with eyes closed, or watch the beautiful Green Tara meditational images. [For a full 30 minute guided meditation and teaching on Green Tara, see the second video below, or visit>>]

About Green Tara

Tara in the Palm of Your Hand, a book by Acharya Zasep Tulku Rinpoche. For more information, visit Amazon>>

“Do we really comprehend the vastness that is Tara? She is one of the most popular devotional and meditational deities, honored all around the world, practiced by all schools of Vajrayana Buddhism, many Mahayana Buddhists, Hindus, and others. She is so popular, she is called “Mama Tara”—and She never takes Herself seriously. She’s a daily good friend, ready helper, saving hero, precious guide. She always has “time” for everyone—after all, time is relative. She is just as quick to help the prisoner in jail as the faithful practitioner, without discrimination. If Her name is called, She answers.”

About Yoko Dharma

From her website:

Green Tara guided meditation video, guided by H.E. Zasep Rinpoche with beautiful Tara images and animations; finishing with magnificent Tara mantra chanted by Yoko Dharma

Venerable Zasep Rinpoche — Mon, 25 Dec 2017 23:46:33 +0000

Venerable Zasep Rinpoche teaching at a Tara weekend using the commentary book, Tara in the Palm of Your Hand, as a reference.

Green Tara is almost certainly one of the most popular Englightened Buddhas in Vajrayana Buddhism. Tara’s mantra is chanted daily by many Buddhists around the world. Tara — the Liberator, the saviour, the healer — is the “Mother of all Buddhas. Please enjoy and benefit from this guided meditation video on Green Tara practice for both uninitiated and initiated practitioners, with animated visualizations of the Tam syllable, green light and Green Tara, by H.E. Zasep Rinpoche, author of Tara in the palm of your hand — the authoritative English commentary on Surya Gupta 21 Taras>>

Relax, sit straight, half close your eyes, and listen to H.E. Venerable Zasep Rinpoche guide you through visualizing Tara and chanting her mantra. Then, chant along with Yoko Dharma’s amazing voice at the end of the meditation — with yet more beautiful meditational images.

[Full transcript of the teaching below the video.] Venerable Zasep Tulku Rinpoche has taught in the West for 40 years and is spiritual head of Gaden for the West centres in Canada, U.S. and Australia.

Full 25 minute guided visualization and mantra chanting, with animated visualizations and images:

View more teaching videos (and please subscribe) on our YouTube Channel>>

Transcript of teaching

Today I’m speaking about Tara practice visualization, healing practice, and recitation of the mantra of Tara. Tara is the liberator. Tara means, Tibetan word is Drolma. So there’s a different ways of practicing Tara Sadhana.

Those of you have not received Tara initiation, you can visualize Tara in front of you, and then visualize Seed syllables, mantras, and lights, and you recite the mantra of Tara for the purpose of receiving blessings, and inspirations, and healing, and then, at the end, Tara dissolving into you.

Those of you have received Tara initiations, then you can visualize yourselves as a Tara.

I will explain Tara visualization and practice for those of you have not received Tara initiations.

So you first sit on a meditation cushion comfortably, relax your body, and try to have a calm abiding mind. If your mind is not very calm, and if your mind is not settled, then you could do mindfulness of breathing meditation for five minutes. Breathe in and breathe out, breathe in slowly for long one, breath out slowly, a long one. This way it will relax your body and mind.

Then, you visualize Tara in front of you, not too high, not too low, about the same level as your forehead, about five feet in front of you, and imagine a beautiful blue sky. In this sky you imagine, instantly, a green Tam syllable appeared. T-A-M, English letter, T-A-M you visualize. If you know how to visualize Tibetan syllable Tam, green one, that would be good, otherwise the English letter is fine. Visualize Tam syllable, green one, and a very beautiful Tam syllable with a nature of light and energy.

And then, after you visualize this tam syllable, and then imagine beautiful green light emanating from the Tam syllable. Then gradually, the Tam syllable transform into Green Tara.

So now you have a Green Tara appeared, and she is sitting on the lotus and moon cushion, a beautiful lotus cushion. In other words, the cushion is made with lotus petals. Pink and white petals. And on the top of this lotus cushion, you visualize white moon disc horizontal. Then on top of this moon disc, visualize a green Tam letter again. A beautiful green Tam letter appeared spontaneously, you visualize.

And then light emanating from that green Tam syllable, more light emanating, and then instantly Tara herself appeared. And she had a beautiful green color like the color of emerald, precious stone. And she has one face, two hands, she’s sitting on the lotus and moon cushion. Her right foot is stretched, and left foot is bent, and in her hands she’s holding blue utpala flowers. Right hand is on the top of the right knee holding blue utpala flower with the petals open, and she’s holding the trunk of the utpala flower. Left hand she’s holding also the trunk of the utpala flower, and the petals open on your left side of the shoulder. And her fingers in the mudra representing the left hand is in the mudra of representing Buddhas of the three times. What that means is that Tara herself, embodiment of the Buddhas of the past, present, and future. So here’s three fingers up, that symbolizes she herself representing the three Buddhas of the three times.

And then her thumb is meeting with the ring finger. This is symbol of meeting … How should you say … Meeting or merging of the two truths. Ultimate truth — and conventional truth. And also this symbolize love and compassion, and so forth. So there’s different ways of interpreting these mudras. They’re not always fixed, there different ways you can explain.

Her right hand is in a mudra of giving blessings, and giving realizations. She’s wearing beautiful silk dresses, upper garments and lower garments. She’s wearing her beautiful jewel ornaments, crown ornament, earrings, and necklaces, and bracelets, and so forth. She has long hair with a top knot, rest of hair hanging loose behind her body.

And also when you visualize, you imagine the deities divine body is always pure, always perfect, and transparent. A nature of clear light and bliss, and not solid material body.

So now you visualize Tara in front of you. Then you visualize a small moon disc at Tara’s heart. In the middle of the moon disc you visualize Tam syllable standing upright at her heart. Now when I say her heart, means actually right in the middle of her chest between the two breasts. In middle, small moon disc.

Then visualize green Tam syllable standing upright. And this green tam syllable is surrounded by ten syllable Tara mantra, Om Tā re Tu ttā re Tu re Svā hā, ten syllables. These ten syllables standing clockwise, not counter clockwise. Some people think well it should be counterclockwise because it’s mother tantra, so forth. No, according to Tara teaching, it said that it should be clockwise.

The mantra is also green. And there also nature of light and energy, and also each syllable’s producing the sound of each syllable or the sound of the mantra producing self-sounding, Om Tā re Tu ttā re Tu re Svā hā. Self-sounding. Maybe you can hear the sound. This is a Holy sound, and divine sound of Tara mantra.

So now, it’s lot for some people who are new with Tibetan Buddhism and visualization, maybe a little bit complicated, but you have to try. We have to try, and we have to practice patience and perseverance. And then slowly, slowly it will happen. Nothing is easy, nothing is fast or instant, it isn’t how it work. You need to put great deal of effort and patience.

And now, when you start reciting the mantra, Om Tā re Tu ttā re Tu re Svā hā, you recite the mantra. When you reciting the mantra, you can also use beads, the mala, and you can use any kind of mala you like. And so you usually hold the mala in the left hand in case of mother tantra, or you can hold in right hand no problem.

So if you have mala, if you like to use mala, then it is good. And holding mala is good, it feels good, and it helps to connect yourself, your heart, to the mantra. And at this point if you don’t have mala, that’s okay.

You recite the mantra, you say Om Tā re Tu ttā re Tu re Svā hā, and when you recite the mantra, you don’t recite too fast because you might miss one or two syllables. And when you recite too fast, you can’t pronounce the syllables. If you recite too slow, then your mind may start wandering. You may not be able to focus your mind onto the mantra, or onto the deity. That’s why you don’t say too slow or too fast, not too loud and not too quiet. Just quiet enough that you can hear Om Tā re Tu ttā re Tu re Svā hā.

So now, I like to explain a little a brief meaning of the mantra. Most mantras always begin with om syllable, AUM (OM). And the mantra ends with syllable Soha [sk. Svaha] or PET (pronounced Pay) and so on. Now here AUM, AUM is one syllable constructed three letters together. Au, oo, and ma. Au, oo, ma. Three. Put together you say AUM (OM). Instead of saying slowly, au, oo, ma, saying OM.

Au represents the divine body of all the Buddhas, and oo represents the speech of all the Buddhas, and ma represents the like mind of all the Buddhas. So in this case when you say Om Tare Tuttare Ture Soha, Om is representing the divine body, speech, and mind of Tara. So you’re invoking the divine blessings of the body, speech, and mind of Tara. Om Tare Tuttare Ture Soha.

First when you say Om Tare, it’s liberating our temporary sufferings, physical sufferings, mental suffering, pain, aches, so on and so forth. And mental stress, anxiety, fear, and so forth. Liberating, freeing, Om Tare.

Okay, second one, Tuttare. Tuttare mean to purify the causes of suffering. There are many causes, right. External causes like chemicals, all kinds of problems in the world, in our environmental problems and so on, social problems, all kinds of external problems right. And also internal problems such as stress and disease, and cause of suffering. So Tuttare, to remove and to release, and liberate from those temporary causes. Om Tare Tuttare.

Ture Soha, the last part, is liberating ourselves completely from cause of suffering, cause of samsara, cycling existence, liberating, freeing ourselves from mental defilement such as ignorance, anger, attachment, and all the different kinds of delusions, and also freeing ourselves from karma, and then to obey enlightenment of Tara.

So this brief meaning of Om Tare Tuttare Ture Soha. But also on top of that, as I said before, in your invoking and blessing, bringing the blessings of Tara’s divine body, speech and mind. OM Tare Tuttare Ture Soha. Soha means to establish these realizations and blessings within my own body, speech, and mind.

Okay, this is the brief explanation on how to visualization Tara in front of you, those who don’t have initiation.

Now I’m going to explain a little bit how to visualize Tara for those of you who have received initiation before. So now, first you do is meditate on emptiness. You say the Sanskrit term, Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho Ham. [This means we ] do not have inherent nature, and never had in the past. Everything is empty of inherent existence. And that means including my own consciousness, my own being as a person, everything is inherently void.

So this point, you imagine your ordinary body form, feeling, perceptions, mental condition, and consciousness, are all dissolved into voidness, into Sunyata. This ordinary body dissolves.

Now instead of this body, you imagine first a syllable Pam appeares [Pam is syllable for Padma, which is lotus). Pam transforms into lotus cushion. On top of this Pam syllable then white letter Ah. Ah transforms into moon cushion. Then on top of the moon cushion, you imagine green Tam syllable appear [Tara’s seed syllable]. And imagine this green Tam syllable is your essence of your own consciousness. Then green light emanating from this Tam syllable, much light emanating, and then gradually you yourself appear as a Green Tara.

So now I will not explain all the details because I already explained earlier when you visualized Tara in front of you. So you visualize yourself as the Tara. Then you try to generate strong appearance of Tara, all the details if possible. And this generation, try to see yourself as a Tara clearly, is called self-generation, and divine physical appearance. And then you also generate divine pride of yourself. And you say to yourself, “I am Tara. I am a Buddha. I am a female Buddha. I am a mother of all the Buddhas.”

Okay, so this is called divine pride, and it is not ordinary pride, and driven by ego, like ordinary term, “I’m this, I’m that”, not that kind of I, because there is no I, because it already dissolved into sunyata. Wher is this ‘I’ anyway, when you look at I, you never find I. This is emptiness. [Empty of independent inherent existence./

So what you have here is Tara, you are Tara. You are enlightened one. You are here for the sake of all sentient beings. You are doing healing practice, visualization of Tara for the benefit of all sentient being.

So now, again, if you are a beginner, it’s a little bit difficult to visualize all these details I’m explaining, but what do when you don’t see all these images of yourself, my guru said to me, “If you can’t see yourself as a Tara, that’s okay. You just say to yourself, ‘I am a Tara. There’s a Tara in me. In my heart also I am Tara,’ and you have to trust yourself, you have to say to yourself, ‘I am Tara,’ then you can have it, because everything is your mind. Everything is mind. Everything is mental projection.

So, visualize yourself as your Tara. Then again, visualize moon disc at your heart, and then visualize tam syllable in the middle, then visualize the mantra around the tam at your heart.

So this time now, self-healing. What you do is, you imagine light shining from the Tam syllable from your heart, and light goes up to your crown, down to the bottom of your feet, all over your body, everywhere. Your entire body filled with green light, the divine light, the blessing of Tara. Imagine your entire body is purified, and healed, and transformed again yourself as a Tara. More like confirming yourself as a Tara.

This is how you visualize yourself a Tara, and do the healing of yourself, then you say the mantra again. So you say the mantra minimum 21 times each time, because 21 reciting the mantra represents the 21 Taras.

Okay, 21 is three times seven right. So seven is a magic number, and auspicious number, you say three time, it is more powerful. You say the mantra.

Now what about healing for other people? Yes, there’s endless healings. We have so many healing modalities, and I can speak about healing of Tara for weeks and weeks, different modalities, different level of Tara practice, like Green Tara, White Tara, Red Tara, Yellow Tara, and the Chittimani Tara, one of the highest Taras, and so forth. But we have to go step-by-step.

So here’s the simple, healing practice for others. So you visualize Tam syllable at your heart, and the ten syllable mantra at your heart, and emanate green light from your heart. Light goes out to all sentient beings, especially someone that you know that he or she is suffering and going through lots of difficult times, physically and mentally. Then you imagine that person the way that person is, you send a light from your heart, from the Tam syllable, the green light. And the light goes to that person, reaching that person, this light gives peace, gives comfort, gives support, gives encouragement, and imagine that person feels very calm and peaceful, very nourishing spiritually in his or her heart. Feel very grateful. And you keep sending the light and say the mantra. This will be very helpful, beneficial.

I think that’s all for now. Thank you very much.

[Filmed at Gaden Choling Toronto during H.E. Zasep Rinpoche’s December 2017 visit.]

About H.E. Zasep Rinpoche

H.E. Zasep Tulku Rinpoche with a line from his “long life prayer” which was composed by his teacher HH Kyabje Trijang Rinpoche.

Teaching video: Why is it important to state Bodhichitta motivation and dedicate the merit of practice? answered by H.E. Zasep Tulku Rinpoche

Venerable Zasep Rinpoche — Sun, 17 Dec 2017 18:39:22 +0000

Every Mahayana Buddhist practice or meditation should begin with a Bodhichitta motivation and end with a Bodhichitta dedication. This is what makes the practice “great” or Maha.

In a short video, H.E. Zasep Tulku Rinpoche — spiritual head of Gaden for the West mediation centres — explains just why this practice is not simply symbolic — it is vital. The magnificent voice of Yoko Dharma finishes this short video with a wonderful chanting of the “Dedication of Merit.” [Rinpoche’s biography at end of the feature.]

Watch the short teaching video [full transcript and meditation images below the video.]:

Transcript of teaching by H.E. Venerable Zasep Tulku Rinpoche

Buddha Weekly Presents

Advice from the Teachers

Bodhichitta Motivation and Dedication is Important to Daily Practice

A student asks the teacher: “Why is it important to state Bodhichitta motivation and dedicate the merit of practice?”

Rinpoche answers: “Thank you. I will explain the importance of motivation and dedication, according to Buddhist tradition.

Motivation at the beginning, and dedication at the end. According to Kadam tradition and Gelug tradition, in the Lamrim teachings, mentioned it is very important to have right motivation in the beginning — the beginning of your practice.

Zasep Tulku Rinpoche is the author of Tara in the Palm of Your Hand, a commentary and practice of the 21 Taras (Available here>>)

Let’s say you sit down to meditate, or do sadhana practice — whatever practice you do — you must, and should, begin with right motivation, pure motivation. That makes a big difference for your practice.

For instance, when you generate Bodhichitta motivation, pure motivation, you say, from your heart, “I would like to do this practice, meditation session, or sadhana practice, or mantra recitation, for the benefit of all sentient beings. Enlightenment for all sentient beings. May I become Buddha for the sake of all sentient beings, as soon as possible. For that reason, I am going to do Samatha Vipassana meditation, or I would like to do sadhana — say, sadhana of Tara, or sadhana of Avalokiteshvara.”

So, now your motivation is Bodhichitta motivation.

So then, throughout the practice, you spend one hour, two hours, three hours, doesn’t matter, throughout your time, your practice becomes Mahayana practice, because you cultivated pure motivation.

When we say Mahayana, Maha means “great” and “Yana” means “vehicle”. So, what makes Mahayana and what makes Hinayana and so forth. See, if your motivation is Bodhichitta, you have Bodhichitta motivation, you practice your meditation and sadhana for the benefit of all sentient beings.

So, that is the Mahayana. That is the big vehicle. It’s like you’re driving a big bus like a school bus — that’s Mahayana. There’s more space, and more room inside this vehicle. You can have many people in this bus.

You keep going, keep going.

Therefore, motivation, in the beginning, is important.

If your motivation is simple, or a little bit unclear, or, impure motivation, in other words, “I want to do this practice just for myself” and “I want to get Enlightened” or “I want to escape from Samsara” and so on, then, the motivation is — it’s okay, but it’s not a great motivation. It is not benefiting so many. So, this is why motivation, in the beginning, is very important, and, the intention. As we say, generally, the “intention is important.” The intent. The thought counts!

Dedication at the End

So, now, the dedication at the end. Dedication means after the meditation, after the practice, you make sure your practice is, kind of, “saved.” Like you have a document in the computer. You make sure it’s saved, so then it won’t disappear.

You dedicate your practice, again, to the cause of Enlightenment for all sentient beings. Then, your practice will become the cause of Enlightenment. It will benefit all sentient beings!

So, you save, and preserve. It cannot be ruined; it cannot be destroyed by anger, or confusion of your own mind.

If you have not dedicated the practice for the sake of Enlightenment for the benefit of all sentient beings, and later on you have some regret or some confusion about your practice, then, the practice you have done is not sure that it actually will become the cause of Enlightenment — or not.

So that’s why motivation at the beginning, and dedication at the end is important.

Tibetan word, according to Kadampa tradition, in Tibetan — tok ta ni la chow a nee [phonetic]. Tok, is a short word for Toma, it means beginning, ta is the last. Tok ta ni la — beginning and end — the two things you have to consider: motivation and dedication.

Chant the dedication mantra along with the wonderful voice of Yoko Dharma.

GE.WA DI.YI. NYUR.DU. DAG
By this virtue may I quickly

LA.MA SANG.GYEY DRUB.GYUR.NEY
Attain the state of a Guru Buddha (Enlightenment)

DRO.WA CHIG.KYANG MA.LU.PA
And then may I lead every being

KYEY.KYI SA.LA GO.PAR.SHOG
Withouth exception into that state.

JANG.CHUB SEM.CHOG RIN.PO.CHEY
May the most precious and supreme bodhichitta awakening mind

MA.KYEY PA.NAM KYE.GYUR.CHIG
Which has not yet been generated now be generated

KYEY.PA NYAM.PA MEY.PAR.YANG
And may the precious mind of bodhichitta which has been generated

GONG.NEY GONG.DU PEL.BAR.SHOG
Never decline, but always increase.

ABOUT VENERABLE ZASEP TULKU RINPOCHE

More about Lama Tsonkphapa’s wonderful practice>>

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Yoko Dharma in the studio with producer Marty Rifkin, who has produced for Elton John and Springsteen.

Note

Yoko Dharma’s brilliant vocalization of “Dedication of Merit” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

Video mantra chanting: Lama Tsongkhapa’s Migtsema wonderfully chanted by Yoko Dharma. Benefits: healing, compassion, metta, wisdom

Yoko Dharma — Sat, 18 Nov 2017 19:36:02 +0000

The benefits of the powerful Migtsema prayer or mantra is well-documented by many great teachers of the Gelug lineage — including H.H. Dalai Lama, H.E. Lama Zopa Rinpoche, H.E. Zasep Tulku Rinpoche. Its beauty and simplicity and benefits are near-legendary. For busy people, Lama Tsongkhapa’s practice is particularly efficacious, as it combines three major practices in one meditation.

“After I pass away and my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.”

-Buddha Shakyamuni in the Root Tantra of Manjushri

Of course this Great Protector in the Land of Snows was Lama Tsonkhapa. Virtually all Tibetan Gelugpa teachers teach this very powerful, yet accessible praise and mantra. The Migtsema does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.

As the embodiment of three Buddhas — Avalokiteshvara, Manjushri and Vajrapani — Lama Tongkhapa’s practice and mantra is particularly effective for Buddhist practitioners. Simply chanting the Migtsema, (chant along with the magnificent voice of Yoko Dharma in the video below!) can have many benefits, from healing, to increasing your love and compassion, to insights and wisdom.

New video and audio of Yoko Dharma chanting the Migtsema, Lama Tsongkhapa’s precious prayer mantra:

Note

Yoko Dharma’s brilliant vocalization of Refuge in “Migtsema mantra: Lama Tsongkhapa’s Praise” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

Chant along with Yoko Dharma!

The Migtsema praise or maintra of Lama Tsonkhapa is a renowned Buddhist practice that combines all three of:

Karuna and Metta: Lama Tsongkhapa embodies Chenrezig (Avalokiteshvara), the Buddha of Compassion
Wisdom understanding Emptiness (Shunyata): Lama Tsonkhapa embodies Manjushri, Buddha of Wisdom
Action and Practice (Power): Lama Tsongkhapa embodies Vajrapani, the Bodhisattva or Power

Lama Tsongkhapa was the founder of the Gelug school, considered an Enlightened Being embodying the qualities of Chenrezig, Manjushri and Vajrapani.

Renowned for it’s near-miraculous healing and protective qualities, the Migtsema can be chanted by anyone, with or without empowerment or teachings.

Chanted in Tibetan (English translation below):

MIG.MEY TZEY.WEY TER.CHEN CHEN.REY.ZIG
You are Avalokitesvara, great treasure of unimaginable compassion,

DRI.MEY GYEN.PEY WANG.PO JAM.PEL.YANG
And Manjushri, master of stainless wisdom,

DÜ.PUNG MA.LÜ JOM.DZEY SANG.WEY DAG
And Vajrapani, Lord of the Secret and destroyer of hordes of maras without exception.

GANG.CHEN KEY.PEY TSUG.GYEN TSONG.KHA.PA
Tsong Khapa, crown jewel of the sages of the Land of Snows,

LO.ZANG DRAG.PEY ZHAB.LA SOL.WA DEB
Lozang Dragpa, I make requests at your lotus feet.

Note

Yoko Dharma’s brilliant vocalization of Refuge in “Migtsema mantra: Lama Tsongkhapa’s Praise” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

Video: Buddhist Teachings on Ngondro, The Foundation Practices with Venerable Zasep Rinpoche

Venerable Zasep Rinpoche — Tue, 17 Oct 2017 15:52:53 +0000

This week’s Buddha Weekly teachings video introduces the first three outer preliminaries of Foundation Practices in Vajrayana Buddhism.

Don’t miss this short video covering “Key Buddhist practices for busy people”, as taught by the most Venerable Acharya Zasep Tulku Rinpoche at a Gaden Choling Toronto weekend retreat on Ngondro. Traditionally, in Vajrayana Buddhism, students begin with “Foundation Practices” including prostrations and offerings, meditation, purification practice, and Guru Yoga. In part 1, Rinpoche explains why foundation practices such as meditation on precious human birth, death and impermanence, and Karma are important practices for our busy, stressful lives.

Play below:

About Acharya Zasep Tulku Rinpoche

Tara in the Palm of Your Hand, a book by Venerable Zasep Tulku Rinpoche is available on Amazon.com>>

Rinpoche is popularly known for his approachable teaching style, strong humour and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Interview with Zasep Rinpoche, Part 1:

Video with wonderful mantra chanting: Om Gate Gate Paragate Para Samgate Bodhi Soha, the essence of Heart Sutra and Emptiness

Yoko Dharma — Sun, 15 Oct 2017 20:07:11 +0000

The profound essence of Buddha Nature and Emptiness is beautifully expressed in the Heart Sutra Mantra, magnificently chanted by Yoko Dharma with video visualizations. [Full Heart Sutra text below video in English.] Watch this Buddha Weekly video here:

Om Gate Gate Paragate Para Samgate Bodhi Soha

For a wonderful commentary on Heart Sutra by H.E. Zasep Tulku Rinpoche:

Commentary On The Heart Sutra by Zasep Tulku Rinpoche — Form is Emptiness, Emptiness is Form

Heart Sutra full text in English

Here is the short, precious, wonderful, perfect wisdom of the Heart Sutra:

The Heart of the Perfection of Wisdom Sutra
(Ârya-bhagavatî-prajñâpâramitâ-hridaya-sûtra)

Thus did I hear at one time. The Bhagavan was dwelling on Mass of Vultures Mountain in Rajagriha together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called “Profound Perception.”

Also, at that time, the bodhisattva mahasattva arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature.

In Heart Sutra, the compassionate Bodhisattva Avalokitesvara (Chenrezig) teaches emptiness.

Then, through the power of Buddha, the venerable Shariputra said this to the bodhisattva mahasattva arya Avalokiteshvara: “How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom?”

He said that and the bodhisattva mahasattva arya Avalokiteshvara said this to the venerable Sharadvatiputra. “Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature.

“Form is empty. Emptiness is form. Emptiness is not other than form; form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors, and consciousness are empty.

“Shariputra, likewise, all phenomena are emptiness; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.

“Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance, and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no non-attainment.

“Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end-point of nirvana. All the buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom.

“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”

Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”

The Bhagavan having thus spoken, the venerable Sharadvatiputra, the bodhisattva mahasattva arya Avalokiteshvara, those surrounding in their entirety along with the world of gods, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by the Bhagavan.

Music and singing by the wonderful Yoko Dharma:

Yoko Dharma’s brilliant vocalization of Refuge in “Gate Gate Paragate Para Samgate Bodhi Soha” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

We previously interviewed Yoko Dharma regarding a recording project:

About Yoko Dharma

From her website:

Taking Refuge in Buddha, Dharma and Sangha and the Four Immeasurables sung by amazing Yoko Dharma with video visualizations

Yoko Dharma — Sat, 30 Sep 2017 01:04:22 +0000

At the heart of Buddhist practice is “Taking Refuge in the Buddha, the Dharma and the Sangha” — the Three Jewels.

More than anything else, Refuge distinguishes our meditation as “Buddhist.” The main refuge from fear, from anger, from the Three Poisons, is the Three Jewels. We can speak of many meditations to overcome the obstacles to realizations and Enlightenment, but the most important first step is Refuge in the Three Gems.

What distinguishes Mahayana Practice is Bodhichitta, exemplified in the Four Immeasurables.

All Mahayana and Vajrayana Buddhist practices begin with Refuge. Chant along with the magnificent voice of Yoko Dharma as she sings the refuge in Tibetan (words prompted on screen with English translation) — including the Bodhisattva aspiration. Then, enhance the Mahayana perfection by chanting the Four Immeasurables — wishing immeasurable happiness to all sentient beings in the Universe, with a second chant.

Play here [lyrics in the video — and also below video in this feature]:

Lyrics to The Refuge in the Three Jewels

Sanggye Choedang Tshogkyi Chognam La

English: I take refuge in the Buddha, the Dharma and the Supreme Sangha

Jangchub Bardu Dagni Kyabsu Chi

English: Until I attain Enlightenment

Daggi Jinsog Gyipei Soenam Kyi

English: By the merit I accumulate from practising generosity and other perfections

Drola Phenchir Sanggye Drubpar Shog

English: May I attain Enlightenment in order to benefit all living beings

Related Features:

The Four Immeasurables (with Namo Buddhaya, Namo Dharmaya, Namo Sanghaya)

Namo Guru be

English: I prostrate to the Guru (teacher)

May all beings have happiness and its causes

Namo Buddha ya

English: I prostrate to the Buddha

May all beings be freed from suffering and all its causes

Namo Dharma ya

English: I prostrate to the Dharma (the teachings)

May all beings constantly dwell in joy transcending sorrow

Namo Sangha ya

English: I prostrate to the sangha (community of Dharma practitioners)

May all beings dwell in equal love for those both close and distant.

Yoko Dharma’s brilliant vocalization of Refuge in “Om Mani Padme Hum” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

We previously interviewed Yoko Dharma regarding a recording project. For the full interview, please see>>

About Yoko Dharma

From her website:

SaveSave

Video: “How do I deal with my anger? Sometimes it consumes me and hurts others”: a Buddhist student asks teacher Ven. Zasep Tulku Rinpoche

Venerable Zasep Rinpoche — Sat, 16 Sep 2017 17:45:08 +0000

Venerable Zasep Tulku Rinpoche, spiritual director of Gaden for the West meditation centres in Canada, U.S. and Australia.

Anger is, unquestionably, the largest obstacle to Buddhist practice — and the most destructive — particularly in anger-prone modern times. Anger suppressed is unhealthy. Anger expressed inappropriately is dangerous. Zasep Rinpoche explains how in Buddhism there are “antidotes” to anger which are not only psychologically sound, they also bring peace and enhance our practice of compassion and Bodhichitta.

In our “Ask the teacher” advice series with the teachers, a student asked Ven. Zasep Rinpoche:

“How do I deal with my anger. Sometimes it consumes me and hurts others.”

In a concise, five-minute teaching, Rinpoche gives advice for this student, appropriate to anyone, and practices that help with our anger. The video ends with a wonderful Bodhichitta chant from amazing vocalist Yoko Dharma — not to be missed!

Full teaching video and mantra chanting here [Transcript below of the teaching.]:

Note

Yoko Dharma’s brilliant vocalization of Refuge in “the Three Jewels and the Four Immeasurables” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

Teaching transcript of Venerable Zasep Tulku Rinpoche’s answer

“Anger is destructive mind. A person is angry, to himself or herself, or angry to others.

The nature of the anger is very unpleasant, uncomfortable, painful, restless, destructive. It hurts inside of you. It feels like your heart and your organs in your body are somehow heated up, and burning. Your blood in the body is running faster, going up to the head.

Some people when they get angry — their eyes are red, and their hands are shaking, and the voice changes. You know, you see the body language is changing — and it looks ugly! It looks unpleasant. So, anger is a very unpleasant thing! It makes other people uncomfortable.

Venerable Zasep Tulku Rinpoche helps a student deal wit her destructive anger.

Health issues from anger

Anger actually destroys inner peace, destroys love, destroys compassion. Anger destroys virtues. Anger destroys ones own Dharma practice (if it’s not dedicated to the benefit of all sentient beings.)

According to medicine — traditional [Tibetan] medicine — says that anger weakens your heart. People who have lots of anger, most likely, they could have a heart attack [according to Tibetan traditional medicine]. [In Tibetan medicince] people who have lots of sorrow — it weakens your lungs.

Three steps: How do we deal with anger?

Now, how do we deal with anger? First thing, you have to recognize your anger. If you don’t recognize your anger, then you can’t deal with it. You have to acknowledge it. You have to say to yourself, “I am angry. I feel I am angry. I am angry. I have anger issues. Here, again, I am suffering from anger.” You have to acknowledge it first.

The Buddha said, “First you must acknowledge whatever delusion is in you: anger, attachment or ignorance.” Those are the three main delusions. First, you acknowledge.

Then, the second step is you experience. Well, once you acknowledge it, you can experience. You can feel it.

The third step, you have to deal with that anger, then let it go.

So, how do deal with anger?

The mindful breathing antidote method

The method is first, you say “I’m angry, then, you focus your mind on the breath. You do anapranasatti. Do breathing meditation. That helps you to calm down. You take off, or release, the pressure from your heart. Do more breathing meditation.

Breathe in, out, in long, out long. Do, say, ten-minute breathing meditation. That would be good. Or twenty minutes, maybe.

If anger suddenly happens, say you’re on the subway or bus, or your workplace — we don’t have time to sit. What you do, is just have a little break. A two-minute break. Or, go for a walk. Or, just keep silent, and you feel your heart, and you do a little bit of breathing. A couple of minutes. Just breath in, out. That will help you to calm down. Take away the pressure.

Refuge in the Three Jewels and the practice of Bodhichitta (including the Four Immeasurable) is the antidote for Anger.

Antidote for anger: Metta — love and compassion

Then, after that, you can do different kinds of practice. The antidote for anger, which is love. Ultimately, the antidote for anger is love and compassion.

It is hard to do meditation on love and compassion (Metta) when you are angry. First thing, it’s better to do breathing meditation. Then, do meditation on loving kindness.

When you become angry, you should see the effect of your anger. See what this anger is doing to you. This anger is destroying my inner peace. Think about the disadvantages of anger. I already mentioned them before, the disadvantages of anger. Right? Burning in your heart. And being uncomfortable, and so on and so forth. Think about all the disadvantages of anger. Then, you decide you don’t want to be angry anymore — and instead, you want to practice love.

Dharma practice and Loving Kindness (Metta Karuna) practice are the key antidote for anger — the biggest obstacle in Buddhist practice.

If you are angry with yourself, instead you should practice love to yourself. Try to take care of yourself. Say to yourself, I want to learn how to love myself. And then, also, I would like to practice loving-kindness for others. Then, meditate on Bodhichitta.

We have extensive teachings on these meditations on loving kindness. Love and kindness. Metta and Karuna. Bodhichitta, in the Buddhist tradition.

So, as I said, the antidote for anger is love and Bodhichitta. Imagine,

“Everyone deserves love. Everyone wants love.”

Deep inside, everyone wants love. We want love, and we want to be loved. Therefore, I would like to practice loving-kindness.”

“Refuge” (in Tibetan) and Four Immeasurables Mantras: Chanting from Yoko Dharma

The teaching is followed by wonderful chanting by the amazing musical talent of Yoko Dharma, first chanting in Tibetan the Refuge in the Three Jewels (three times) (which should begin any meditation or practice) and then the singing the Four Immeasurables:

Sanggye Choedang Tshogkyi Chogname La

I take Refuge in the Buddha, the Dharma and the Supreme Sangha.

Jangchub Bardu Dagni Kyabsu Chi

Until I attain Enlightenment.

Daggi Jinsog Gyipeai Soenam Kyi

By the merit, I accumulate from practising generosity and the other perfections,

Drola Phenchir Sanggye Drub Par Shog

May I attain Enlightenment in order to benefit all living beings.

Namu Guru Byah

May all beings have happiness and its causes

Namo Buddha Ya

May all beings be freed from suffering and its causes

Namo Dharma Ya

May all beings constantly dwell in joy transcending sorrow

Namo Sangha Ya

May all beings dwell in equal love for those both close and distant.

ABOUT VENERABLE ZASEP TULKU RINPOCHE

For more video teachings from Rinpoche, visit the Thekchen Choling YouTube Channel>>

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Note

Yoko Dharma’s brilliant vocalization of “The Refuge in the Three Jewels and The Four Immeasurables” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

SaveSave

SaveSaveSaveSave

SaveSave

Video: “Experience Buddhism” with Singha Namdrol Rinpoche “Buddhism emphasizes, and lays its very foundations on, equanimity.”

Lee Kane — Sun, 10 Sep 2017 03:14:55 +0000

Namdrol Rinpoche (left) with Lama Zopa Rinpoche (right). Namdrol Rinpoche’s root gurus are the late Khensur Rinpoche Geshe Lama Lhundrup Rigsel (the ex-Abbot of Kopan Monastery), Venerable Kyabje Jhado Rinpoche, and the late Mahasiddha Geshe Lama Konchog.

Singha Namdrol Rinpoche’s charm is his down-to-earth style of teaching — very evident in the short video Experience Buddhism, below. Although short, the video contains profound insights:

“Our practice is not so much about faith. It’s not so much about prayer…The purpose of practice is to bring out the divinity in us.”

Singha Namdrol Rinpoche is popular, in part, because he is an engaging teacher in both English and Mandarin Chinese. Recognized as a Tulku, Namdrol Rinpoche studied with teachers from Theravada, Mahayana and Tibetan Buddhist traditions. He was a lay Yogi at Kopan Monastery in Nepal for many years. Today, he is the spiritual director at Thekchen Choling temple in Singapore.

Transcript of Video

Title: Experience Buddhism, with Namdrol Rinpoche

[Images in Tekchen Choling temple in Singapore. Students making offerings, Rinpoche teaching, various activities in temple.]

Namdrol Rinpoche: “Buddha was just like you. He had all kinds of difficulties, and all kinds of suffering, but he was victorious over his own body, speech and mind — and he became Awakened.

Singapore’s largest 1000-Armed Chenrezig (Avalokiteshvara) is at Thekchen Choling. The beautiful statue is 2.3 metres in height.

“Buddhism emphasizes and lays it very foundations on equanimity. There is no difference between god and human and animal, rich person, poor person — everybody is fundamentally the same. That is the core teaching of Buddhism.”

A student speaking: “I always felt like I was drawn to Buddhism.”

Another student speaking: “I was searching for something that would answer the questions I had about life and death.”

Rinpoche: “There’s no answer in life. Everybody has their own past. And you have your own experiences. Therefore, there is no one way to say ‘this is the answer to life.’ Everyday life in itself is a spiritual journey. And, therefore, we can become Enlightened Buddhas.

“Our practice is not so much about faith. It’s not so much about prayer. One of the biggest differences is that in all religions there’s always a god, and you can never be god, and you always need god’s forgiveness. We are sinners. But in Tibetan Buddhism, we are all divine. The purpose of practice is to bring out the divinity in us.

“The difference between Thekchen Choling and others is that the Lama, myself, I’m not a monk. I have a wife, and I have children, and I can fully understand the daily challenges the things that everybody else is facing, too.

Woman narrator: “He was a chef before. He used to feel that he worked very hard, and long hours, and at the end of the work day we couldn’t go to any temple, they weren’t open. So, we are open 24 hours a day.”

A student: “On Thursday and Friday evenings we have teachings, both in English and Mandarin language.”

Another student: “He is very approachable. He makes the teachings very close to our daily life.”

[Images of student offering incense.]

Rinpoche: “The purpose of offering incense is to remind us that no matter how strong and how powerful you are now, our life is only going to get shorter and shorter. And, at the end of the day, ashes to ashes, dust to dust. Every day brings us closer to our death. It is only be remembering that, that we will treasure life, and what we have now.”

[Image of giant temple Mani prayer wheel being turned by students.]

Rinpoche: “When we are turning the mani wheel, the bottom of the wheel sucks all the negativity out from our body, and then all the blessings come from the top and adorns your body. That’s why, when you see the big wheel, on top there are silks and brocades and jewels.

“Remember that we share this world, this planet. We must pray together. Pray for one another. Don’t just pray for yourself.”

Student: “People around me change the way they respond to me, so they must have seen some changes in me.”

Rinpoche: “The most difficult part in practice is actually in giving ourselves. We are our own biggest obstacle. It’s like if you are only a small cup, you can only take so much water. But if you have already given up all boundaries, you become the sea.”

A student: “Basically, what he is teaching is a living Buddhism.”

Another student: “You don’t need to be a Buddhist to attend. But you always get a gift from Lama that you can use.”

Another student: “You are taught to apply these principles of Buddhism in your life.”

Rinpoche: “I guide them along. I do not pinpoint and say ‘lets do this and do this’ and achieve this and that. That, of course, is like the external mark that many people can see. But what is the internal goal? It is that they be able to life as a journey.”

Student: “This is really the paradise of Dharma. Family and friends that are beyond blood and relations. It’s a very special place.”

Rinpoche: “Experience the Dharma. And experience your life. For your life is the very Dharma. And the Dharma was meant for your life.

Namdrol Rinpoche. Rinpoche’s main Gurus are His Holiness the 14th Dalai Lama, His Eminence the 5th Dagri Dorje Chang, His Eminence Lama Thubten Zopa Rinpoche, the late Khensur Rinpoche Geshe Lama Lhundrup and the late Geshe Lama Konchog, now reincarnated as His Eminence Tenzin Phuntsok Rinpoche.

SaveSave

SaveSaveSaveSave

SaveSave

Medicine Buddha healing mantras chanted by the amazing Yoko Dharma

Yoko Dharma — Fri, 08 Sep 2017 21:19:17 +0000

Medicine Buddha mantras are famous for their healing power. Many teachers speak of the spontaneous healing of students just from chanting this mantra. Chant along with the divine voice of Yoko Dharma, perhaps the most beautiful vocalized version of this mantra. With the kind permission of Yoko Dharma, the editors at Buddha Weekly put together video and our favourite thangka images of the Healing Medicine Buddha Bhaishajyaguru. Please enjoy, and may all beings benefit.

To download this mantra or any of her others, please visit her website YokoDharma.com or directly to her download page here>>

The downloads are only 99 cents, with 10 percent going to Gaden Relief Projects, a non-profit charitable organization.

To learn more about Medicine Buddha and His practice, see:

Medicine Buddha, the Great Healer (full feature)>>

We previously interviewed Yoko Dharma regarding a recording project>>

About Yoko Dharma

From her website:

Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listeners weather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.””In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick” by Peters on CD baby. “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

“Yoko’s east meets west approach to creating music has people who hear her spell bound. You don’t meet an RnB recording artist who writes from a Buddhist perspective and integrates world music into her sound every day! Yoko thinks outside the box and has something to say. She has a vision far too big for boxes and a heart that promotes freedom. Yoko continues to just be who she is, embracing all the aspects of herself including those closest to her heart and shares this wisdom with the world. Yoko has a clear vision of what she is creating through her intention to help others. She hopes that the music she creates will make an impact and really help people, because she says, “that’s all that really matters.” As she continues to help people one song at a time, Yoko is now diving into the music video realm. She knows that through images and music together you can have an even greater impact on people. Yoko’s motivation is to use her music videos to promote positive messages and change in the world. “Great things are made up of many small things,” she quotes. Yoko believes that with the help of many people, we can do great things that benefit the earth and all beings. After Yoko releases her debut RnB album she will amp up to film another music video for the title track of her new album “Freedom Reign” and go on tour. If you like Yoko’s music and would like to help her music flourish, look for her on Kickstarter as Yoko will be raising funds to help complete her upcoming endeavors. You can sign up on Yoko’s mailing list to stay connected or even just tell a friend about her music.”

SaveSave

“Every one has Buddha Nature.” A teaching video: Venerable Zasep Rinpoche with mantra chanting by Yoko Dharma

Venerable Zasep Rinpoche — Sat, 22 Jul 2017 16:59:11 +0000

Venerable Zasep Tulku Rinpoche.

“Everyone has Buddha Nature.” — Zasep Rinpoche

In a short video teaching, Venerable Zasep Tulku Rinpoche explains why understanding “Buddha Nature” — in Sanskrit, tathāgatagarbha — can really inspire your Buddhist practice. This short teaching was in response to a question from a student.

With permission, five minutes of beautiful mantra chanting of the Heart Sutra Mantra with Yoko Dharma ends the session with meditational video images.

The student asked: What is Buddha Nature? Why is it important? How is it different from the concept of soul?

Full Video plays here [Full transcript below]:

NOTE

Yoko Dharma’s wonderful collection of Tibetan Buddhist mantras is available for download.

Yoko Dharma’s brilliant vocalization of Heart Sutra mantra is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

A previous Buddha Weekly full feature on Buddha Nature here:

Why Buddha Nature is one of the most important understandings in Mahayana Buddhism and why Tathagatagarbha Buddha Nature is not the soul

Transcript of Video

Zasep Rinpoche: “Buddha Nature is called Tathāgatagarbha, in Sanskrit language. In Tibetan language Sangye Che Rig…” More to come (transcription in process).

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Note

Yoko Dharma’s brilliant vocalization of Heart Sutra is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

SaveSave

Healing video: full Medicine Buddha guided meditation with Venerable Zasep Tulku Rinpoche; with Medicine Buddha Mantra chanting by Yoko Dharma

Venerable Zasep Rinpoche — Sat, 08 Jul 2017 22:24:31 +0000

Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche is an engaging and respected Tibetan Buddhist Guru who is spiritual director for Gaden for the West.

The most Venerable Zasep Rinpoche guides a full Medicine Buddha healing visualization meditation followed by the amazing vocals of Yoko Dharma chanting the Medicine Buddha mantra for several minutes.

Sit straight, close your eyes and let Rinpoche guide you with the healing light and nectar of the great Medicine Buddha, then chant along with Yoko Dharma for healing activity.

Rinpoche also teaches the proper pronunciation of the Medicine Buddha mantra in both Tibetan and Sanskrit. This ten minute guided meditation with five minutes of mantra chanting daily is a highly recommended practice for everyone — no initiation or permissions are required. [Full transcript below video, along with Rinpoche’s short biography.]

Play Video here:

Note

Yoko Dharma’s wonderful collection of Tibetan Buddhist mantras is available for download.

Yoko Dharma’s brilliant vocalization of Medicine Buddha mantra is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

Transcript

Zasep Rinpoche: “I would like to lead meditation on Healing Buddha, Lapis Lazuli Light, and visualization of the lights, reciting the mantra. I would like to ask everyone to sit comfortably on a cushion, or on a chair. Keep you back straight. Relax your body.

Then we visualize Medicine Buddha in front of us. Lapis Lazuli Light Medicine Buddha. Not too far, and not too close; about one meter from us, in this beautiful blue sky.

Visualize a beautiful Lapis Lazuli blue-coloured Medicine Buddha.

Lapis Lazuli Light Buddha is sitting on the lotus cushion and moon cushion. The lotus cushion is made with lotus petals, white and pink lotus petals. And, on top of that, visualize a moon disc, horizontal.

Lapis Lazuli Light Buddha has one face, two hands, and he is sitting cross legged in the Vajra Asana, wearing a beautiful robe of a monk, saffron and burgundy robe. His left hand is in the mudra of meditative equipose, holding bowl with white nectar inside. His right hand is hollding an Aruna plant. It is also known as a Myrobalan. It’s an Aruna plant with seed or fruit, and some leaves and a little bit of flower.

Lapis Lazuli Light has a blue colour, deep blue Lapis colour. Also, imagine there is light shining behind his body, behind his head, beautiful light, yellow light and golden light. Different colours of lights coming and going, gently coming and going.

Then, when you visualize Medicine Buddha, imagine Medicine Buddha is here, with you; real one, he is alive, he is here with us. His body is the nature of light and energy. Transparent, the nature of light. Not a solid, material body like our body. But, an energy body.

So, you visualize Lapis Lazuli Medicine Buddha in front of you. We then say the mantra. I’m going to say the mantra now, and you meditate [Note: Full beautiful mantra chanting with Yoko Dharma at end of video.]

I will say the mantra. You can say the mantra yourself later on. So, I will start now:

Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

[Pronounced:

Ohm Bay-kan-dzay Bay-kan-dzay Ma-ha Bay-kan-dzay Bay-kan-dzay Ran-dzah Sa-moon-gah-tey Soh-ha ]

This is the Tibetan pronounciation, Om Bekhandze Bekhandze Maha Bekahndze Bekhandze Randza Sumundgate Soha.

Sanskrit pronunciation is

Om Bhaishajye Bhaishajye Maha Bhaishajye Bhaishajye Raja Sumudgate Svaha.

Svaha. Tibetan pronunciation is Soha. So, either way is fine. You can say it the way Tibetan’s say it or according to Sanskrit. It doesn’t mtter which way.

The most important thing is devotion and faith. It works. It worked in that past, all those years. Hundreds of years.

So Om is the beginning of the mantra, invoking the blessings of the Body Speech and Mind. Bhaishajye Bhaishajye, or Bekhandze Bekhandze means ” healer, healer”, “Maha” you are the “great”, “Bekhandze” “Healer”, “Raja” is the king of healers”, “Sumud” is “ocean, Sanskrit word “Sumuddra” and “Gate” is “you help me go beyond this.” Sumudgate means “you help me to purify and heal my body, speech and mind, and liberate myself and others from Samsara — to go beyond this the sea of Samsara.”

There’s so much suffering in this world, it’s like the ocean. Sickness, death, and so on and so forth. So “please help me”, Sumudgate Svaha.

Svaha, means to accomplish.

Say this mantra as much as possible. You can say it the way I did it, or you can say it quietly.

I will say it one more time:

Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Samundgate Soha

So, you say the mantra first, for awhile, and then you do the visualization. Now, the visualization is an important one. When you are saying the mantra, or after you say the mantra, imagine beautiful blue light shining from his heart. In other words from his chest. And you visualize a small syllable, Seed Syllable HUM. Hum or Hung at his heart on a moon disk. [see inset.] And the blue light emanating from his heart.

Zasep Tulku Rinpoche teaching at a Medicine Buddha weekend in Toronto, hosted by Theodore Tsaousidis (left).

Tibetan “Hung” or “Hum” syllable visualized at Medicine Buddha’s heart.

The blue light is descending, comes down, and first enters your crown, then slowly descending to the throat, and then to the heart, and then inside your body — all over your body. Everywhere. And the blue light entirely fills your body.

This light is healing light. This is Holy light. This is Divine light. It purifies you entire body. Completely purified. And your causes of suffering — pain, disease, suffering — are all gone. Imagine! It’s all gone!

Also, you could imagine you have received healing energy. Not only purifying your body and sickness, but you receive healing energy, healing inspiration — to heal yourself! You can heal yourself by reciting the mantra. You receive healing confidence for yourself. And you can also do some healing for others.

So, light first. Then, you say the mantra again, or you can sing, the way I did, and also you can say it quietly, and this time visualize nectar coming down.

So, Medicine Buddha’s bowl is in his left hand. There’s white nectar inside. As you say the mantra, you imagine white nectar descending down from the bowl to your crown, and enter into your body, first to the crown, then to the throat, then to the heart, then navel, then all over your body. This nectar is medicinal nectar. It has all the properties of medicine to heal your body, to nourish your body, and renew your body, and to sustain your body.

So, imagine this white nectar flowing down like a waterfall, like water coming down from the rocks or the roof, like that, beautiful nectar flowing from the bowl, then into your crown, then your entire body is filled with nectar.

Imagine you feel very nourished. And you feel very blissful. Blissful!! Tibetan word is “Dewa.” Dewa, you can feel the happiness, you feel the blessing of Medicine Buddha enters your body.

Now, you are also nourished. Also, you are protected. Your body is protected. Your mind is protected. Your body is protected from external causes of illness — viruses, germs, pollution, and so forth. You have protection. You have energy inside which can neutralize any kind of cause of illness. It will neutralize and purify.

Now, you imagine Medicine Buddha becomes very small, blue light and small, and transforms into blue light, small blue light, the size of your thumb. The small blue light enters in through your crown and down to your heart.

That Divine Light, the Medicine Buddha’s Divine Light, enters your heart. It’s here with you as a protection and blessing of Medicine Buddha.

[Five minutes of Yoko Dharma’s wonderful mantra chanting with Medicine Buddha Thangka images to help with visualization.]

Related features in Buddha Weekly:

The First Doctor: Medicine Buddha Bhaisajyaguru — Empowering You to Heal

Illness and Cancer Advice: Video, Buddhist Teachers Answer — — Advice for students with aggressive illnesses such as cancer, supportive practices Medicine Buddha and Black Manjushri (with full Medicine Buddha Sutra)

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Note

Yoko Dharma’s brilliant vocalization of Medicine Buddha is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>>

SaveSave

SaveSaveSaveSave

SaveSave

Video: Why is Mantra important to daily practice? For protection: “We are human beings. We have many problems.”

Lee Kane — Sat, 10 Jun 2017 02:13:33 +0000

A student asks Venerable Zasep Rinpoche:

Why is Mantra important to daily practice? What is mantra and what does it do for us?

Venerable Zasep Tulku Rinpoche.

Zasep Rinpoche: “Mantra is calling the Buddha. Mantra are also praises of the Buddha. Mantra is medicine. Mantra is like food for the body. Mantra is like medicine for the body. Mantra is medicine for the mind. It calms the mind. It has an immediate effect.” [Full ten minute talk in video or transcript below.]

Answered by Venerable Acharya Zasep Tulku Rinpoche, Spiritual Director of Gaden for the West, with meditation centers in Canada, Australia and the United States.

Video [play here; transcript below video]

Transcript of Video

“Manta is a Sanskrit word — “manas” and “tra.” [Editors note: Manas translates as “mind” and “tra” as “instrument of thought.”] Actually it means: protection of your heart. When you say the mantra it protects your heart. Actually, that means, it protects your consciousness, protects your mind. It also means bless your heart, bless your mind.

Tibetan word is Gsang-ah. Or ah. Gsang-ah just really means “secret.” Or “esoteric” — Gsang-ah. So the mantras are also secret, esoteric. But, at the same time, we say mantra all the time. You go to Tibet, and Tibetans do “Om Mani Peme Hung” [Sanskrit: Om Mani Padme Hum], mantra of Chenrezig, and Tibetan children, you don’t have to teach. Little toddlers, they pick up the sound from their mothers and fathers and brothers and sisters. Everybody says “Om Mani Peme Hung” — mantras of Chenrezig, or Tara — in the morning, or all day long. So, they just pick it up. So, in that sense, it is not something secret.

In Tibet and some areas of India or Nepal you might come across Mani walls or Mani rocks like this one. These numerous tributes to Chenrezig remind us to keep compassion in our heart as we go about our daily tasks. The Mani wheel shown here has the “Hrih” seed syllable in the centre and the full Om Mani Padme Hum mantra in Tibetan letters.

But — it is secret. It’s nature is secret. So, when you say the mantra, you are calling the Buddha. You are calling the Buddha. You are invoking the blessing of the Buddha. And, every time you say the mantra, you become closer to the Buddha.

The more you say the mantra, and the more you say consciously, then it becomes more powerful. It makes you feel closer to the Buddha. If you don’t say it consciously, or you don’t pay attention, or, you say the mantra in your mouth while doing something else, then it’s kind of mixing up everything.

Zasep Rinpoche answers a student’s question on mantra.

In some ways, that’s okay. Integrating mantra into everyday life, right? In some ways it’s good. But when you do this you’re not really focusing the mind on the mantra. So, the more you focus the mind on the mantra, understanding the meaning of mantra, and focusing on the energy and blessing of the Deity [Buddha], it makes you come closer to the Deity. Then, there will be more blessing, and more protection.

So, mantra is calling the Buddha. Mantra are also praises of the Buddha. Mantra is medicine. Mantra is like food for the body. Mantra is like medicine for the body. Mantra is medicine for the mind. It calms the mind. It has an immediate effect.

It depends on which mantra. Some mantras have the quality of stimulating your mind. Some mantras have the quality of making your mind more clear.

For example, when you say the mantra of Manjushri, Sarasvati, and so forth, it has the quality to make the mind clear. It helps you to understand the nature of things, you study well, and think well, analyze, compose and writing and so on. Different mantras have different effects.

Green Tara is a very popular Yidam, representing the activity of Compassion of all the Buddhas. Her mantra, Om Tare Tuttare Ture Svaha, is spoken by almost all Tibetans from childhood on. Her mantra is protective, like a mother’s protection.

For example, when you say the mantra of Tara, or mantra of Hayagriva, or mantra of Vajrapani, or mantra of Yamantaka, or mantra of Mahakala, you receive protection and blessings.

So, the mantras are very precious. Some people ask the question, “Why say mantras again and again, so many times. That’s a typical question, a Western question.

See, I’ve been living in the West for the last forty years. Forty years. And I know a lot of people’s questions. People ask why say mantra 100,000 times, 400,000 times, 1 million times, why?

Some people think, why do you have to call the Buddha so many times? It’s not that you have to call the Buddha so many times. It’s not like you’re calling some company, or some politicans, or some government people, and they don’t answer you. It’s not like that. Why you have to call so many times.

The reason why you have to say the mantra so many times is because of you — for your mind. Not for the Buddha. Your mind. The more you say, you practice, it purifies your mind, purifies your karma.

It blesses your brain. It blesses your breath. It blesses all your organs. It blesses your blood. When you say mantra, your blood pressure goes down. And when you say the mantra, your blood sugar goes down. It helps you digest. It purifies your nervous system. It relieves your stress, and anxiety and so forth.

Mantra activates the mind, blesses the mind, protects the mind. The more you say mantra, the “less space” and “less room for delusions.”

The more you say it, the better, because we have so many issues! We’re human beings. we have many problems, right?

Another thing is, the more you say mantra, there is less space, and less room for delusions in your mind. This is why you say so many.

Well, some people say, “why do you sit so long?” So many hours. When you do Vipassana retreat you have to sit, sometimes, fifteen hours a day! Minimum ten hours a day. Why, sit so long?

Well, why not? You have to sit, in order to get Enlightened. Buddha sat under the Bodhi tree six years! The more you sit, the more you can process. Like that, the more you say mantra, it helps you to “process” your mind. This is why you say it many, many, many times, the mantra.

Mantra is protection of your mind. Mantra purifies karma, purifies your mind.

Also, mantra is not just for me, for myself. We say mantras for others. For healing purposes. Blessings for others. Protection for others. We dedicate, we share our mantra practice for the benefit of all sentient beings.

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Video: Why a teacher-coach is important and how to practice Guru Yoga; the “inconvenient” subject many teachers avoid

Venerable Zasep Rinpoche — Thu, 18 May 2017 17:15:29 +0000

Venerable Zasep Tulku Rinpoche, spiritual director of many meditation centres in Canada, U.S. and Australia, returns to Gaden Choling Toronto Canada on May 21 for a full day teaching on Lama Chopa and Lama Tsongkhapa Guru Yoga

“I know some teachers — they avoid the subject [of Guru Yoga.] Don’t want to talk about it. It’s a little bit inconvenient,” says Venerable Zasep Tulku Rinpoche in In an important “learning from the teachers” video.

Venerable Acharya Zasep Tulku Rinpoche — Spiritual Director of Gaden for the West — speaks about the importance of a teaching coach (Guru or Lama) for Vajrayana Buddhism. Guru Yoga is the topic most teachers to the West avoid, due to misunderstandings, yet it is an important practice in Vajrayana.

Venerable Zasep Rinpoche explains why it’s vital, but also why it’s really not that complicated:

“A coach or teacher is important … because Vajrayana Buddhism is an intense practice, a delicate practice. When you do a delicate practice, intense practice, powerful practice — you need a coach. Guru is a coach!” — Zasep Rinpoche

Video [play here; transcript below video]

Transcript, Venerable Acharya Zasep Rinpoche

“So, I’d like to talk about Guru Yoga. This is one of the very important Foundation Practices. We say in the Tibetan Buddhist tradition, “Lama Sangye, Lama Cho, de zhin Lama ge dun te: Guru is Buddha, Guru is Dharma, Guru is Sangha.” Guru is Sanskrit word, Lama is Tibetan. Usually, “Guru” or “Lama means teacher.

Lovely statue of the great sage Lama Je Tsong Khapa.

But, nowadays, Lama is used widely, and anyone wearing a red robe, they call Lama. Oh, Lama, that’s Lama. Another Lama coming by. I see Lama’s everywhere. [laughs] Two-legged Lamas, four-legged lamas. [more laughter] In Nepal, there is a certain group of Nepalize people, along the Himalayas — all their surnames are Lamas. There are millions of Lamas. [laughs] Most Sherpas are Lamas. I guess, because they come from Tibet, the Nepalize people call them Lamas.

Anyway, Guru Yoga is an important one, according to Tibetan Buddhist tradition. Tibetan Buddhist tradition is actually Vajrayana tradition. Tibetan Buddhism is Vajrayana Buddhism. Tantric Buddhism.

Vajrayana Buddhism is advanced Buddhism. We have a lineage of Vajrayana. We have the lineage of deities. We have unbroken lineage [of teachings] that come from the Buddha, from Mahasiddhas, given to the Tibetan Lamas — and then, spread out all over the world.

When you practice Vajrayana, it is important to have a coach. It is important because Vajrayana is an intense practice, a delicate practice. Also, one has to be a dedicated practitioner, Yogi or Yogini.

So, when you do the delicate practice, intense practice, powerful practice — you need a coach! Guru is a coach!

Advanced teachings, such as Chod, and other Vajrayana practices, require a teacher due to the precise, delicate and powerful nature of their impact on mindstream. Zasep Tulku Rinpoche practicing ancient Chod to benefit all sentient beings.

Generally speaking, in our lives, you need a teacher — for example, martial arts, or sports, tennis — you need a coach, right? You play music? You need a teacher. Like instrumental music or whatever. If you have a good coach, it makes a difference! You can learn things fast. It makes a huge difference, right? It’s very important. It saves you time and energy, and prevents problems. In that way, in that sense, in that regard.

So, according to Vajrayana tradition, Guru Yoga is an important one. So, one has to find a Guru.

Usually, it is a bit inconvenient for somebody — myself, as a teacher — talking about Guru Yoga to the student. It’s like “hey, you must follow me” or “believe me”, you know. “Have faith in me” and “Trust me” and this, and that. Kind of inconvenient in some ways. And yet, in some ways, you have to explain it to them, to the student, right?

I know some teachers — they avoid the subject. Don’t want to talk about it. It’s a little bit ‘inconvenient.’ Let somebody else talk about it. But, I think it’s important. It has to come from the Guru himself.

The Guru Yoga teachings aren’t something new, you know, made in America, or made in the 60s. [laughs] It is part of the teachings. There’s actually a text called the “Fifty versus of Guru Devotion” or Yoga, written by Ashwa Gosha, a famous Indian Mahasiddha, way back in India. It’s translated in English.

Guru and Master is same thing. If you go to Daoist (Taoist) tradition, you have a master. Chi Gong practice, or martial arts, or whatever, you have a master. You follow the lineage. Lineage of master, advice of master.

If you practice Zen Buddhism, it’s extremely important to follow the Roshi. You have a teacher. Step by step, you don’t do anything that is not advised by the Roshi. Follow the Roshi, right? It’s the same way.

(Transcript to be continued)

Teaching Schedule of Zasep Tulku Rinpoche for spring 2017 at Gaden Choling Toronto, Canada.

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Healing and Foundation Practices Video: Learning from the Teachers Video Series with Venerable Zasep Tulku Rinpoche

Lee Kane — Sun, 07 May 2017 02:07:55 +0000

Zasep Tulku Rinpoche teaches in Dharma centres around the world and is spiritual head of Gaden for the West in Canada, U.S., and Australia.

In the second of a new Buddha Weekly Video Series, three students ask a teacher about foundation practices, Medicine Buddha, Black Manjushri and healing practices for the self and others.

Question 1: “Even if you haven’t finished foundation practices, are there benefits to doing practices such as Tara and Medicine Buddha?”

Question 2: “Do you recommend Medicine Buddha or Black Manjushri practice for healing? Or is it good to have both. If you’re healthy should you go for Black Manjushri initiation?”

Question 3: “Can you do healing for others? Does the person have to be with you in the room for you to do the healing?”

Answered by Venerable Acharya Zasep Tulku Rinpoche, Spiritual Director of Gaden for the West, with meditation centers in Canada, Australia and the United States.

Play video here [full transcript below]:

Transcript:

Student Question: “Even if you haven’t finished foundation practices, are there benefits to doing practices such as Tara and Medicine Buddha?”

Answer Zasep Rinpoche

“Certain amount of is there, definitely. It will. Any deity yoga, Medicine Buddha, Tara, Kalachakra. Doesn’t matter. As long as you have strong faith and devotion, there is lots of benefit. I mean, results.

“When I talk about foundation practices — these foundation practices, like Refuge, Guru Yoga, Mandala offering, Vajrasattva practice [purification] — they are the same foundation for all the different deity yogas. You don’t have to do again, and again. [Laughing] Another set. Another set. You don’t have to do 100,000 Vajrasattva mantras five times! Or ten times. You don’t have to. Once you’ve done the sets of foundation practice, you’re good!

“Unless you’re doing a three year retreat. It’s different. In the Gelugpa tradition, in our lineage, you do three year retreat. Then you have to do — there’s actually more foundation practices. One is called the water offerings. You have to offer 100,000 water bowls. You have to make a little statue [Tsa Tsas], in a mold, 100,000 times. Also you have to do fire puja for Vajradaka. You burn sesame, black sesame seeds, 100,000 times. Then, you do another deity called Samaya Vajra. Another 100,000.

In Gelug tradition, if you are doing, say, Vajrayogini or Yamantaka, three year retreat, you have to eight foundation practices — each of them 100,000. So, actually, in order to do a three-year retreat, it almost takes three years to finish the first, foundations. So, you end up doing a six-year retreat. It’s very auspicious.

If you are a Yogi, or a Nun, or you are retired, then you’ve got time, you know? [Laughs.] Or, you don’t have other commitments, obligations and responsibilities, then, go and do retreat. Six years, whatever.

One of my students, a Mongolian Lama, he did four year retreat in the Gobi desert. He’s the first Mongolian Lama to do three or four year retreat after Communism, after Soviet Union collapsed. Another student is doing a three-year retreat in Australia. Now, he’s finished first year. Two more years to go.

Student Question: “Do you recommend Medicine Buddha or Black Manjushri practice for healing? Or is it good to have both. If you’re healthy should you go for Black Manjushri initiation?” [Black Manjushri is renowned for effectiveness with serious illnesses such as cancer and HIV.]

Answer Zasep Rinpoche

“I think, if you’re healthy at the moment, I would say just practice Medicine Buddha. Generally speaking. For healing, its really good. Medicine Buddha’s good.

Student: “And, do not go for Manjushri initiation?”

Answer Zasep Rinpoche

“I’m not saying don’t take Manjushri initiation. But, you don’t have to do both practices. Unless you have lots of time. [Laughs.] Or, you take initiation and do the practice in the future. When it’s necessary.

Or, especially — healing for others.

You mentioned this morning about healing for others, right? So, I should say a little a bit about healing for others. See, the thing is, Black Manjushri practice, Medicine Buddha practice, Hayagriva practice — all of those are very beneficial for healing for others. And, we should do it for others, right? Especially while we’re healthy, ourselves, then we should do others. If we’re not healthy, how can we do healing for other people? So, it’s really important, now, it’s never too early, to do the healing for others.

What you do is, you either tell the person, ‘I’m doing this healing practice for you, maybe you could to the mantra, we do it together. You can coach and guide — go through the practice. Or, if the person is not sure, not clear, not ready for this kind of mantra and visualization — but, seeking help, right? — then you can do it for the person.

You visualize yourself as Black Manjushri or Medicine Buddha and do the mantra. And visualize light coming from your heart, and going towards the person, descending into his or her body, and giving lots of energy — purifying the sickness. You do the healing. Also, you can do hands-on healing. If you do some kind of healing work, healing modalities — you can do hands-on healing, acupuncture, moxibustion, massage — and then say the mantras, combine together. It can be very beneficial.

Student: “Does the person have to be with you in the room for you to do the healing?

Answer Zasep Rinpoche

“No, no. You don’t have to be in the same room. You can do it from a distance. It would be nice, it’s good, if possible, to be one-to-one, face-to-face — it would be more powerful. But, if that’s not possible, you can still do healing from a distances. Far away, on the other side of the world. With prayers, there’s no distance, right? It works. Doesn’t matter.

We pray for all sentient beings.”

Next, week Zasep Rinpoche responds to a student question on Guru Yoga.

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Learning from the Teachers Video 1: Four students ask Zasep Rinpoche meditation questions — resting the mind in a natural way in Mahamudra; foundation practices; being your own Guru, and meditative “realizations.”

Lee Kane — Sun, 23 Apr 2017 17:26:12 +0000

In the first of a new Buddha Weekly Series, Learning from the Teachers videos, four students, during a teaching on “Foundation Practices” ask various important questions about meditation.

Question 1: How can you tell the difference between subtle dull mind, course dull mind and calm mind in meditation?

Question 2: In the beginning stages of meditation, is it alright to guide your session with contemplation topics — to steer your meditation, like being your own guru?

Question 3: Is it alright, in one meditation session, to do a session on Samatha as well as Vipassana both?

Question 4: What sort of realizations can you develop from deity practices, if you have not yet completed your foundation practices?

Answered by Venerable Acharya Zasep Tulku Rinpoche. [Note, even though the questions were in a teaching session on “Foundation Practices” three of the questions focused on advanced Mahamudra meditation.][Biography and schedule of 2017 teachings below transcript.]

15 minute video (from a full day session): 4 questions answered.

[Video Transcript below video.]

Excerpt from Answers: “When you meditate … You see your mind is rushing down, like a river coming down from the mountains of the Himalayas. Rushing down. Strong mind… Then, at some point you see your mind, the same river, like the Ganges river, but now it is flowing down into the Indian plains. Not rushing, just moving. Strongly, and smoothly moving … Then, you see your mind is now merging with the great ocean… all gone into the ocean, becoming one taste. Likewise, when you experience Mahamudra, you experience Emptiness. Clear light and bliss. There is no Samsaric mind.”

Transcript

Zasep Rinpoche: “If you have any questions, most welcome.”

Student 1: “How can you tell subtle dull mind. The coarse dullness I can understand. How can you tell if it’s subtle dullness?”

Answer, Zasep Rinpoche: “It’s hard sometimes. It’s hard to tell. As I said, it is easily confused with calm mind. So, you have to observe. When you mind becomes calm, and your body relaxed, you have to observe. You have to see, is there clarity with your meditation? With your object of meditation. [i.e. breathing, visualization, etc.] Say, a visualization; is it still clear, or not?

“If you had focused mind on the prana, breath — can you feel your breath? Inhale. Exhale. Can you feel your abdomen, rising, falling, and so on. You have to apply alertness. Slowly, you will notice, you will know if it’s subtle dullness.”

Student 1: “Just a follow up, Rinpoche, if you’re doing Mahamudra, Samatha, say your mind becomes quiet, not generating many thoughts, and your breathing is very shallow, how do you know you have clarity of awareness in that instance? I don’t know if I’m explaining it properly. Your mind doesn’t seem to want to generate thoughts but sometimes I don’t know if there are thoughts going on underneath? The feeling isn’t really a blissful feeling, it’s just a neutral feeling. Is that subtle dullness?”

Answer, Zasep Rinpoche: “No, I don’t think so.

You’re experience calm mind, experiencing that very moment. Calm mind, gentle mind, and peaceful, and no thoughts coming by or going by. We talk about, during Mahamudra meditation, we talk about no pulling, no pushing, no rejections, no acceptance. And you don’t follow the previous thoughts, and you don’t expect future thoughts. Just be in the moment. We call it “the gap.” [Gestures with two hands showing a space.]

Zasep Rinpoche teaching on Mahamudra — the “gap.”

“If you are there, in that gap, that’s okay. There’s no need to be concerned about subtle dullness. Because, then that itself is a thought. When we do Mahamudra medtiations, we don’t generate thoughts. We don’t expect. We don’t try to bring something. Or get rid of something.

“We call it ‘resting the mind in the natural state.’ Mahamudra. It’s approach is different. There are different kinds of Samatha practice. Resting the mind in a natural way means ‘have a break’ — not to go to the past, don’t go to the future, just be here now. Resting the mind in the present moment.

“The reason we call it ‘resting mind’ is because the mind becomes so busy, right? Restless. Here, we are resting. Not rushing anywhere. No expectations. Resting the mind in a natural way.”

Student 2: “Is it okay in the beginning stages of meditation practice to use contemplation, to sort of steer your meditation? Almost as if you’re sort of coaching yourself at your own cushion. Or does that become too much of an obstacle?

Zasep Rinpoche: What type of practice are you talking about?

Student 2: “When I’m trying beginning Mahamudra I’ll be sort of coaching myself in the doctrine of Mahamudra, so then I’m sort of teaching myself as I’m sitting there? Reminding myself.

Answer, Zasep Rinpoche: “Yes. Sure, you have to coach yourself. You have to be kind of your own coach. You have to become your own guide. In other words, you have to become your own guru. You have to remind yourself. You have to say, ‘okay, I’m following Tilopa’s instructions for Mahamudra. Or following Marpa’s instructions for Mahamudra. Or following Lama Tsongkhapa’s instructions. Think, ‘this is what I’m doing. I have to practice this way.’

“You have to follow the footsteps of Mahamudra. You have to coach yourself. That’s why we sing those, what we call ‘Doha.’ Doha is a poem, written by a famous Indian Mahasiddha, Saraha. Saraha Doha are poems. [Sarahapa, Sarahapada, the “arrow shooter”] Poems of Mahamudra. Also, Milarepa’s song of Mahamudra. Tilopa’s song of Mahamudra. Tilopa was a famous Indian masters, one of the most celebrated Indian teacher. Tilopa’s song of Mahamudra.

“When you meditate on Mahamudra, you see your mind. You see your mind is rushing down, like a river coming down from the mountains of the Himalayas. Rushing down. Strong mind. You see it happening. Then, at some point you see your mind, the same river, like the Ganges river, but now it is flowing down into the Indian plains. Not rushing, just moving. Strongly, and smoothly moving. You see your mind. Then, keep observing your mind, slowly moving, slowling moving. Then, you see your mind is now merging with the great ocean. From the Bay of Bengal. Now, your mind has become one with the big ocean. One taste. Salty water. One water. There’s no different water. The Ganges River, the Yangtze River, Yellow River, Indus River, Mekong River, all gone into the ocean, becoming one taste. Likewise, when you experience Mahamudra, you experience Emptiness. Clear light and bliss. There is no Samsaric mind.

“So, these are the gist of the poems. Tilopa’s song. Kind of like that, you have to remind yourself, you have to coach yourself. If you are going a little bit off track, or something. If your mind is experience sleepy or dull mind, or irritated, or restless, put it back on track, by thinking about those Doha and songs. It is very helpful. Think, I am so fortunate that I can practice now. I’m following in the footsteps of Buddha and all those great masters.”

Student 3: “Rinpoche, speaking of Mahamudra, do you recommend practicing the Mahamudra Samatha instructions, or attempting them, for a period of time, before Vipassana instructions? Or can you do it in the same session?”

Answer Zasep Rinpoche: “You, shouldn’t do it in the same session. See, right now we’re really talking about foundation practices: refuge, guru yoga, prostration and so forth. For Mahamudra practice, you also need these foundation practices.

In Nyingma tradition they speak about Dzogchen. Dzogchen also needs foundation practice. Without foundation practices, Mahamudra does not work. Oh, it temporarily works. In Dzogchen practice, one will not have authentic realization without foundation practice. One could have a small realization.

In Dzogchen practice, one will not have authentic realization without foundation practice. One could have a small realization. Some experience. Like a taste. Like tasting food. Tasting wine. Then, that’s it. Partial, or little realizations, here and there.

So, no, you can’t have complete authentic realizations. That’s why foundation practices for Mahamudra. When you read the commentaries on Mahamudra, according to Gelug tradition, and according to Kagyu tradition — first, foundation practice. You’ll have a commentary, one book, and seventy pages will be all about foundation practices, the last twenty-five pages is the Mahamudra.

Yes, your question is a good question. First you do Samatha Mahamudra meditation. Then when you get experience, when you get good experiences, then you do Vipassana. Once you have realizations within Vipassana Mahamudra, then you can move on to Tantric Mahamudra.

So, first you do Samatha Mahamudra. It’s very important. Calm, abiding mind. Being in the present. Observing your consciousness. Observing the mind. Observe the reactions. Until all the reactions are gone, or subsiding. See your mind like a mirror. A mirror only reflects. Mirror does not act or react. You can look in the mirror ten times a day. Never react, only reflecting. You are the one who is reacting, seeing your reflection. Oh, I have one more wrinkle. One more grey hair! (laughs). It’s just reflecting. That’s like Samatha Mahamudra. The most important practice.”

Student 4: “Based on your response, can you realize other practices without foundation? So, can you realize Black Manjushri if you have the initiation? Can you really get the full realization of that practice if you haven’t completed your foundation practices?

Answer Zasep Rinpoche: “That depends on what kind of realizes of Manjushri you expecting to experience. Let’s put it this way, without the foundation practice, let’s say next week you go and take Black Manjushri initiation, then you go through the sadhana practice, then what? What do I obtain from this? What is the benefit?

As I mentioned this morning, there are lots of benefits. The most important is to practice without doubt. You have to have trust, commitment and faith. If you do that practice, the visualization and mantras, it is very powerful. It works. There’s a realization.

Now, it depends on your definition of what a realization is. If we’re talking about benefit, then, the benefit for the practice is cultivating divine pride — it helps you have divine pride. It also is healing. Does it work, yes, it works.

For example, I’ll tell you a story. Last year, one person came to me and he said to me, “I’ve discovered I have prostrate cancer.” Right away, I gave him Black Manjushri mantra, no initiation. I gave him the lung of the mantra. I told him to do the sadhana, do the mantra. Then, he went back to his home, back to Australia, and he did the surgery. And the surgery was successful.

Black Manjushri is known for healing practices involving aggressive health conditions such as cancer.

He felt that throughout this, Manjushri, Black Manjushri was with him. It made a huge difference for him in overcoming fear and gave him strength, and gave a lot of energy. At some point the doctors said, “Your cancer is completely clear.” No more returning — at this point, anyway. Don’t know the future, but now. So, he thanked me for giving him Black Manjushri mantra and asked me this next summer when I come “Please give me the initiation.”

So, anyway, the healing benefit is there. Now, also Black Manjushri practice is very good for making determinations, clear mind, focus, cut through. Yes, there is a benefit there.

But, if you’re talking about something a little more, for example, realization on, say, ultimate tantric realizations — like generation stage, completion stage, clear light and bliss — through the practice of Black Manjushri, then, yes, you need foundation practices. Otherwise, it’s not easy.

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Mongolia

Venerable Zasep Rinpoche on a previous trip to Mongolia (2016). He is currently teaching in Mongolia 2017, then on to Zuru Ling, Vancouver BC (April 2017) and Gaden Choling Toronto (May 2017).

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Purifying Negative Karma Advice Video: How to Purify Obstructions and Defilements with Vajrasattva Practice and Other Buddhist Meditations, Answered by Venerable Zasep Tulku Rinpoche

Venerable Zasep Rinpoche — Sun, 26 Mar 2017 23:11:19 +0000

Venerable Zasep Tulku Rinpoche (center) surrounded by students at a teaching in Tibetan Buddhist Society Temple in Perth, Australia March 2017. Rinpoche tours extensively to deliver precious teachings. He is in Mongolia currently, and will be in Vancouver in April 2017 at Zuru Ling and in Toronto in May at Gaden Choling.

In the eighth in a Buddhist practice video series, “Advice from the Teachers”, the Venerable Acharya Zasep Tulku Rinpoche, Spiritual Head of Gaden for the West Centers, answers a student’s question [play video below]:

What practical advice would you give to a new student to purify their mental difilements and bad karma? Can you speak about Vajrasattva purification?

[Transcript below video]

Play video here:

Transcript

Zasep Rinpoche: “Purification for a beginner. There are two types of purification. Purification according to Sutra, and purification according to Tantra.

According to Sutra, basically, meditation itself is the purification. According to Pali tradition its called ‘Visudimada’, Path of Purification, and you meditate every day, cultivate awareness, mindfulness — that would be very good for purifying the mind.

Also, I would suggest one should practice ‘Metta’ and ‘Karuna’, loving kindness. Meditate on love and compassion, for yourself, for others. That will purify our mental defilements and purify our karma.

According to Tantra, one of the most powerful purifications is meditations on Vajrasattva. Recite the mantra of Vajrasattva, the 100-syllable mantra [mantra below transcript]. If you don’t have initiation, you can say the mantra, no problem, you can visualize Vajrasattva in front of you. [Or] Above your crown, as well.

To help purify and meditate on our obscurations, negative karmas and obstacles, Rinpoche recommends Vajrasattva meditation. Visualize Vajrasattva (pictured above) over your head or in front of you, with white light or nectar coming from his heart into your body through the crown of your head. Realize and imagine that the nectar purifies all negativities.

Imagine — as you say the mantra — imagine purifying nectar coming from the heart of Vajrasattva, and the nectar enters through your your crown [of your head] and enters into your body, first purifying the body. The nectar flowing down through the body. And as if flows down it purifies all the bodily karmas: disease, sickness, unwholesome karmas of the past, unwholesome karmas of the bodies are purified. Say the mantra, lets say 21 times.
Then you do the purification again, this time purifying the speech, the speech karmas. This time, the nectar comes down from the heart of Vajrasattva dissolves into you, into your body, and slowly fills up your body, and then [you visualize] the unwholesome karmas of the speech coming out from the mouth. They are expelled. Gone. Imagine your speech karma is purified.

The third time, nectar comes down from Vajrasattva’s heart, dissolving into you directly into your heart, and then you mind is purified, mental karmas such as fear, attachment, ignorance, and confusion disappear, are dispersed. Disappeared straight from your heart. This is very powerful.

Say the mantra, the 100-syllable mantra of Vajrasattva, and then imagine Vajrasattva becoming smaller and smaller entering through your crown and dissolving into your heart. Imagine Vajrasattva is always with you as a personal yidam deity. This is very powerful way to purify your body, speech and mind. There are other purifications, but I think this is good enough for the beginner.”

In Part 9 of this Series, students ask Rinpoche the question: “What advice do you have for senior (advanced) students for their daily practice? Can you merge practices to simplify?”

100-Syllable Vajrasattva Mantra for Purification of Negative Karmas and Obstructions

Lovely sung version of Sanskrit 100-syllable mantra (text and explanation below video):

Sanskrit version of 100-syllable mantra (with more extensive English translation; for shorter English translation see Tibetan version below. Should be chanted in Sanskrit or Tibetan, not English.)

Note: For pronunciation there are generally no long vowels, so “a” is always ‘ah”, “e” is usually “eh” sound, and “i” is usually “ee”sound, “u” is “ew”. For example “anupalaya” would be pronounced “ah-new-pah-lah-yah.” Also, “sh” or “th” is always pronounce “s-h” or “t-h” separated. A soft “sh” s is indicated by Ṣ or Ś.

For example, “TVENOPATIṢṬHA” is pronounced “T-ven-oh-pah-teesh-t-ha” (ending in “ha” not “tha”). Likewise, for “Phat” this is pronounced “puh – hat” (p, then hat) but as an forceful exhalation. For guidance listen to the video below.

oṃ vajrasattva

The most excellent exclamation of praise, the qualities of Buddha’s holy body, speech, and mind; all that is precious and auspicious. Vajrasattva, you whose wisdom is inseparable bliss-emptiness,

samayam anupālaya

And whose pledge must not be transgressed, lead me along the path you took to enlightenment,

vajrasattva tvenopatiṣṭha

Make me abide close to your holy vajra mind,

dṛḍho me bhava

Please grant me a firm and stable realization of the ultimate nature of phenomena,

sutoṣyo me bhava

Please grant me the blessing of being extremely pleased and satisfied with me,

supoṣyo me bhava

Bless me with the nature of well-developed great bliss,

anurakto me bhava

Bless me with the nature of love that leads me to your state,

sarvasiddhiṃ me prayaccha

Please grant me all-powerful attainments,

sarvakarmasu ca me cittaṃ śreyaḥ kuru

Please grant me all virtuous actions and your glorious qualities,

hūṃ

Seed syllable of the vajra holy mind, the heart essence and seed syllable of Vajrasattva,

ha ha ha ha hoḥ

Seed syllables of the four immeasurables, the four empowerments, the four joys, the four kayas, and the five wisdoms,

bhagavan sarvatathāgatavajra

You, who are the vajra of all who have destroyed every obscuration, of all who have attained all realizations, of all who have passed beyond suffering, and of all who have realized emptiness and know things just as they are,

mā me muñca

Vajrasattva.

Do not abandon me,

vajrī bhava

Grant me the nature of indestructible union, the realization of your vajra nature,

mahāsamayasattva

You, the great pledge being with the holy vajra mind,

āḥ

Make me one with you. Syllable of uniting in non-duality.

hūṃ

Syllable of the wisdom of great bliss.

phat

Syllable that clarifies the wisdom of inseparable bliss-emptiness and destroys the dualistic mind that obstructs realization.

Very nice video chanting in Tibetan version (text below video):

Tibetan version of 100-syllable mantra with pronunciation and English (rough) translation (Should not generally be chanted in English. This is just for reference):

In advanced Vajrasattva practice, we visualize the full 100-syllable mantra in Tibetan characters surrounding the seed syllable Hum, emitting purifying light and nectar from the heart of Vajrasattva.

OM
Syllable of the most supreme exclamation of praise.

BENZAR SATO SA MA YA
Vajrasattva’s Samaya

MA NU PA LA YA BENZAR SATO
O Vajrasattva, protect the samaya.

TE NO PA TISHTHA DRI DHO ME BHA WA
May you remain firm in me.

SU TO KA YO ME BHA WA
Grant me complete satisfaction.

SU PO KA YO ME BHA WA
Grow within me (increase the positive within me).

ANU RAKTO ME BHA WA
Be loving towards me.

SARVA SIDDHI ME PRA YATSA
Grant me all the accomplishments,

SARVA KARMA SU TSA ME
As well as all the activities.

TSITTAM SHRE YAM KU RU
Make my mind virtuous.

HUNG

As you chant the mantra, visualize white light or nectar coming from Vajrasattva and entering your body, purifying all negativities.

Syllable of the heart essence, the seed syllable of Vajrasattva.

HA HA HA HA
Syllables of the four immeasurables, the four empowerments, the four joys, and the four kāyas.

HO
Syllable of joyous laughter in them.

BHA GA WAN SARVA TA THA GA TA
Bhagawan, who embodies all the Vajra Tathāgatas,

BENZRA MA ME MUNTSA
Do not abandon me.

BENZRI BHA
Grant me realization of the vajra nature.

MA SA MA YA SATO
O great Samayasattva

Previous Buddha Weekly Advice From the Teachers Videos:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

Teaching schedule Zasep Tulku Rinpoche 2017

Mongolia

Zasep Tulku Rinpoche is currently teaching in Mongolia (photo of teaching in a traditional yurt (tent) April 2017), after several weeks of intense teachings all over Australia. in April he will be teaching in Zuru Ling Vancouver, and beginning May 20, Rinpoche will teach at Gaden Choling Toronto for two weeks in 2017.

About H.E. Zasep Tulku Rinpoche

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Buddhist Teacher Advice Video 7: Keeping Motivated in Your Daily Practice, Answered by Venerable Zasep Tulku Rinpoche

Venerable Zasep Rinpoche — Sun, 19 Mar 2017 23:30:23 +0000

In the seventh in a new video series, “Advice from the Teachers”, the Venerable Acharya Zasep Tulku Rinpoche, Spiritual Head of Gaden for the West Centers, answers a student’s question:

What advice would you give to a student for keeping motivated and excited about daily practice?

Rinpoche explains the importance of regular daily practice, inspired by meditating on impermanence. He strongly advises study of the lives of the great Yogis and Yoginis, and also study of the Lamrim teachings to help inspire enthusiasm.

Full transcript below video. Play video here:

Transcript:

“This is a good question. I would say, in order to have good motivation, first you have to study Dharma, study Lamrim. You have to learn, and you have to know, the importance of Dharma practice in every day life. And the benefit of Dharma practice in every day life.

Zasep Rinpoche meditating by the river near the Tashi Choling Retreat Centre in B.C. Rinpoche uses the metaphor of the river or creek to explain the importance of continuous practice. Picture is a frame from the documentary “Come Again.”

Continuity, ongoing, is very important. It’s like a river, or say a creek. If it’s always running, it will help the area, the valley I would say. It will keep the moisture along the bank of the river. Plants and trees, flowers and so forth will grow. Also, animals will be there. They come to the water.

Like that, if you are always practicing — doesn’t matter how much — the continuity will be there, the moisture is there. Then, there’s ongoing merit, virtues always growing! Then, when you have more time, more energy, it will be easier to resume, because you are always practicing.

Instead of practicing for awhile, then stop, then start all over again. That would take time, and it will be harder. That’s why continuity is very important.. For that reason, motivation and understanding the daily practice, and continuity is very important. You need that motivation.

The sage Milarepa. Rinpoche advises students to study the life stories of the great sages, Yogis, Yoginis, Mahasiddas and Gurus as inspiration for our own practice.

As I said, in order for you to have the motivation, you have to understand the benefit of Dharma practice. That’s why one should study Lamrim.

Also, there are other [ways] to generate motivation. Study the life stories of previous masters — previous great Yogis and Yoginis — who did so much practice. They accomplished Dharma realization. So, when you read the life stories of great masters, Yogis and Yoginis, and Gurus, then, it will give you inspiration and motivation to do the practice.

Another motivation to practice Dharma is to meditate on impermanence of life. And this is mentioned in the Lamrim teachings. According to the Kadam and Gelug tradition, it says that at the beginning of our Dharma practice, or at the beginning of our meditation, if you concentrate a little bit on the impermanence of life, including death and dying, that will give you motivation to do Dharma practice, because you realize life is very transient, life is short. So, Dharma practice is the most valuable thing, and everything else is secondary. That makes you thin, ‘I should practice Dharma.’

Why? Because Dharma practice is always helpful. Dharma practice is the path to Enlightenment. So, Dharma practice is the most valuable thing. Everything else is secondary.

A monk holds the hand of a deceased person found on a train platform in China. RInpoche advises us to meditate on impermanence, death and dying to help inspire our sense of urgency to practice today and continuously. Precious human life is too short.

Think a little bit about the impermanence of life. Of death and dying. All the time, people are dying. See what’s happening in the world — there’s so much suffering, people are dying everywhere to illness, disease, calamities, natural disasters, wars, and so forth. When you think about it like that, it makes you think, ‘I should practice more Dharma.’

Also, end of our life, towards death, Dharma practice is also very important. Some people might think ‘What is the purpose of practicing Dharma at the end of your life. Your life has ended, anyways.’ That sort of thinking is wrong thinking, because, especially when your life is ending, when you are dying, there are different kinds of Dharma practice. There are Dharma practices especially for Death and Dying, such as Phowa practice, meditation on compassion and love, devotional practice, Guru Yoga, these are very important at the time of death so that the Gurus will guide us, our Yidam deities will guide us, at the time of death. And Phowa practice helps us to move on. Instead of going to the Bardo, and being confused, instead we can ‘eject our consciousness’ straight to the Pure Land. And that is why meditation on impermanence is very important. It gives you the motivation.

To motivate Dharma, I would say meditation on impermanence is very beneficial.”

Next week, in Buddhist Advice Video 8, Venerable Zasep Rinpoche answers the student question:

“What practical advice would you give to new students to purify their mental defilements and bad karma? Can you speak about Vajrasattva Purification?”

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Mongolia

Venerable Zasep Rinpoche on a previous trip to Mongolia (2016). He is currently teaching in Mongolia 2017, then on to Zuru Ling, Vancouver BC (April 2017) and Gaden Choling Toronto (May 2017).

Zasep Rinpoche is currently in Mongolia on an extended round of teachings

Vancouver, Canada

Rinpoche will be teaching at Zuru Ling, Vancouver in April: “Zuru Ling is extremely pleased to announce that our precious teacher Acharya Zasep Tulku Rinpoche will be teaching in Vancouver in April 2017:

How to do personal retreat, setting up an altar and torma making. Wednesday April 26th, 2017 starting at 7 til 9 pm.
Green Tara Initiation – Friday 28th April starting at 7 til 9 pm.
Black Manjushri Initiation – Saturday 29th April 2 til 4 pm.
Teaching on healing and protection of the Black Manjushri practise – Sunday 30th April starting 10 am til 4 pm.
Information: Zuru Ling website>>

Teaching Schedule of Zasep Tulku Rinpoche for spring 2017 at Gaden Choling Toronto, Canada.

Toronto, Canada

Rinpoche will be at Gaden Choling in Toronto, Canada in May for two weeks.

Mahamudra teachings: Saturday, May 20th, 10am to 5pm
Lama Chopa Guru Yoga: Sunday May 21st, 10am to 5pm
Hayagriva Highest Yoga Tantra Initiation: Thursday, May 25th, 7pm to 9pm
Green Tara: Friday, May 26th, 7pm to 9pm
Black Manjushri Initiation: Saturday May 27th 2-5pm
Black Manjushri Practice and Commentary (requires initiation) Sunday May 28th, 10am-5pm
Information to be posted soon at Gaden Choling website>>

About Venerable Zasep Tulku Rinpoche

Venerable Zasep Tulku Rinpoche.

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Teacher Advice Video 6: What Advice Would You Give to a Student New to Buddhism as Starting Practices? — — Answered by Venerable Zasep Tulku Rinpoche

Venerable Zasep Rinpoche — Thu, 09 Mar 2017 03:10:15 +0000

In the sixth in a new video series, “Advice from the Teachers”, the Venerable Acharya Zasep Tulku Rinpoche, Spiritual Head of Gaden for the West Centers, answers a student’s question:

“What advice would you give to a student new to Buddhism as starting practices?”

Rinpoche suggests core practices such as mindfulness of breathing meditation and study of the Lamrim, the Stages of the Path to Enlightenment.

Full transcript below video.

Transcript:

“Well, for a beginner, that depends on the question. If he or she said, ‘I would like to meditate, how do I meditate?’ I would say we should teach — Lamas or Teachers or senior students or someone who has meditated for a long while — teach that person how to meditate, basic practices like mindfulness of breathing.

First, you go to a quiet environment, in a house or room, sit on the meditation cushion, if possible, cross your legs, if not, sit on a bench or chair, relax your body, relax your mind, and focus the mind on your breath.

Breathing in, out. When you breathe in, imagine your abdomen is rising. When you breathe out your abdomen is falling. Feel your abdomen is rising and falling. Rising and falling when you breathe in and out. So, focus your mind on the breath.

Rinpoche advises finding a quiet place, sitting cross legged if possible, and focus on breathing, in and out, in and out, following only the breath in the present moment.

Meditate, I would say, for ten minutes, fifteen minutes, not more than twenty minutes. Then, have a little bit of a break. So, that’s how your start, basic meditation, and mindfulness of breathing.

The breathing meditation is called Anapranasati. Anaprana is “breathing” and Sati is “mindfulness.” Breathing meditation is very practical, because we are breathing in and out, every day throughout our lives, from when we are born until the last moment of our life.

When you do breathing meditation, it relaxes your body. And also, when you do breathing meditation it helps you to be “in the moment.” Here. Now. Because you are with the breath. So, you don’t go to the past, you don’t go to the future, you stay in the here and now. That’s why it’s so beneficial. That’s how you start.

Then, you should ask advice from your teacher, or a Dharma friend. They will give you advice, and then move on to the next meditation, which I won’t talk about now, since this is for the beginners, right?

Zasep Tulku Rinpoche meditates mindfully by a river in British Columbia, Canada.

If somebody said I would like to study Dharma, or study Buddhism, what do I study? This is a big question, because in Buddhism we have so many teachings. The Buddha gave so many teachings, where do you start? There are so many books now, available in English, other languages. Also, there are lots of audio, video teachings. And you can find out so many things online. Where do you start?

My answer, for the beginner — one should study Lamrim. Lam means “path”, Rim means “gradual” — gradual path to Enlightenment. There are a number of Lamrim books translated in English.

Lamrim tells you about Dharma. What is Dharma? How to practice Dharma. Why you should practice Dharma. And stage by stage, how you can become Enlightened, and so forth. So, I would say, study Lamrim. This is the advice we should give for the beginner.

In Part 7 of this series, students ask Venerable Zasep Rinpoche the question:

“What advice would you give to a long-term student for keeping motivated and excited about daily practice?”

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

About Venerable Zasep Tulku Rinpoche

Zasep Rinpoche’s life story is told in his autobiography, A Tulku’s Journey from Tibet to Canada by Zasep Tulku Rinpoche.

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Illness and Cancer Advice: Video, Buddhist Teachers Answer — — Advice for students with aggressive illnesses such as cancer, supportive practices Medicine Buddha and Black Manjushri (with full Medicine Buddha Sutra)

Venerable Zasep Rinpoche — Sun, 19 Feb 2017 03:51:55 +0000

In the fifth in a new video series, “Advice from the Teachers”, the Venerable Acharya Zasep Tulku Rinpoche, Spiritual Head of Gaden for the West Centres, answers a students question:

“What advice would you give to a student who needs supportive practices for healing, especially for agressive illnesses such as cancer?”

Rinpoche speaks of important practices such as Medicine Buddha and Black Manjushri — both practices do not require initiation. [Rinpoche advises that recitation of the Medicine Buddha Sutra is beneficial. The full English version is at the end of this feature.] Rinpoche promised to elaborate on the specialized deity practices, such as Black Manjushri in a coming video.

Full transcript below video.

Note: For a guided Medicine Buddha practice with mantra chanting — can be practiced by anyone — please see:

Healing video: full Medicine Buddha guided meditation with Venerable Zasep Tulku Rinpoche; with Medicine Buddha Mantra chanting by Yoko Dharma

Transcript:

“Advice for healing. Well, we’re talking about physical problems, health problems like cancer, right? So, we have healing practices. One very common practice is Medicine Buddha practice. We have the Medicine Buddha sutra. You can recite the Medicine Buddha Sutra. You can say the mantra of Medicine Buddha —

Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Sumungate Soha

— and do visualization of Medicine Buddha.

The Lapis Lazuli Medicine Guru is revered in many countries by different names: Sanye Menla (Tibetan སངས་རྒྱས་སྨན་བླ།, or just Menla), Medicine King, Medicine Guru, Yaoshifo (藥師佛 Chinese name), Nyorai or Yakushi (in Japan 薬師, 薬師如来), Yaksabul or Yaksayeorae (약사불, 약사여래 in Korea)or Lapis Luzuli Buddha.

Let me put it this way. If you don’t have initiation of Medicine Buddha, you can still do mantra of Medicine Buddha, no problem. Ideally, later, you should receive transmission, “lung” from Lama, your teacher, that would be good. If not, you can still do the mantra no problem.

You can visualize Medicine Buddha in front of you, or above you. Imagine beautiful blue light shining from His heart. The light dissolves into you, into your body, purifying your body and healing the illness.

You can also imagine nectar flowing, coming from the bowl that Medicine Buddha is holding in his left hand. White nectar coming down and dissolving into you, through your crown into your body. That will be very beneficial. Then, of course, if you have the initiation, if you receive the initiation, that will be very good, even more powerful.

Visualizing the Medicine Buddha Mantra and rays of healing Lapis Lazuli light emanating from the Buddha, and absorbed into the patient (or self) assists in healing.

There are other healing practices you can do. Black Manjushri practice is very powerful. I have given Black Manjushri initiation for lots of people the last couple of years.

I have students or friends who had cancer, breast cancer, prostrate cancer, stomach cancer, and other types of cancer. They have been doing their practice. They also went through chemo therapy. It has been very beneficial.

A number of my friends and students who had cancer, their cancer is no longer detectable. They are clear. And they appreciate it.

So, you can do Black Manjushri practice again, same way you do Medicine Buddha. You don’t have initiation? You can still do the mantra, and visualize Black Manjushri above your crown. If you have the initiation that will be better. If you don’t have initiation, I can suggest that you go and receive it the first chance you get. Black Manjushri practice is also very helpful for sickness caused by chemicals, pollution, toxins, poisoned water and food — like what’s happening today in the world. People are exposed to radiation, chemicals, or whatever. Also, people who are suffering from fear and paranoia. Or, if someone is attacking them mentally, like a curse, or your own mind. Fear. So, Black Manjushri practice is very powerful.

Black Manjushri is known for healing practices involving aggressive health conditions such as cancer.

Also, we can do these healing practices, Medicine Buddha and Black Manjushri, for others, who don’t have initiation, or can’t do the practice or visualization because they are too weak or they are not sure, they have no confidence to do the practice. But, they are willing to accept our help, then of course we should help.

In Advice Video 6, next week, Venerable Zasep Rinpoche answers the student question: “What advice would you give to a student new to Buddhism as starting practices?”

For details on Medicine Buddha practice, see BW extensive feature “The First Doctor: Medicine Buddha Bhaisajyaguru — Empowering You to Heal.”>>
For more information on Black Manjushri>>

Black Manjushri Practice Suggestions from Zasep Rinpoche

Zasep Rinpoche advises that students who are not initiated can chant the mantra while visualizing the peaceful image of Black Manjushri (rather than the wrathful version): “I advise using the mantra while visualizing a peaceful Black Manjushri with blue light coming to her for healing.” (Her, referred to the student asking the question.) He indicated you do not have to have initiation to chant the mantra, as long as you visualize Black Manjushri in front of you in peaceful form (i.e. no self-generation). For a video helpful for “chanting along” see the bottom of this feature.

The mantra is:

OM PRASO CHUSO DURTASO DURMISO NYING GOLA CHO KALA DZA KAM SHAM TRAM BHE PHET SOHA

It is also helpful to chant Manjushri’s mantra:

Om Ah Rah Pah Chah Na Dih

Here’s an image of peaceful Black Manjushri to help with visualizing:

Many students and teachers turn to the peaceful version of Black Manjushri as healing meditational deitiy for aggressive diseases such as Cancer and Aids.

Full Text Medicine Buddha Sutra after Bio of Venerable Rinpoche.

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

About Venerable Zasep Tulku Rinpoche

Zasep Rinpoche’s life story is told in his autobiography, A Tulku’s Journey from Tibet to Canada by Zasep Tulku Rinpoche.

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Chant-Along Video for Black Manjushri Healing Mantra

OM PRASO CHUSO DURTASO DURMISO NYING GOLA CHO KALA DZA KAM SHAM TRAM BHE PHET SOHA

Sutra on the Merits and Original Vows of Tathágata Medicine Guru with Lapis Lazuli Light

(Tripitaka No. 450)

Translated during Torng Dynasty by Tripitaka Master Yiun-Tzorng

Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaisali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.

The Buddha gives a teaching.

At that time, the Dharma Prince Manjusri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and inclining his head and placing his palms together, said to the Bhagavan, “World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age.”

The Buddha then praised the Pure Youth Manjusri: “Good indeed! Good indeed, Manjusri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”

Manjusri said, “Please do speak. We are glad to listen.”

The Buddha told Manjusri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called ‘Pure Vaidurya’. The Buddha there is named Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjusri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.

“The first great vow: ‘I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.’

“The second great vow: ‘I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.’

“The third great vow: ‘I vow that in a future life when I attain Bodhi, will by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.’

“The fourth great vow: ‘I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.’

“The fifth great vow: ‘I vow that in a future life when I attain Bodhi I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.’

“The sixth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunch-backed, or afflicted with skin disease, insanity or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.’

The Lapis Lazuli serenity of Medicine Buddha is healing.

“The seventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.’

“The eighth great vow: ‘I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.’

“The ninth great vow: ‘I vow that in a future life when I attain Bodhi, I Shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the Practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.’

“The tenth great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are tom by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.’

“The eleventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.’

“The twelfth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts, delights will be fulfilled.’

“Manjusri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.

“Moreover, Manjusri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish.

“That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate miss.

“Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasury of the proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjusri, all good men and women who have faith should vow to be born in that Buddha’s land.”

At that time, the World Honored One again spoke to the Pure Youth Manjusri saying, “Manjusri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.

“There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don’t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of heir lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!

“Moreover, Manjusri, there are beings who, although they study under the Tathagata, nonetheless violate the sila. Others, although they do not violate the sila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride, Shadowed by overweening pride, they justify themselves and disparage others, slander the proper Dharma, and join the retinue of demons.

“Such fools act on their misguided views and further, a cause immeasurable minions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharma, and thereby avoid falling into the evil destinies. If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well regulated and joyful, enabling them to renounce their families and leave the householder’s life-They will take up and maintain study of the Tathagatas, Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.

“Moreover, Manjusri, if there are sentient beings who harbor stinginess, greed, and jealousy who praise them- selves and disparage others, they will fallinto the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.

“If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.

“Moreover, Manjusri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thought, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksa and raksasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.

“However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.

“Moreover, Manjusri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. with these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjusri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jewelled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors.

“Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evildestinies again. when their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. Or they may be born as Ksatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives. They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female.

“Moreover, Manjusri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wished to dispel all their sicknesses and sufferings, and to fulfill their wishes.”

At that time, the World Honored One entered a samadhi called “extinguishing the suffering and distress of all beings.” After he entered this samadhi, a great light came forth from his flesh-cowl. From amid that light he proclaimed this magnificent dharani:

Namo Bhagavate bhaisajya guru vaidurya prabha rajaya
Tathagataya Arhate samyaksambuddhaya tadyatha
Om bhaisajye bhaisajye bhaisajya samudgate Svaha

After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings, sicknesses and sufferings were cast off, and they felt peaceful and happy.

“Manjusri, if you see a man (or a woman) who is ill you should single-mindedly and frequently clean and bathe him and rinse his mouth-Provide him with food, medicine, or water that is free of insects, over any of which the dharani has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. I f this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness-At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain Bodhi. Therefore, Manjusri, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaidurya Light Tathagata, they should always recite this mantra and never forget it.

“Moreover, Manjusri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of proper and Equal Enlightenment should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings of fragrant flowers, incense, perfumed balms, and various kinds of music before an image of that Buddha. They should personally write out this Sutra or ask others to do so, and they should single- mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities, so that he is without the slightest want. In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.”

At that time, the Pure youth Manjusri said to the Buddha, ‘World Honored One, I vow that in the Dharma- Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.

“World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of five-colored thread in which to keep the Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.

“World Honored One, it should be known that if, in the places where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death. In addition, none of them will be robbed of his vital energy by evil ghosts and spirits. Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.”

The Buddha told Manjusri, “So it is, so it is! It is exactly as you say. Manjusri, if there are good men and women of pure faith who wish to make offerings to that world Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers, burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.

“Playing musical instruments and singing praises, they should circumambulate to the right of the Buddha’s image. Moreover, they should recall the merit and virtue of that Tathagata’s past vows. They should read and recite this Sutra, ponder its meaning, and lecture on and explain it. Then they will obtain whatever they seek: Those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.

“Moreover, if a person who suddenly has nightmare, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things will disappear and will no longer trouble him.

“When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single-mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well.

“Moreover, Manjusri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.

“If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil spirit will come to rob him of his vitality.

At that time the World Honored One said to Ananda, “The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?

Ananda said, “Greatly virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. why? Because all Buddhas’ karmas of body, speech, and mind are pure-World Honored One, the sun and moon could fall, wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change.

“World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to themselves,’ How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata? ‘Due to this lack of faith, they give rise to slander. During the long night they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly.”

The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies.

“Ananda, this is the extremely profound practice of all Buddhas which is difficult to believe and to understand! you should know that your ability to accept this comes from the awesome power of the Tathagata Ananda, alI Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood are capable of understanding.

“Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattva practices, limitless skillful expedients, and immeasurably vast, great vows. If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillful expedients have no end!”

At that time within the assembly, a Bodhisattva Mahasattva named One who Rescues and liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, “Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated front chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. At that time, King Yama interrogates this person in order to tally his karma and mete out judgement according to his good and evil deeds.

“At that time, if the sick person’s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamp, and to hang up the five colored banners for prolonging life, then it is possible for his spirit to return. As if in a dream, the person will see everything very clearly himself.

“If his spirit returns after seven, twenty-one, thirty five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.”

At that time, Ananda asked the Bodhisattva who Rescues and liberates, Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?”

The Bodhisattva who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give.

“During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five- colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.

“Furthermore, Ananda, in the case of ksatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, rebellion within their territories, unusual changes in the stars, a solar or lunar eclipse, unseasonal winds and rains, or prolonged drought, those ksatriya princes should bring forth an attitude of kindness and compassion toward all sentient beings and grant amnesty to all prisoners. They should follow the above-mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata. Due to these good roots and the power of that Tathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease. Within this country there will be no violence, nor any yaksas or other spirits that harms sentient beings, and all evil omens will vanish.

“The ksatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness. Ananda, if the queens, the princes, the ministers or court counselors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense. Then those people will be cured of their diseases and relieved of their difficulties.

Then Ananda asked the Bodhisattva who Rescues and Liberates, “Good man, how can a life that has come to an end be prolonged?”

The Bodhisattva who Rescues and Liberates answered, “Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death? That is why people are exhorted to make life-prolonging banners and lamps and to cultivate all kinds of blessings. Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives.

Ananda asked, “What are the nine kinds of untimely death?”

The Bodhisattva who Rescues and liberates said, “There may be living beings who, although not seriously ill have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently, they meet with an untimely death. Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies. Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them. In order to propitiate the spirits, they kill various creatures. They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail. They deludedly hold to wrong beliefs and perverse views. Thus they meet with an untimely death and fall into the hells, never to come out. This is the first kind of untimely death.

“The second kind of untimely death is to be executed at the hands of the law. The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then to be waylaid by non-human beings that rob one’s essence and energy. The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts; the seventh is to fall from a steep cliff; the eighth is to be harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; the ninth is to die from hunger and thirst. These are the nine kinds of untimely deaths generally spoken of by the Tathagata. There are also innumerable other kinds which cannot all be spoken of here.

“Moreover, Ananda, King Yama keeps track of the karmic records of all the inhabitants of the world. If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses. Therefore, I encourage people to light lamps and make banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.

At that time, twelve great yaksa generals were present in the assembly. They were: General Kimbhiro, General Vajra, General Mekhilo, General Antilo, General Anilo, General Santhilo, General Indalo, General Payilo, General Mahalo, General Cidalo, General Caundhulo, and General Vikalo.

These twelve great Yaksa generals, each with a retinue of seven thousand yaksas, simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support all living beings and to benefit them, so that they may live in peace and happiness. In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress, and fulfill all their wishes. If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.

At that time, the World Honored One praised the great yaksa generals, saying, “Good indeed, good indeed, mighty yaksa generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.

Then Ananda said to the Buddha, “World Honored One, what should we call this teaching? How should we uphold it?”

The Buddha told Ananda, “This teaching is called, ‘The Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.’ It is also called ‘Twelve Spiritual Generals’ Vows to Use Spiritual Mantras to Benefit Living Beings.’ It is also called ‘Eradicating All Karmic Obstacles.’ You should uphold it in this way.

When the Bhagavan had finished speaking, all the Bodhisattvas, Mahasattvas, great Hearers, kings, minister, Brahmans, laypeople, gods, dragons, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted. They received it with faith and respectfully practiced it.

(End of translation)
(Translated into English by B.T.T.S.)

Video: Students Ask the Buddhist Teacher: What advice would you give for a student who is dealing with the loss of a pet? Venerable Zasep Tulku Rinpoche

Venerable Zasep Rinpoche — Sun, 12 Feb 2017 18:34:38 +0000

In the fourth of a new video series, Venerable Acharya Zasep Tulku Rinpoche, Spiritual Guide for Gaden for the West, answers a student’s question about loss of a pet:

What advice would you give for a student who is dealing with the loss of a beloved pet?

Full transcript below video.

Rinpoche: “That’s a good question. I see in the West many people have pets. Cats and dogs and so forth, I see it more and more, they have pets.

Cats and dogs and pets are part of our life. It can be very sad, the loss of a pet.

I had a pet myself. I had a cat. And he died, and I felt very sad. I prayed for him, and it helped me a lot. Also, I felt sad, but at the same time I didn’t feel so sad, because since I got him — he was a kitten, only a month and a half or two months old — in all those years he was with me, more or less, whenever we meditate, whenever we did prayers, he’d come and sit next to us. He’d walk around between the people and look at people. And when we’d say mantras he’d come down, and I felt he received so many blessings, from the mantras and prayers.

Venerable Zasep Tulku Rinpoche blessed this dog at the end of a Medicine Buddha Retreat in Owen Sound in April 2016. After the event he played with the fifteen-month old pup. Zasep Rinpoche teaches, “We must not hurt other people and animals.”

He used to jump up on the altar and drink water from the offering bowls. I told him a few times not to do that, and he respectfully listened and didn’t do that again. Then, I thought, that’s okay for him because he got blessings — the water from the offering bowls.

He died, dissapeared, and after three days we found out he was in the basement in the closet, and he was sitting.

Looked like he was meditating. He actually died while sitting there. His head was up, it was quite amazing. I felt good about that. He died peacefully!

So, when we are grieving from losing a pet, we should do the same practices, meditations, that we would do for our family members, humans, when we loose loved ones.

We should meditate on loving kindness, meditate, and then do offerings every week for the next… forty nine days. Make offerings and say mantra of Chenrezig, Om Mani Padme Hum, and Amitabha Buddha mantras, and make offerings.

Also, if you know how to do Powa practice for the animal or pets that died, you could do Powa practice. Right there, while the pet is dying, or after you can do Powa practice. Powa means transfering the consciousness of the pet to the Pure Land of the Buddha.

Rinpoche advises that as a pet is dying you can help him or her with mantras and Powa practice.

We should treat pets like humans in that regard. What I mean is prayers and meditation. Because the pets, these animals, are part of our life. We should save them while they are alive, because they save us too. Pets have saved lots of human beings, saved their lives, so we should treat them the same way.”

Next week, in part 5 of this video series, Rinpoche answers “What advice would you give to a student who needs supportive practices for healing, especially for aggressive illnesses such as cancer?”

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

About Venerable Zasep Tulku Rinpoche

Zasep Tulku Rinpoche teaching at Gaden Choling on Ngondro, spoke at length about the healing benefits of Black Manjushri and Medicine Buddha.

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Using Mindfulness to Combat Memory Loss, Early Alzheimers or Dementia: Helpful Video Advice , with the full Satipatthana Sutra

Venerable Zasep Rinpoche — Wed, 08 Feb 2017 03:02:29 +0000

In the third of a new video series, Venerable Acharya Zasep Tulku Rinpoche, Spiritual Guide for Gaden for the West, answers a student’s question about memory loss:

What advice would you give for a student who is concerned with memory loss, or the onslaught of early Dementia or Alzheimer’s.

Full transcript below, together with the full Satipatthana Sutra below (The Way of Mindfulness):

Transcript

Mindful walking is a helpful practice for memory loss. Here Venerable Zasep Rinpoche walks mindfully with a student in Tasmania at Dorje Ling.

“Advice for people who are losing memories or suffering some form of dementia. This is a tough one. Hard one. I think it depends on the person, but generally speaking, mindfulness practice is very helpful. Mindfulness of breathing. Or sitting meditation, walking meditation, standing meditation, reclining meditation — those are very important

As you know I spent almost two years in Thailand. I studied Theravadan Buddhist meditation. Mindfulness meditation. And I found sitting, standing, walking, reclining, those four mindfulness meditations very helpful. It is mentioned in the Satipatthana Sutra.* The Mindfulness Sutra.

Buddha says, “O Bhikkhu, when you are standing, you should know you are standing. O Bhikkhu, when you are sitting, you should know you are sitting. O Bhikkhu, when you are walking, you should know you are walking. When you are reclining, you should know you are reclining. Even when you are drinking water you should know you are drinking water.

(The Full Satipatthana Sutra is at the end of this feature.)

Venerable Zasep Rinpoche

So, always try to be mindful, and be in the moment. And relax. That will be very helpful. It’s hard to, regain completely, memories, but at least it will help prevent losing memory, or declining further and further. It helps!

I think for people who are losing memories, and suffering from dementia, we can do a lot of things, I would say. That person should get some help. For example, natural medicines and herbs, like Tibetan medicine, Traditional Chinese Medicine, things like that can help. Also, try to get some good sleep. Sleep is very important.

People who are suffering from losing memories also suffer from fear. Fear of losing mind. They can even be desperate and sort of chaotic. Anxiety attacks. What’s next? What’s next? I’ve lost my keys. I’ve lost my reading glasses. I might lose my passport. That’s why mindfulness of sitting, walking, standing is very helpful. Getting some good sleep. Take some natural remedies and herbs will be very good.

We do have a practice, in the Tibetan tradition. Manjushri practice. White Manjushri practice is very helpful. You could receive initiation of White Manjushri, and then you say the White Manjushri mantra. White Manjushri practice will help for recovering and preventing memory loss.”

[Full Mindfulness Sutra below.]

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Toronto

Venerable Zasep Rinpoche on a previous trip to Mongolia (2016). He is currently teaching in Mongolia 2017, then on to Zuru Ling, Vancouver BC (April 2017) and Gaden Choling Toronto (May 2017).

Rinpoche is currrently in Vancouver, and will come to Toronto to Gaden Choling for two weeks of teachings Dec 10 – 20, 2017. Visit Gaden Choling website for details>>

Satipatthana Sutra

The Discourse on the Arousing of Mindfulness

“Thus have I heard.

Buddha taught mindfulness in the Satipatthana Sutra.

At one time the Blessed One was living in the Kurus, at Kammasadamma, a market-town of the Kuru people.

Then the Blessed One addressed the bhikkhus as follows: “This is the only way, O bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.”

THE FOUR AROUSINGS OF MINDFULNESS

“What are the four?

“Here, bhikkhus, a bhikkhu lives contemplating the body in the body, ardent, clearly comprehending (it) and mindful (of it), having overcome, in this world, covetousness and grief; he lives contemplating the feelings in the feelings, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness, ardent, clearly comprehending (it) and mindful (of it), having overcome in this world covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief.”

THE CONTEMPLATION OF THE BODY

Mindfulness of Breathing

“And how, O bhikkhus, does a bhikkhu live contemplating the body in the body?

Mindfulness can be practiced anywhere. Here Zasep Rinpoche mindfully meditates by a river. From the film “Please Come Again: The Reincarnation of Zasep Tulku Rinpoche.”

“Here, O bhikkhus, a bhikkhu, gone to the forest, to the foot of a tree, or to an empty place, sits down, bends in his legs crosswise on his lap, keeps his body erect, and arouses mindfulness in the object of meditation, namely, the breath which is in front of him.

“Mindful, he breathes in, and mindful, he breathes out. He, thinking, ‘I breathe in long,’ he understands when he is breathing in long; or thinking, ‘I breathe out long,’ he understands when he is breathing out long; or thinking, ‘I breathe in short,’ he understands when he is breathing in short; or thinking, ‘I breathe out short,’ he understands when he is breathing out short.

“‘Experiencing the whole body, I shall breathe in,’ thinking thus, he trains himself. ‘Experiencing the whole body, I shall breathe out,’ thinking thus, he trains himself. ‘Calming the activity of the body, I shall breathe in,’ thinking thus, he trains himself. ‘Calming the activity of the body, I shall breathe out,’ thinking thus, he trains himself.

“Just as a clever turner or a turner’s apprentice, turning long, understands: ‘I turn long;’ or turning short, understands: ‘I turn short’; just so, indeed, O bhikkhus, a bhikkhu, when he breathes in long, understands: ‘I breathe in long’; or, when he breathes out long, understands: ‘I breathe out long’; or, when he breathes in short, he understands: ‘I breathe in short’; or when he breathes out short, he understands: ‘I breathe out short.’ He trains himself with the thought: ‘Experiencing the whole body, I shall breathe in.’ He trains himself with the thought: ‘Experiencing the whole body, I shall breathe out.’ He trains himself with the thought: ‘Calming the activity of the body I shall breathe in.’ He trains himself with the thought: ‘Calming the activity of the body I shall breathe out.’

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Modes of Deportment

For some, standing meditation is a necessary Buddhist practice either due to lack of alertness, of physical pain during sitting. Buddha Weekly explores how to use standing meditation for mindfulness.

“And further, O bhikkhus, when he is going, a bhikkhu understands: ‘I am going’; when he is standing, he understands: ‘I am standing’; when he is sitting, he understands: ‘I am sitting’; when he is lying down, he understands: ‘I am lying down’; or just as his body is disposed so he understands it.

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things, in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.” Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Four Kinds of Clear Comprehension

“And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.

“Thus he lives contemplating the body in the body internally… and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Reflection on the Repulsiveness of the Body

Meditating on the body.

“And further, O bhikkhus, a bhikkhu reflects on just this body hemmed by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved, saliva, mucus, synovic fluid, urine.’

“Just as if, O bhikkhus, there were a bag having two openings, full of grain differing in kind, namely, hill-paddy, paddy, green-gram, cow-pea, sesamum, rice; and a man with seeing eyes, having loosened it, should reflect thinking thus: ‘This is hill paddy; this is paddy, this is green-gram; this is cow-pea; this is sesamum; this is rice.’ In the same way, O bhikkhus, a bhikkhu reflects on just this body hemmed in by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of the stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tears, fat dissolved, saliva, mucus, synovic fluid, urine.’

“Thus he lives contemplating the body in the body, internally… and clings to naught in the world.

“Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Reflection on the Modes of Materiality (Elements, Dhatu)

“And further, O bhikkhus, a bhikkhu reflects on just this body according as it is placed or disposed, by way of the modes of materiality, thinking thus: ‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.’

“O bhikkhus, in whatever manner, a clever cow-butcher or a cow-butcher’s apprentice, having slaughtered a cow and divided it by way of portions, should be sitting at the junction of a four-cross-road; in the same manner, a bhikkhu reflects on just this body, according as it is placed or disposed, by way of the modes of materiality, thinking thus: ‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 1

Zasep Rinpoche meditating in a cemetery.

“And further, O bhikkhus, if a bhikkhu, in whatever way, sees a body dead, one, two, or three days: swollen, blue and festering, thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine too is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 2

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees, whilst it is being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, a body that had been thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 3

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body, thrown in the charnel ground and reduced to a skeleton together with (some) flesh and blood held in by the tendons, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally.

“He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed, his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 4

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a blood-besmeared skeleton without flesh but held in by the tendons, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 5

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood, he thinks of his own body thus: ‘This body of mind, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 6

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone loose, scattered in all directions — a bone of the hand, a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull, each in a different place — he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 7

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones, white in color like a conch, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, going to be like that body and has not got past the condition of becoming like that body;’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 8

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones more than a year old, heaped together, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 9

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone rotten and become dust, he thinks of his own body thus: ‘This body of mine too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

THE CONTEMPLATION OF FEELING

Zasep Tulku Rinpoche emphasizes a point on mindfulness of body meditation during a weekend retreat on mindfulness.

“And how, O bhikkhus, does a bhikkhu live contemplating feeling in feelings?

“Here, O bhikkhus, a bhikkhu when experiencing a pleasant feeling, understands: ‘I experience a pleasant feeling’; when experiencing a painful feeling, he understands: ‘I experience a painful feeling’; when experiencing a neither-pleasant-nor-painful feeling, he understands: ‘I experience a neither-pleasant-nor-painful feeling’; when experiencing a pleasant worldly feeling, he understands: ‘I experience a pleasant worldly feeling’; when experiencing a pleasant spiritual feeling, he understands: ‘I experience a pleasant spiritual feeling’; when experiencing a painful worldly feeling, he understands: ‘I experience a painful worldly feeling’; when experiencing a painful spiritual feeling, he understands: ‘I experience a painful spiritual feeling’; when experiencing a neither-pleasant-nor-painful worldly feeling, he understands: ‘I experience a neither-pleasant-nor-painful worldly feeling’; when experiencing a neither-pleasant-nor-painful spiritual feeling, he understands: ‘I experience a neither-pleasant-nor-painful spiritual feeling.’

“Thus he lives contemplating feelings in feelings internally, or he lives contemplating feeling in feelings externally, or he lives contemplating feeling in feelings internally and externally. He lives contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings, or he lives contemplating origination-and-dissolution-things in feelings. Or his mindfulness is established with the thought: ‘Feeling exists,’ to the extent necessary just for knowledge and remembrance and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating feeling in feelings.”

THE CONTEMPLATION OF CONSCIOUSNESS

“And how, O bhikkhus, does a bhikkhu live contemplating consciousness in consciousness?

Contemplating consciousness.

“Here, O bhikkhus, a bhikkhu understands the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state; the distracted state of consciousness, as the distracted state; the state of consciousness become great, as the state become great; the state of consciousness not become great, as the state not become great; the state of consciousness with some other mental state superior to it, as the state with something mentally higher; the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher; the quieted state of consciousness, as the quieted state; the state of consciousness not quieted, as the state not quieted; the freed state of consciousness as freed; and the unfreed state of consciousness, as unfreed.

“Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination-things in consciousness, or he lives contemplating dissolution-things in consciousness, or he lives contemplating origination-and-dissolution-things in consciousness. Or his mindfulness is established with the thought: ‘Consciousness exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating consciousness in consciousness.”

THE CONTEMPLATION ON MENTAL OBJECTS
The Five Hindrances

“And how, O bhikkhus, does a bhikkhu live contemplating mental objects in mental objects?

“Here, O bhikkhus, a bhikkhu lives contemplating the mental objects in the mental objects of the five hindrances.

“How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five hindrances?

“Here, O bhikkhus, when sensuality is present, a bhikkhu knows with understanding: ‘I have sensuality,’ or when sensuality is not present, he knows with understanding: ‘I have no sensuality.’ He understands how the arising of the non-arisen sensuality comes to be; he understands how the abandoning of the arisen sensuality comes to be; and he understands how the non-arising in the future of the abandoned sensuality comes to be. When anger is present, he knows with understanding: ‘I have anger,’ or when anger is not present, he knows with understanding: ‘I have no anger.’ He understands how the arising of the non-arisen anger comes to be; he understands how the abandoning of the arisen anger comes to be; and he understands how the non-arising in the future of the abandoned anger comes to be. When sloth and torpor are present, he knows with understanding: ‘I have sloth and torpor,’ or when sloth and torpor are not present, he knows with understanding: ‘I have no sloth and torpor.’ He understands how the arising of non-arisen sloth and torpor comes to be; he understands how the abandoning of the arisen sloth and torpor comes to be; and he understands how the non-arising in the future of the abandoned sloth and torpor comes to be. When agitation and worry are present, he knows with understanding: ‘I have agitation and worry,’ or when agitation and worry are not present, he knows with understanding: ‘I have no agitation and worry.’ He understands how the arising of non-arisen agitation and worry comes to be; and he understands how the abandoning of the arisen agitation and worry comes to be; and he understands how the non-arising in the future of the abandoned agitation and worry comes to be. When doubt is present, he knows with understanding: ‘I have doubt,’ or when doubt is not present, he knows with understanding: ‘I have no doubt.’ He understands how the arising of non-arisen doubt comes to be; he understands how the abandoning of the arisen doubt comes to be; and he understands how the non-arising in the future of the abandoned doubt comes to be.

“Thus he lives contemplating mental object in mental objects, internally, or he lives contemplating mental object in mental objects, externally, or he lives contemplating mental object in mental objects, internally and externally. He lives contemplating origination-things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects. Or his mind is established with the thought: ‘Mental objects exist,’ to the extent necessary for just knowledge and remembrance and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five hindrances.”

The Five Aggregates of Clinging

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five aggregates of clinging.

“How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five aggregates of clinging?

“Here, O bhikkhus, a bhikkhu thinks: ‘Thus is material form; thus is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of perception; and thus is the disappearance of perception. Thus are the formations; thus is the arising of the formations; and thus is the disappearance of the formations. Thus is consciousness; thus is the arising of consciousness; and thus is the disappearance of consciousness.’

Thus he lives contemplating mental objects in mental objects, internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five aggregates of clinging.”

The Six Internal and the Six External Sense-bases

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the six internal and the six external sense-bases.

“How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the six internal and the six external sense-bases?

“Here, O bhikkhus, a bhikkhu understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the ear and sounds and the fetter that arises dependent on both (ear and sounds); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of smell and odors and the fetter that arises dependent on both (the organ of smell and odors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of taste and flavors and the fetter that arises dependent on both (the organ of taste and flavors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of touch and tactual objects and the fetter that arises dependent on both (the organ of touch and tactual objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands consciousness and mental objects and the fetter that arises dependent on both (consciousness and mental objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be.

“Thus he lives contemplating mental object in mental objects, internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the six internal and the six externally sense-bases.”

The Seven Factors of Enlightenment

“And, further, o bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the seven factors of enlightenment.”

“How, o bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the seven factors of enlightenment?”

“Here, o bhikkhus, when the enlightenment factor of mindfulness is present, a bhikkhu knows with understanding: ‘I have the enlightenment factor of mindfulness’; or when the enlightenment factor of mindfulness is absent, he knows with understanding: ‘I have not the enlightenment factor of mindfulness’; and he understands how the arising of the non-arisen enlightenment factor of mindfulness comes to be and how the completion by culture of the arisen enlightenment factor of mindfulness comes to be. When the enlightenment factor of the investigation of mental objects is present, he knows with understanding: ‘I have the enlightenment factor of the investigation of mental objects’; when the enlightenment factor of the investigation of mental objects is absent, he knows with understanding: ‘I have not the enlightenment factor of the investigation of mental objects’; and he understands how the arising of the non-arisen enlightenment factor of the investigation of mental objects comes to be and how the completion of culture of the arisen enlightenment factor of the investigation of mental objects comes to be. When the enlightenment factor of energy is present, he knows with understanding: ‘I have the enlightenment factor of energy’; when the enlightenment factor of energy is absent, he knows with understanding: ‘I have not the enlightenment factor of energy’; and he understands how the arising of the non-arisen enlightenment factor of energy comes to be and how the completion by culture of the arisen enlightenment factor of energy comes to be. When the enlightenment factor of joy is present, he knows with understanding: ‘I have the enlightenment factor of joy’; when the enlightenment factor of joy is absent, he knows with understanding: ‘I have not the enlightenment factor of joy’; and he understands how the rising of the non-arisen enlightenment factor of joy comes to be and how the completion by culture of the arisen enlightenment factor of joy comes to be. When the enlightenment factor of calm is present, he knows with understanding: ‘I have the enlightenment factor of calm’; when the enlightenment factor of calm is absent, he knows with understanding: ‘I have not the enlightenment factor of calm’; and he understands how the arising of the non-arisen enlightenment factor of calm comes to be and how the completion by culture of the arisen enlightenment factor of calm comes to be. When the enlightenment factor of concentration is present, he knows with understanding: ‘I have the enlightenment factor of concentration’; when the enlightenment factor of concentration is absent, he knows with understanding: ‘I have not the enlightenment factor of concentration’; and he understands how the arising of the non-arisen enlightenment factor of concentration comes to be and how the completion by culture of the arisen enlightenment factor of concentration comes to be. When the enlightenment factor of equanimity is present, he knows with understanding: ‘I have the enlightenment factor of equanimity’; when the enlightenment factor of equanimity is absent, he knows with understanding: ‘I have not the enlightenment factor of equanimity’; and he understands how the arising of the non-arisen enlightenment factor of equanimity comes to be and how the completion by culture of the arisen enlightenment factor of equanimity comes to be.

“Thus he lives contemplating mental object in mental objects internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the seven factors of enlightenment.”

The Four Truths

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths.

“How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the Four Noble Truths?

“Here, O bhikkhus, a bhikkhu understands: ‘This is suffering,’ according to reality; he understands: ‘This is the origin of suffering,’ according to reality; he understands: ‘This is the cessation of suffering,’ according to reality; and he understands: ‘This is the road leading to the cessation of suffering,’ according to realty.

“Thus he lives contemplating mental object in mental objects internally or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental object in mental objects internally and externally.”

“He lives contemplating origination things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects, or his mindfulness is established with the thought, ‘Mental objects exist,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths.”

ASSURANCE OF ATTAINMENT

“O bhikkhus, should any person maintain the Four Arousings of Mindfulness in this manner for seven years, then by him one of two fruitions is proper to be expected: Knowledge (arahantship) here and now; or, if some form of clinging is yet present, the state of non-returning (the Third Stage of Supramundane Fulfillment).

“O bhikkhus, let alone seven years. Should a person maintain these Four Arousings of Mindfulness, in this manner, for six years… for five years… four years… three years… two years… one year, then by him one of two fruitions is proper to be expected: knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“O bhikkhus, let alone a year. Should any person maintain these Four Arousings of Mindfulness, in the manner, for seven months, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“O bhikkhus, let alone seven months. Should any person maintain these Four Arousings of Mindfulness in this manner for six months… five months… four months… three months… two months… one month… half-a-month, then, by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“O bhikkhus, let alone half-a-month. Should any person maintain these Four Arousings of Mindfulness in this manner for a week, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“Because of this was it said: ‘This is the only way, O bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.”

Thus spoke the Blessed One. Satisfied, the bhikkhus approved of his words.”

* Satipatthana Sutta or Sutra is “The Way of Mindfulness”

About Venerable Zasep Tulku Rinpoche

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Video Advice from the Buddhist Teachers on Bereavement: Advice for Someone Dealing with the Loss of a Loved One.

Venerable Zasep Rinpoche — Fri, 20 Jan 2017 15:59:31 +0000

In the second of a new video series, Venerable Acharya Zasep Tulku Rinpoche answers a question from a student about loss of a loved one:

What advice would you give for a student who is dealing with the loss of a loved one?

Venerable Zasep Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. (Bio below)

Full ten minute video:

Transcript of Venerable Zasep Rinpoche’s Response

Yes, I do have advice for dealing with the loss of a loved one. We all, at some parts of our life, some stages of our life, we — all of us — have to deal with loss of a loved one.

I say that, the first time, when you lose a loved one, you go into shock. Then, at some point, you start grieving. First, when you go into shock, you need help. What you really need is help of friends, spiritual friends, and teachers or Sangha.

You could do meditation on loving kindness for the loved one who’s no longer with you. And, also, you could do some Sadhana practice, mantras — like Om Mani Padme Hum — mantra of Chenrezig, mantra of Amitabha Buddha — Om Amitabha Hrih — and do your daily practice and meditation. It will be very helpful.

When you first go into shock, you feel very lonely, as well, that’s why you need help. Then, at some point, when the shock is over, you start grieving. Grieving can come, and go, and come again, sometimes can go on for months and months, even years, several years — depends on the individual.

You feel your grief mentally and physically. You might need help or counselling. You need help from a Dharma teacher or spiritual friend. Then you need to meditate. Meditate on the suffering or loneliness, the suffering of loss of loved ones, and impermanence. It is important to “go back” to the Lamrim. Lamrim teachings are very powerful, very helpful, and profound psychology.

One needs to realize that we all lose loved ones, sooner or later, and we die ourselves. When we die, our friends feel the same way. They lost a friend. So this is impermanence. Once you understand impermanence, you feel a little better.

Sometimes when you lose a loved one, you feel not only grief, but anger. They’re upset and angry. They feel guilt. So that anger, grief and guilt is happening for some people. Not everybody, of course.

Some people feel angry. First they’re angry with themselves, because they feel guilty. They think, Oh I should have saved… maybe I could have saved… maybe I could have done this, could have done that. I didn’t do that. So now you’re disappointed with yourself, upset with yourself, and feel guilty.

Another part of grieving, you could feel angry. You feel angry with the person who is deceased, like mother or brother or uncle, or maybe wife, you feel — how could you die? How could you leave me here? You’re gone now. I’m alive and I’m suffering.

Thats very sad, because, actually from a Tibetan Buddhist point of view, one should not get angry, because that person who is deceased, he or she doesn’t have a choice. Unless that person committed suicide. And, even if they committed suicide, who wants to commit suicide? You must have so much suffering, unbearable suffering.

You have to let it go, and forgive. When a person dies, he or she has suffered a lot. They had no choice. They didn’t do it deliberately. They didn’t abandon you. Those people who feel angry, I think they’re very confused. That’s why they’re angry. Or sometimes, they’re a bit self-centred.

From my point of view it’s a bit self-centred if you are angry. Because, “I want you to be with me. Now, you’re not with me. I am abandoned.” It’s all about me and I.

Instead of feeling angry, you should feel sorry. “I lost you, you’re gone, I wish you have good rebirth. I pray for you, for the journey and rebirth, and if possible born in the Buddha Land, Pure Land.” We need to change our attitude. It’s hard for someone who is confused and angry. But we need to educate them.

For grieving, your question about how to deal with grieving — grieving is a long process. Again, as I said before, Lamrim practice, study Lamrim, meditate on impermanence, on death and dying, ongoing prayers, and meditations on loving kindness. You could dedicate the merit of your daily practice, daily meditation, dedicate for the deceased. Then, you feel better.

Other things you can do: you can make offerings to the Buddha, Dharma and Sangha. Make beautiful offerings like butter lamp or candles, food, and water, and so forth. Make offerings. Daily, or weekly, every seven days (since the deceased passed away) for the next forty-nine days.

According to Mahayana Buddhist tradition, we make offerings every day, or, especially every seven days, until the forty-ninth day. Also, you can do the offering annually.

Also, you can do retreats, meditation retreat, mantra retreat. You could also go on a spiritual pilgrimage to Bodh Gaya, the place where Buddha was Enlightened. You could go to Varanasi, the place where Buddha gave his first teaching. Do a pilgrimage trip, and dedicate for the deceased.

This is a long process. Simple answer for dealing with bereavement is to meditate on loving kindness. I think that is the best.

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Mongolia

Venerable Zasep Rinpoche on a previous trip to Mongolia (2016). He is currently teaching in Mongolia 2017, then on to Zuru Ling, Vancouver BC (April 2017) and Gaden Choling Toronto (May 2017).

Zasep Rinpoche is currently in Mongolia on an extended round of teachings

Vancouver, Canada

How to do personal retreat, setting up an altar and torma making. Wednesday April 26th, 2017 starting at 7 til 9 pm.
Green Tara Initiation – Friday 28th April starting at 7 til 9 pm.
Black Manjushri Initiation – Saturday 29th April 2 til 4 pm.
Teaching on healing and protection of the Black Manjushri practise – Sunday 30th April starting 10 am til 4 pm.
Information: Zuru Ling website>>

Teaching Schedule of Zasep Tulku Rinpoche for spring 2017 at Gaden Choling Toronto, Canada.

Toronto, Canada

Rinpoche will be at Gaden Choling in Toronto, Canada in May for two weeks.

Mahamudra teachings: Saturday, May 20th, 10am to 5pm
Lama Chopa Guru Yoga: Sunday May 21st, 10am to 5pm
Hayagriva Highest Yoga Tantra Initiation: Thursday, May 25th, 7pm to 9pm
Green Tara: Friday, May 26th, 7pm to 9pm
Black Manjushri Initiation: Saturday May 27th 2-5pm
Black Manjushri Practice and Commentary (requires initiation) Sunday May 28th, 10am-5pm
Information to be posted soon at Gaden Choling website>>

About Archarya Zasep Tulku Rinpoche

Gaden for the West Meditation Centres

Australia

Vajra Ling, Uralla, N.S.W.
Losang Gyalwa Mandala, Sydney, N.S.W.
Tenzing Ling Centre, Quamaa, N.S.W.
Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
Gaden Choling, Toronto, Ontario
Medicine Buddha Centre, Calgary, Alberta
Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
Tashi Choling, Nelson, B. C.
Zuru Ling Society, Vancouver, B.C.

United States

Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
TsongKhapa Center, Kalamazoo, Michigan
Vajrayogini Center, Seattle, Washington

Advice from the Teachers: How do we purify negative karma? Do you have advice for people confused by karma?

Venerable Zasep Rinpoche — Wed, 04 Jan 2017 18:10:48 +0000

In the first of a new video series, Venerable Acharya Zasep Tulku Rinpoche answers a question from a student about Karma:

Do you have any advice for people who are confused about karma? How do we purify negative karma?

Transcript of Venerable Zasep Tulku Rinoche’s answer on the question of Karma.

Okay, question about Karma. It’s a very good question. The word Karma you can find in the dictionary, online, Wikipedia and so forth. A lot of people in the west use the word Karma now.

Many years ago I was travelling in Alaska, between Anchorage and Fairbanks, we gave a ride for a young hitch hiker. We didn’t say anything about Buddhism. He doesn’t know I am a Lama, because I wasn’t wearing Lama dress or outfit. When he got out of the car, he said, “Thank you very much. Good Karma for you.”

Not Just Body Karma, What You Think Creates Karma

So, I thought, wow, this man knows about Karma. He somehow assumed that we know about Karma. So many people use the word Karma. I think understanding Karma is important, because Karma actually means “action”: action of the body, action of the mind, cause and effect. We call it Law of Cause and Effect. Whatever we do with our bodies. And whatever we think about in our mind, how we perceive, how we judge, how we interpret things — that has effect in our mind, and effect on our daily life. That’s why we call it Cause and Effect.

There is positive Karma and negative Karma. If you create positive Karma then virtues and good things will happen to us. If we keep creating negative karma, then suffering will come, sooner or later to us. So, in some ways, Karma is not that hard to understand. In some ways it is very difficult to understand.

Karma is Not About Punishment

In the West, sometimes people misinterpret the word Karma. People say, “Well, that’s your Karma.” Then, people think, “This is your fault!” or “You deserve it” and you are being punished — kind of like that. You don’t have to be punished. You don’t have to suffer all the time. Before Karma “Arrives” you can purify “Karma.” I’m not saying all the Karmas of the past. We don’t know how many Karmas we created in the past. Sometimes you may have more Karmas than you thought. Sometimes you think you have less (than you do). We don’t know.

Only way to find out — you look at your mind. If your mind is clear and good, then that means your mind didn’t create so many bad Karmas in a past life. If you look at your body, your health, and your life — if you have a good life, good health — that means you haven’t created too many bad Karmas, physically, in the past lives.

Karma Can Take Years to Ripen

Of course, some things we cannot judge. Some Karmas cannot be interpreted. We don’t know. It takes a number of years, many years, and many lifetimes to process the Karma, Cause and Effect, and to experience the result of Karma. We don’t know, it may take many lifetimes.

In any case, even if you have a Karma that will ripen in the future — maybe one life, two lives down the road — you can purify it now.

Vajrasattva visualization, and mantra, including the practice of the four opponent powers, can purify negative Karmas. Related story on Purification of Karmas>>

You Can Purify Bad Karmas Now

This is why we do purifications such as Vajrasattva practice, and meditation on loving kindness, and do meritorious actions: practice generosity, giving food and medicines, give Dharma teachings for other people. You can always create Good Karma to purify unwholesome Karma of the past.

I want to say a few words about Karma. There’s another word, you could say, “Instant Karma.” Some Karmas are not really instant. [If they are] you can see, right away, the result of Karma.

The Hitch Hiker Karma Test

If somebody says “How do I know that Karma works? Just go down to the highway and hitch hike. Then you’ll find out your Karma. That’s quick Karma. Almost like “Instant Karma.” Or, if you’re driving carelessly, going through a red light or whatever, you could have accident, or at least you get booked, get a ticket. (Snaps finger). Those are almost “Instant Karma.” You can see the results right away! So, therefore, sometimes Karma is not that difficult to understand how it works.

In Part 2 of this Series, a student asks Rinpoche “What advice would you g for a student who is dealing with the loss of a loved one?”

This is the first in the new Buddha Weekly video series:

Advice from the Teachers; Questions from the students.

Each five minute video will take a question from a student — including you, if you send us your questions (here>>) — and ask an authorized teacher for a short answer (five to ten minutes) video recorded.

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>