Venerable Khenchen Konchog Gyaltshen Rinpoche begins the Five-Year Ngöndro Program
Venerable Khenchen Konchog Gyaltshen Rinpoche started the program by giving a profound and yet lucid and easily understood public talk on "Universal Loving-Kindness and Compassion in Buddhism". It was followed by an 11-day retreat on Taking Refuge in the Buddha, Dharma and Sangha, and teachings on Heart Sutra, Tonglen, Buddha Amitayus as well as Lama Chöpa. As usual, all his teachings were very precise, deeply penetrating into the true nature of phenomena. He humbly shared and revealed it all vividly in front of us. Because of such genuine and sincere motivation together with his exceptional ability and vast endowment of Dharma knowledge, all his teachings are extremely precious and healing. It is as if the words of the Buddha are deeply ingrained into our mind. By reflecting and meditating on the teachings, the profound meaning and the infinite inconceivable qualities of the Buddhas and Bodhisattvas will gradually be revealed. In order to share such rare teachings with all our readers, we will include some excerpts of the teachings in this and the next few issues of the Ratnashri Newsletter. For those who have missed the opportunity this year, Rinpoche has kindly said that he will accommodate everybody in the second-year program. Rinpoche will then repeat the important points of the first-year program at the beginning of next year’s retreat.
The retreat was successful. The retreat site and tent provided a good environment for the teachings. The participants were grateful and joyful to receive such intense, precious teachings with such a wonderful lama in such a meaningful program. Even though being such an accomplished lama, Rinpoche is so approachable, humble and kind. His words were full of kindness and compassion. His smiling face and humor relaxed and opened our hearts to receive the precious teachings. He taught systematically in great detail, patiently and skillfully answered all our questions. He cared for us all and talked with many of us individually, kindly pointed out the Path and gave us sincere advice. He shared with us the blessed water, blessed pills and a verse to remember:
The sky without cloud is clear.
The ocean without wave is calm.
The mind without thought is peaceful.
In the organization meeting, he kindly laid out the Ngöndro program for next year, gave us advice on individual practices and on the study and practices at our regular Sangha meetings. The organizer Ratnashri Meditation Center, is grateful to participants’ sincere participation, great assistance and support to the program. The environment was refreshing, blissful and peaceful. We all enjoyed it so much. The retreat ended with an impressive Lama Chöpa (Guru Yoga) and Tsog ceremony and a delicious pot luck lunch. Joyful and sincere effort had been made and we could all appreciate it. Through our sincere devotion and selfless service, we learned and grew so much. We were grateful for such an opportunity Rinpoche had created for us. We sincerely showed our gratitude to our beloved Rinpoche and chanted sincerely his Long-Life Prayer. Under Rinpoche’s visit, Ratnashri Meditation Center has donated the small private collection of Dharma books to Rinpoche’s newly founded Ratnashri Library at the Center. The Center has received a beautiful Amitayus statue from our Sangha member. We are all looking forward to the growth of the Dharma in our hearts, the growth of successful and auspicious Dharma activities from Rinpoche and the Center. We are all looking forward to the second-year Ngöndro Program! Thank you all!
All teaching tapes from the Ngöndro Program 2001 are available for sale at the Center's bookstore.
Buddhas' teachingsInconceivable benefits of Taking Refuge TOP
If the merit of taking refuge in the Triple Gem (the Three Jewels) could manifest in form, the whole universe could not contain it. Even attempting to describe the infinite benefits of practicing refuge is like attempting to empty the ocean with a teaspoon. Here is Atisha's summary of the great benefits of taking refuge appears in the Jewel Ornament of Liberation.
It marks the time that you made a connection to enlightenment, entered the path, opened that gate and started going towards Buddhahood.
Refuge is the first foundation, and all other precepts are built up from that, one upon another. All different types of precepts, vows, or samaya that we take - upasika, upasaka, novice monks and nuns, full ordination, bodhicitta, Vajrayana - are all based on refuge. Without refuge, one cannot receive any precepts. Buddha set this out in a very skillful, gradual way. When we take refuge, there are only some brief teachings so we can comprehend that practice. Once it is well established, you are inspired to take on more, like the upasaka nd upasika's precepts. When you are well-trained in this foundation, then next follows novice monk or nun vows, and then full ordination. These are built up based on the refuge practice and restraining our mind from confusion and negative thoughts. These precepts primarily consist of physical discipline, not so much strong emphasis on mental discipline. After the physical and verbal disciplines are established, the bodhisattva vow can be added. This focuses more on mental discipline, how to relate to the mind. When training in this bodhisattva path has been done well, then comes the Vajrayana practice which is both physical and mental. The Vajrayana practice becomes the antidote or special method to purify both gross and subtle obscurations. So these are all built up, one after another from refuge.
When we have kept the refuge precepts well, it means that we engage our life in virtuous activities, physically and mentally. When we are in that state of virtue, the non-virtues just disappear. If we keep our mind in the right place, the wrong place disappears; it doesn't exist there. All previous non-virtuous deeds are exhausted.
These obstacles, of course, are the result of our own negative thoughts and non-virtuous actions. When our mind is in the right place, these different obstacles also disappear by themselves. When we say that we are free from obstacles, that does not necessarily mean that we do not encounter undesirable conditions. What it means is that we know how to relate to them. If we could relate to some uncomfortable circumstance well and use it as practice, it would no longer be an obstacle. If we could relate to some uncomfortable circumstance well and use it as practice, it would no longer be an obstacle. If we cannot relate well, then everything becomes an obstacle. So much depends on how we project, how we handle the situation. When we are overcome, it is called "every appearance arising as an enemy." When we do not know how to handle the situation in a positive way, then all appearances appear as our enemy. But if we relate to all situations positively, then all appearances become a support for our practice. That's the advantage of practicing Dharma.
With this kind of refuge and meditation practice - purifying all our obscurations, developing all the virtues - one can attain Enlightenment. That's all that we could wish for.
Buddha has limitless qualities. There is no greater object on which to focus our meditation. As Buddha accumulated infinite qualities, we also can achieve those qualities. It’s just a matter of time.
When we engage in all these virtues, we will have no fear of falling into the lower realms.
If we want to achieve the true meaning of fearlessness, we have to practice refuge. There is no other way.
Refuge practice is the essence of all other practices. Therefore one always should emphasize this practice. It has inconceivable beneficial effects. Through this practice, one can achieve the fearless state.
If we want to achieve the true meaning of fearlessness, we have to practice refuge. There is no other way; there is no other method to achieve fearlessless. Even if we built a palace that was surrounded seven times by protectors, there would still be fear. But when we have this practice, there is no fear no matter where we go. It is said that Buddha's qualities are inconceivable, likewise the Dharma has inconceivable qualities, and the Sangha has inconceivable qualities. Because all these three have inconceivable qualities, when one takes the refuge, one will receive inconceivable beneficial effects. That way, when we take refuge, we become very joyful, and feel that we are so fortunate.
One time Buddha was giving teachings on the beneficial effects of the refuge. There were so many that some of the monks around Buddha were a little disbelieving. Could that much benefit really be there? Maybe the Buddha is exaggerating. If there were that much benefit in merely taking refuge, then they thought that attaining Enlightenment must not be too difficult. When they thought this way, Buddha immediately knew what they were thinking. So Buddha opened his mouth and showed the disciples his tongue, which was very thin and long (one of the 32 major marks of a Buddha); his tongue could cover his whole face; the whole universe could manifest there. Buddha asked, "Have you ever known anyone with this kind of tongue to tell a lie?"The reason for this infinite amount of benefit is that taking refuge is a mind cultivated towards attainment of Buddhahood, the achievement of the Buddha's qualities, and the qualities of a Buddha are infinite. For example, the Madhyamikavatara mentions that if Buddha himself gave teachings for a hundred kaplas on just the qualities of a Buddha, he would still not be finished. so when one cultivates the mind to take refuge, one make a connection to achieve Enlightenment sooner or later, to achieve the limitless qualities of a Buddha. So, the benefits of taking refuge are limitless.
The Three Precious Jewels -- Buddha, Dharma and Sangha TOP
In the Buddha, the Dharma and the Sangha most excellent, we take refuge until Enlightenment is reached.
Buddha
Buddha, who began as an ordinary being, determined throughout three limitless kalpas to sacrifice his own comfort, with great effort and loving compassion to accumulate merit and wisdom to purify all obscurations and mentally afflictive emotions in the mind. In Bodh'gaya he completely annihilated the mountain of ego, fully developed pervading compassion and primordial wisdom, exhausted all suffering and the causes of suffering, which is called "attaining Buddhahood". "I found a profound nectar, so vast, so profound, uncompounded, unborn, uncreated with undefined peace, free from all delusion and deliberation. so profound that no ordinary mind can penetrate. In that nature, there is no suffering." This perfection of oneself is known as "actualizing the Dharmakaya." For the benefit of all sentient Buddha manifests in different forms and taught Dharma of 84 000 categories. For those at the ordinary level, the form is called Nirmanakaya-the manifestation body. For the highly accomplished, great bodhisattvas Buddha manifests in the Sambhogakaya- the perfection of enjoyment body. In this way, he shared the profound wisdom and compassion completely and impartially to all sentient beings. Buddha is like the physican who diagnoses sickness and its roots, who explains suffering and its causes. Buddha is like a mother who patiently teaches us how to walk spiritually. Buddha is like a captain of a ship who leads us across the ocean of samsara.
As the Buddha is endowed with numerous qualities, various epithets are bestowed upon Him. Thus the Buddha is known as: Jina (Conqueror), Bhagavan (Blessed One), Tathagata (One gone to 'suchness'), Arhat (Capable One), Sugata (Well-gone One), Samyaksambuddha (utmost, perfect Buddha), and Atulya (Matchless one). He is called Jina, because He has overcome all sin. He is called Bhagavan, because He has defeated the four maras. He is called Tathagata, because whatever He said is true, since He is one with 'suchness' (tathata). He is called Arhat, because He has vanquished the defilements of body, voice and mind. He is called Sugata, because He is one who has gone well to the further side of the ocean of samsara; who is the knower of samsara; who is the knower of interdependent origination; who is the knower of all things contained in samsara; and who sees samsara as a container and knows all the beings who are contained within it. He is called Samyaksambuddha, because He is purely and perfectly enlightened. Furthermore, He is called Atulya, because He is compared to the driver of a horse-cart. Having first trained the horse to draw the cart, the driver then teaches the untamed horse to run straight and, then, to move in accordance with the driver's wishes. However, if it is impossible to place the horse in the harness, he leaves it alone for some time. The Buddha instructs living beings similarly. He first places on the Path those who should be on the path of religion, as well as causing lazy and unenergetic people to practise. Next, He corrects those who are proceeding on the wrong path, and places under control those who are uncontrollable. Lastly, the Buddha leaves alone those who need absolutely no help. In this way, the Sugata is matchless driver' for training gods and men, who are His principal followers.
Buddha is the fully awakened one who is free from all delusions and who embodies compassion and wisdom. He is our example of the state of Enlightenment, the goal we have to achieve.
In order to attain that state ourselves, we practice the Dharma teachings that come from Buddha’s wisdom and compassion. Dharma is the path, the true refuge. Buddha said, "Dharma is good at the beginning, good in the middle, good at the end." Dharma is always there when we need it. If we rely on Dharma and apply it in our lives on a daily basis, that is the ultimate refuge.
Dharma
Dharma is a method and path Buddha taught to eliminate all suffering and the causes of suffering, lead us to freedom from all delusion and to full awakening, the Enlightenment; all the perfect qualities of the Buddha are preserved in the Dharma. Dharma means peace, joy, virtue and the perfect qualities of the mind. The goal of us practicing the Dharma is to attain absolute peace. Dharma is also the method to realize this. Through Dharma study and practice, we achieve virtue and good qualities. And in an ordinary sense, we become better people for ourselves and for others. The same Dharma that we study right at the beginning, we practice until we achieve Enlightenment. We do not need to think, "This is something that I need to give up and start something new." When Buddha was teaching the monks, Buddha said, "All the new monks who arrived today should study the Dharma that has been studied and practiced by the monks who are 100 years old. Those who are 100 years old should be studying and practicing the same as the new monks who came today." Simply put, the teaching is to avoid all nonvirtuous, unwholesome deeds and thoughts, and to develop all the virtuous, wholesome deeds and thoughts. Perfectly tame your mind this way. This is Buddha’s teaching.
Dharma consists of three categories, collectively called the Tripitaka or Three Baskets:
By studying the Tripitaka, one comes to understand how to proceed through the three trainings.
Vasubhandu said: Grounded in moral conduct, and having heard and contemplated the teachings, one can firmly enter the practice of meditation. Discipline is a way to tame and discipline the mind. Discipline is important to bring peace and harmaony, and to achieve freedom. Avoid all types of non-virtues and perform all virtues becasue virtues bring peace and harmony while non-virtue bring suffering. Discipline cools the mind and bring peace to the mind. Physical and mental discipline are very crucial to our meditation because with the protection of discipline and moral ethics, mind can be kept in the samadhi, equipoise state. With this foundation, realization of special insight is not difficult. Shila, samahi and prajna are the foundation of cultivation of bodhicitta. Bodhicitta is the universal mind of wisdom and compassion which opens the door to all knowledge, door to Enlightenment.
The two aspects of Dharma are 'that which is shown by another' and 'that which is realized by oneself.' The former, the 'well-seen Dharma', was shown by the Buddha. Therefore, one obtains wisdom by listening to, studying, contemplating and meditating on the Dharma that was taught by the Buddha. The latter, the 'well-received Dharma', is attained by one's own realization. One who practices diligently will eventually gain Nirvana, the 'well-received' result.
Dharma is like the light of the Sun, dispelling all the darkness of ignorance. When Dharma shines on the heart, all delusions are dispelled. Dharma is like a mirror that reflects all the different states of mind. When we study the Dharma, through the light of the Dharma, the inner reality of our mind is revealed; whether we are in a positive thought or a negative thought, whether we are causing happiness or suffering. Dharma is like medicine that cures the chronic disease of mental afflictive emotions and delusions. Dharma is so precious-even hearing one word gives an individual a chance to dispel the darkness of their ignorance. Dharma teaching is very precise, clear, complete, pure, fully perfected, undefiled, of all-pervading nature and meaningful to behold. Buddha perfected it with no obscuration and delusion at all, therefore we can take refuge in the Dharma. Buddhas and bodhisattvas cherish Dharma more than their lives because they know their Enlightenment depends on the study and practice of Dharma. So, every one of us who has a connection with taking refuge in the Dharma has a reason to feel fortunate. We should acknowledge this and take the Dharma to our heart, taking care of it as we take care of our lives. Dharma is the true ambrosia that transforms negative into positive. There is no better friend, refuge, or protector than Dharma. If we have Dharma in our heart, we can achieve the fearless confidence. Dharma is not just a friend or protection in this life, but it is so in life after life until we achieve Enlightenment. We should open our hearts to the Dharma, study it, apply it and utilize it to strengthen our mind, to transform with courage and determination all obstacles and difficulties to great altruistic thoughts and activities. This is crucial because even if there is only minor negative thought that is not uprooted, due to the power of cyclic existence, we would still suffer. We have no choice. However, since suffering is impermanence and we all have Buddha nature, through sincere and devoted Dharma study and practice, we can uprrot all the causes of suffering just as Buddha did.
The only purpose of Dharma practice is to avoid the cause of suffering and to develop the causes of happiness. This encompasses all the Buddha’s teachings, whether we practice basic shamata, the four mindfulnesses, or the highest Mahamudra. That one thought pulls them all together and organizes our practice.
SanghaSangha is the community of practitioners of this precious Dharma who are highly established in spiritual quality. There are so many communities in samsara, but the community of Dharma practitioners is supreme and excellent because this community is seeking a path to liberation form delusion, from this samsara. They exemplify successful practice, and give us great inspiration and the courage to follow the path ourselves. We take refuge not to free from today’s suffering or this life’s suffering, but until complete Enlightenment, Buddhahood is achieved.
There are two categories of practitioner-householder and ordained. Both are based on taking refuge. The householders take one or more of the five precepts. Ordained practitioners are further divided into novice and fully ordained. These all have a strong sense of renunciation of samsara and extreme yearning for the achievement of Enlightenment, the fully awakened state.
There are two further categories-the unenlightened Sangha and the Sangha members who have attained different stages of Enlightenment. In order to be considered an object of refuge, one must have dispelled some confusion. In the Mahayana, we take refuge in those who have attained at least the first bhumi. Those who have achieved the third path, that of special insight, and above are the real objects of refuge because they have uprooted the deluded mind that we still have. They no longer have such confusion because, due to the realization of critical insight, these thoughts have no place in their mind. They have purified all the imprints of habitual tendencies that are left over form the afflictive emotions and erased the subtle obscurations to knowledge. In this way, sangha members are like nurses who take care of patients, give them medicine, and to help them and guide them in the hospital. They guide and help us to maintain the ten virtues and avoid the ten non-virtues. We do not take refuge in the ordinary (unenligthened) sangha community, but we do help each other. First of all, within the sangha community, we have to make great effort and responsibility individually to achieve harmony in the mind by applying Dharma practice. When we have that quality, it helps all the individuals in the community so much by reminding and helping each other to progress. We respect each other and harmoniously support each others' study and practice of the precious Dharma. Even though we maybe imperfect, we are on the Path. We are making effort to practice compassion and wisdom to dispel confusion. So, respect each other with open hearts. Sangha is an example of inspiration for peace and joy in the community.
Bodhicitta TOP
By the merit of generosity and other good deeds, may I attain Buddhahood for the sake of all sentient beings.
Even though this is a very short prayer, it is very rich in meaning. It contains such a marvelous thought, a great thought – Bodhicitta. All my effort to attain Enlightenment, all my meditations, virtuous deeds and other practices, are done solely to benefit other sentient beings. When we have this thought, we have no neeed for any other expectations. When sentient beings are happy, we are happy. We get enjoyment when others are happy, so we do not have to work towards our own peace and happiness. This is what is called bodhicitta.
Good deeds here refer particularly to the six paramitas:
Generosity practice means opening your heart and making your mind flexible. Briefly, the texts mention giving wealth, giving fearlessness and giving Dharma teachings. All these, sharing whatever one has, open the tightness of mind.
Dharma practice is the process of discipline. In the Dharma sense, this discipline, or moral ethics, is based on developing virtue and avoiding nonvirtues. By achieving, or at least enhancing, physical, verbal, and mental disciplines, we can achieve the great qualities of the enlightened beings and benefit others.
After that comes patience, a feeling of ease or fearlessness. Patience does not mean being submissive or fragile, but rather it is strength based on virtue; it is a courageous mind. When we do Dharma practice, we have no fear to attain Enlightenment. The more wisdom and compassion we have, the stronger our patience is.
The fourth paramita is perseverance. Here, we apply effort continuously and joyfully until we achieve Enlightenment. Sometimes, we encounter challenging situations, so we need to know how to transform our suffering into Enlightenment. We see how wonderful dharma is, and joyfully work at dharma study and practice even if we are suffering.
These qualities are established one after another, so next comes meditative concentration, which means to always be mindful. A river that runs in all different directions becomes weak and shallow; if that water were channeled into a single direction, it would become a powerful force. The mind is like that. When the mind is not scattered here and there, it also becomes very sharp and powerful. The Enlightenment of all Buddhas is achieved this way.
We forget so much because w do not have mindfulness. The lama with whom I studied the Jewel Ornament of Liberation was very famous for his memory. Year after year, he never forgot anything. One monk thougth he had some special technique, some mantra or siddhi, that allowed him to have this quality, so he asked, "What should I do to improve my memory?" The lama answered, "Mindfulness." This mindfulness comes from meditative concentration.
The last one is the wisdom awareness with which one can penetrate the nature of duality. That which causes suffering, which causes samsaric existence, can be completely cut through. The other five paramitas may bring peace and happiness, but will not alone be the cause of freedom from samsara. For that, this sixth perfection is needed.
The Four Immeasurables TOP
The next recitations are called the "four immeasurable thoughts". Together, they are a special method to enhance bodhicitta. This beginning practice is most important – it is both the goal you want to achieve and the practice you do to acheive it. These practices were put in prayer form as a reminder to apply these thoughts in our own mind. Bring these precious thoughts into the mind and practice. Do not just leave them in the prayer book. They are very useful when you encounter someone you dislike. At that time, repeat this prayer over and over to bring the meaning into your heart.
May all mother sentient beings, boundless as the sky, have happiness and the causes of happiness.
This is the practice of cultivating loving-kindness. We regard all sentient beings as if they were our own mother, whose kindness has nurtured us throughout our development. First our mothers gave us these bodies and then protected us from all the dangers. She went through hardships in order to feed and clothe her children. Step by step, she taught us how to walk, to talk, to wear clothes, to eat and sleep. So look at all sentient beings this way and develop a feeling of kindness towards them.
Boundless as the sky – this is such a marvelous thought! Just hearing these powerful words makes you think a little more carefully. They encourage us to develop a vast way of thinking. Our ordinary loving-kindness is conditional, related more to attachment to those who we like or feel close to. We do not have so much loving-kindness for those who hate us. Here we are cultivating unconditional loving-kindness that reaches all beings without exception. Cultivating this mind of boundless loving-kindness is a special cause for realization of the nature of the Mahamudra that is without center of boundary.
It is important here that we are not just looking at happiness, but at the causes of happiness. We observe the causes of happiness in order to acheive happiness; we make progress by learning these causes and how to cultivate and accumulate them. We wish all beings to have this also.
May they be liberated from suffering and the causes of suffering.
This is a practice of compassion. This boundless sentient beings need happiness, but they are suffering so much. So, we say prayers to end all suffering. Here again, our focus is on liberation from the causes of suffering, not only from suffering itself. As long as we have the cause of suffering, suffering itself is bound to come sooneer or later. So, it is most important that we do not accumulated the causes of suffering.
Generally, it is easier to develop compassion for those who are suffering than it is to develop compassion for those who are creating the cause of suffering. This line is saying that we have to develop compassion for those who are making mistakes and causing problems. We should see that, at the moment someone causes a problem, that trouble-maker is already suffering and is creating the cuase for more suffering in the future. Sometimes, there is a misunderstanding of this and people say, "I cannot develop compassion when someone makes a mistake because then I would be rejoicing in what they are doing." It is not that we are rejoicing in the mistake, but that we see what is really going on and make effort for that person to desist from that kind of action.
May they never be separated from the happiness that is free from sorrow.
This is the practice of rejoicing, wishing that others’ happiness lasts a long time. This counters the development of jealousy. When anyone has some kind of happiness, we should feel joy in that, and wish for them to maintain that state even longer. When we have loving-kindness and compassion, rejoicing will come more easily.
May they rest in equanimity, free from attachment and aversion.
Equanimity means a mind free from all boundaries. It does not refer to a feeling of indifference or apathy that cannot distinguish right from wrong. Equanimity is without attachment or aversion, an impartial mind that develops loving-kindness and compassion for all sentient beings without discrimination. It is particularly necessary for realization of Mahamudra, which pervades equally in samsara and nirvana.
The Special Qualities of Buddha TOP
Buddha has special qualities called the ten powers, four fearlessness and eighteen unequal qualites.
The ten powers or strengths are:
If we practice virtue, the virtuous actions will manifest peace and happiness. Through the virtuous practice, suffering will not come. Buddha knows that directly, exactly and perfectly. It is because through the virtuous practice, its benefit is enjoyed by all the sentient beings in the six realms and can help sentient beings to be free from the samsara. It does not create any undesirable conditions. Thus suffering will never come. Usually, we do not have this knowledge. Say you go to the river and see a fish and you made it into a nice lunch. How can we know that it will bring suffering? But Buddha perceives that directly.
There are so many varieties of karma causes in all the six realms. In the human realm, there are so many different types of human beings. Each individual has its own cause and each cause manifests result. It works similarly in the animal realm. Buddha can directly perceive them all.
When Buddha gave teaching, he can perceive each disciple and being directly. Individuals have different abilities: some can receive very profound teaching, some just beginners. He knew how much devotion, perseverance and the power of the mind each individual had. For us, it is a very hidden and mysterious subject. We do not know who has ability and of what level.
Different person has different wishes and wish in a different way. We cannot perceive that. We know only our own mind what we wish to have. Even there were millions of people, Buddha perceived all directly without any mistake.
Therefore, he understands and knows all the different paths each individual is going –in the six realm, beyond samsara, path of Shravakas, the hearer path, Pratyeka Buddhas, the solitary realizer path, bodhisattva path. Buddha perceived all and gave teachings accordingly.
Because of his achievement, he could perceive all the causes of suffering, all the different levels of the causes and how to purify each of them and how to proceed towards enlightenment.
Because of that, he had limitless recollection to his past lives. We do not know even this life. Buddha could recollect limitless lives before. There is a story. During Buddha’s time, a baby girl was born with a white robe. When she grew up, she did not have to bury any clothes because the clothes she had grew with her. After some time, she saw the suffering nature of samsara so she renounced samsara and became a nun. Her white robe was transformed into yellow and soon she achieved arhat. Lots of monks were very inspired and wondered why she was so special. Buddha said:
Once upon a time, here was a poor couple. They had only one set of clothes to wear. One time, Buddha Kahapa visited this town and a monk was sent to go around to inspire people saying, "Buddha is here in town. Anyone would like to make a connection to the Buddha, receive teaching, make offering and so on, now is the best time to do so." The woman asked the monk to come to their home and gave the only set of clothes to the monk and asked the monk to offer that to the Buddha. They could not go to see the Buddha. The monk took the set of old, filthy clothes and offered to the Buddha. The Buddha took up the offering in his hand and explained that that was the best offering he received that day. There were many people there and some of them were very rich. They thought that the clothes was so old and filthy wondering why Buddha was so happy with that. They came forth and asked the Buddha. The Buddha explained how pure motivation that couple had with such great devotion to make this offering. It was not the thing that count, but rather their supreme motivation. So they asked Buddha where the couple were and Buddha said that they lived down in the village. They were so poor and had nothing. People became curious and made them clothes and brought them to the assembly.
This nun is a rebirth of that wife. So Buddha could see and recollect the past so clearly and precisely. So that is why when we have purified all our negative thoughts, the clarity of the mind enables us to meditate well and our memory becomes better and better. That is why meditation is so important. Many great meditators or practitioners have such a clear, fresh mind of a young child. We could not meditate because our mind is completely occupied with all the negative thoughts and takes away all mental peace and clarity. Because of that we forget and some become senile. Meditation brings back freshness and clarity to the mind. Sometimes, people think that people do meditation because they have problems. In reality, those who can meditate have much calm and peace in the mind. Those who are mentally disturbed, busy-minded cannot meditate. Those only can meditate are those who have mental strength to keep the clarity and peacefulness in the mind. So we have to change our perception. We should admire those who can meditate and have time to meditate. Those who do not have time, just develop compassion and wish that they will have time in the future. Meditation is the best vacation. If you can meditate both in the morning and in the evening, that would be the best vacation we can have. We do not have to go anywhere. Just stay wherever you are is the best vacation place to rest.
Because of the clarity in Buddha’s mind, he could perceive what rebirth every individual would have, whether would born as a human being, an animal, in the god realms or beyond samsara.
Even though some bodhisattvas may partially have these ten powers but only Buddha has these powers completely and perfectly. To have these power, we need to have a very strong meditative concentration to purify all the mental afflicting emotion and all the subtle obscurations, to attain enlightenment.
Buddha has four fearlessness:
This is called the four fearlessness. We take refuge in the Buddha because he has this
kind of great wisdom, great compassion and great power and ability. The ten powers are
like the indestructible vajra. Its nature cannot be destroyed by others. Its nature
destroys all the delusions and obscurations which are like big mountains. The four
fearlessness is like a lion. Lion is the king of the beast. Lion roams fearlessly in the
forest. Likewise, Buddha has no fear for anything or anybody. Lion does not depend on any
other animals because there is no other in the animal world that is above lion. We have to
depend on somebody because we are not complete, we cannot do everything by ourselves. Lion
has all the ability and qualities in the animal world so it does not have to depend on
anybody. Likewise, Buddha knows all the qualities, all the teachings so he does not have
to depend on anybody. Lion has a lot of physical talent. When other animals like elephants
come, lions have no fear because they have the capacities to fight. All lions have that
ability. Likewise, Buddha has all the capacities to subdue all the negative forces through
strength. Therefore
Buddha’s fearlessness is just like a lion who does not have any fear in the animal
realm.
Buddha possess eighteen unequal qualities:
Buddha performed all actions – when he sat, walked, all the time peacefully and gently. Anyone who perceives that admired such physical discipline. There is a story:
Buddha had a disciple monk called Gadayana. Gadayana walked with much physical discipline. Anyone who saw him admired him and developed great devotion. Before Shariputra, Buddha’s great disciple, met Buddha or became a Buddhist, he was a great teacher with many great disciples. One day, he met Gadayana on the road and shariputra perceived Gadayana’s great physical discipline and was completely admired by that. Shariputra thought that he must be a special person. He asked Gadayana what he practiced and Gadayana replied, "All the phenomena comes from the cause and that cause is explained by the Buddha and Buddha explained also how to cease the causes of suffering in samsara." As soon as Gadayana said that, Shariputra thought that he might be Buddha and asked Gadayana, "Are you Buddha?" Gadayana said, "No, I am not Buddha. I am a disciple of Buddha." Shariputra was so impressed because even Buddha’s disciple had such great qualities. Shariputra asked, "Can I see Buddha?" Gadayna took him to the Buddha. On their way, Gadayana explained "All the phenomena comes from the cause and that cause is explained by the Buddha and Buddha explained also how to cease the causes of suffering in samsara." As soon as Shariputra heard that he was awaken. When Shariptura met Buddha, he took refuge in the Buddha and followed the Buddha. So Buddha’s physical actions and all the bodily movements are always performed with consciousness, mindfulness and there is no fault in them.
Buddha always gave the right speech with the right amount in a clear and precis manner. His speech would stay in the mind of each individual. There is no empty speech or gossip.
Buddha had no duality thought like "this is good, I like it and this is not good, I do not like it", rather always in equanimity with no attachment or aversion. Mind is completely clear just like wind— can be blown to anywhere and does not stay at one place. We should look at wind, when we go through place to place, to remind ourselves to free from attachment and aversion. Buddha has no attachment to nirvana or aversion to samsara. Buddha actualized the equanimity nature of mind.
Buddha did all things full of awareness. Buddha met every individual, taught and did all things full of awareness. That is why he knew every individual without any mistake.
We sometimes may loose interest in doing things or practicing the Dharma. We may think: this is so boring, why sit here? Let’s go out and do something else. It’s better to work instead. Unlike us, Buddha’s interest in helping every sentient being never decrease.
Buddha’s joyful effort in benefiting sentient beings continued like the stream of water never stop. If there is anyone who suffered before and can now get out of the suffering and delusion, Buddha would feel so happy, happier than Buddha himself receive something.
Buddha gave teachings to thousands of disciples. Every word that he used had profound great quality and could be understood by every individual, newcomer or advanced practitioner. They got benefit depending on individual’s capacity. Buddha did not need any translator. He spoke one language and could be understood by people who spoke different languages in their own language.
One time when Milarepa was out in the forest, there was a hunter whose hunting dog was chasing a deer and the deer came to Milarepa. Milarepa gave teaching to the deer and after that, when the dog came by, both the dog and the deer understood what Milarepa said and especially the meditation instructions. So great bodhisattvas and Buddha have perfected such power of speech.
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Last updated on 2002-04-18