The following teaching was given by Soepa Tulku Rinpoche on the 27th Aug 2012 at Sangpo Buddhist Centre and noted by noted by Ngawang Yonten (a member). Thus in the event of any misrepresentation or inaccuracies found, they are due to the incapable understanding of the writer.
Introduction To Basic Vajrayana -
Day 1 (27th Aug 2012)
Background
- Basic Vajrayana teaching consists of the first step to Vajrayana practice
- Reasons and motivations to conduct the basics of Vajrayana:
- The basic teaching of Vajrayana is very relevant to Soepa Tulku
- Imparting the basics of Vajrayana is Sangpo Rinpoche’s wish as an appreciation to all members so that they can build a solid and systematic dharma foundation.
- Today is considered the start of dharma teaching in our centre. Therefore, we will start with the basics and slowly progress to the advanced teaching with Khenpo’s guidance.
- Building a strong foundation is very essential because as we progress in our practice, confusion can set in which will cause us to lose faith in the Triple Gem. The method to avoid that is to learn the basics systematically in order to have the correct concept of Buddhism.
The Search for Guru and Teaching
1. Most
of the time, we search for Guru by looking for the paranormal signs such as
powerful aura, abnormal physical reactions upon contact with the Guru and etc.
However, it all depends on the strength of our karmic connection with our
destined Guru. If our karmic connection is weak due to insufficient faith, then
the signs will be minimal or may not be present at all. Thus, if we search for
a Guru purely base on these signs, it will take a long time to find one or we
may not find at all.
2. Furthermore
when searching for Guru, most of us wrongly adopt the herd mentality. We tend
to follow the majority when we seek the path. We are convinced that Guru with
large followers should be better.
3. The
only way that we know we have found the right Guru is when his teaching strikes
the chord in our heart and when we can resonate well with his teachings. For
that to happen, we need to internally digest the teachings of the Guru so that
we can realize the essence of the teachings. Thus, to conclude, searching for
Guru and teaching cannot only be done externally, instead we need to search
internally as well.
4. While
searching for Guru and teaching, do not search by judging the container but the
content i.e. do not just search for Guru with big titles or those who only give
advanced teachings but if we are always mindful and attentive of our search,
even a simple truth by a simple Guru can spark and motivate us.
Inspect and
Test the Guru and Teaching
1. In
Vajrayana tradition, mystical occasions do happen when we meet our destined
Guru such as recall of past life’s teaching. However, this is rare and few.
Therefore if we lay this as the condition to pursuant of Guru and teaching, in
the end, we may not find any.
2. To
ensure that the Guru is suitable to us, it is best to attend the Guru’s
teachings in basic dharma and contemplate the teachings. Once we have subjected
the basic teachings to our rigorous intellectual debate and yet we are
convinced that these teachings are the right path, only then we progress to the
higher teachings by the Guru systematically. This is important as only through
systematic progression, we can avoid breaking Samaya with the Guru.
3. Besides
subjecting the Guru’s teaching to our intellectual analysis, we also need to
apply the Guru’s teachings in our practical daily life in order to assess the
suitability of the Guru’s teaching.
Questioning the Guru and Teaching
1. While
it is always good to seek Guru’s guidance whenever we have questions in regards
to our practice, it is always good that we first analyze and contemplate the
questions first as most of the times the answer can be found internally.
2. Buddhism
is infused with subjectivity. Even Buddha himself taught differently in
accordance to the intellectual of each student, though the essence of all his
teachings point towards Buddha nature. Therefore, it is unwise to ask the same
question to different Gurus, as we will be easily confused by the same truth
presented in different ways by different Gurus.
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Introduction To Basic Vajrayana -
Day 2 (28th Aug 2012)
- Topics to be covered – significance and meaning of initiation, empowerment, motivation towards practice, visualization, mantra recitation, sadhana (daily practice), samaya and mudra
- Question to contemplate and share with Rinpoche – why is spirituality practice important for one’s life?
- Vajrayana practice is always associated with mystic and empowerment becomes the symbol of Vajrayana practice.
- Q : Is it important for beginners to take empowerment (Wang Chien) such as Kalacakra or Vajrakilaya empowerment in Vajrayana practice?
- A : Yes. It is important to receive such empowerment (Wang Chien) prior to receiving other initiations because in most initiations (Jenang) students are required to visualize themselves as the deity form and they can only do that after they have receive the necessary blessings from at least one empowerment. However do note that not all initiations require the prerequisite of empowerment. However, most initiations do require.
- Even after taking empowerment, one may not know what are the next appropriate initiations that we need to receive. When such confusion arises, one can meet some Rinpoches for prediction. In other situations, Rinpoches will teach one whole set of initiations that are appropriate for the students. Besides that, even one may have received a specific initiation, one can receive it numerous times as blessings. However, one has to ensure that these initiations are suitable for oneself.
- While it is good to receive the blessings during the initiations, one should only put into practice if one is willing.
- In most of the initiations, the Guru shall explain the process of initiations well, however, sometimes due the language barrier, some of the information may be lost. However, one should know the significance and process of initiations.
- First of all, one should have an appropriate and pure motivation prior receiving the initiation. The degree of pureness in our motivation can vary. However, it is unwise for us to force ourselves to adopt the purest form of motivation to extend of neglecting our own’s sake. Nevertheless, while we can retain our own benefits in mind when taking initiation, it is always good to extend the same benefits to all sentient beings.
- While the above may not be the purest form of motivation as practiced by Boddhisattvas, it is always good to take small steps at a time and progress accordingly.
- Mandala Offering is one very important procedure in initiations. Even though it is a common procedure, most do not really comprehend the essence of such procedure.
- Mandala Offering is one the very important practices in Vajrayana. When practicing Mandala Offering, one should visualize Mount Meru. Do note that Mount Meru is not in the gross form, at least to our eyes. It exists in a plane that at this moment cannot be comprehended by us. Visualizing Mount Meru symbolizes that we are offering the whole universe to our Guru in return for his valuable teachings that can eliminate our sufferings. Also Mandala Offering clears bad karma and helps to accumulate merits for our practice.
- Rubbing the Mandala plate symbolizes the purification of our bad karma. Further, continuous putting rice on top of the Mandala plate (in the centre and sides) symbolizes offering to the Triple Gems as we accumulate merits.
- Visualization is another common practice in Vajrayana. For example, in Mandala Offering, one has to visualize Mount Meru and offering the universe to the Guru. The purpose of visualization is to ensure that we are whole-heartedly convinced that the phenomena / actions do occur, though in reality we may not be able to cognize the happening of the phenomena / actions.
- In most initiations, the steps of visualization will be explained by the Gurus. All we need is our concentration to visualize in accordance to the prescribed steps.
- Visualization works symbolically. In initiations, we often visualize the deity absorbing into our body. It symbolizes our unification with the deity in order to receive his blessings.
- Visualization can also be adopted into other practices such as Mantra Recitation and Mudra (hand gestures).
- Sadhana, commonly known as daily practice. However, essentially Sadhana is a committed practice that has to be done on a daily basis without omission. The length of one’s Sadhana can vary.
- Samaya is a promise / commitment undertaken by the students to the Guru to carry out certain instructions after initiation. In most initiations, the Gurus may not dictate one’s Samaya, however, sometimes the religious text may lay down certain instructions that the students need to carry out. Once the students have willingly accepted the condition, it shall become the students’ Samaya.
- Once the Samaya is established, one should hold on to it, as breaking the Samaya may lead to certain consequences. The consequences vary according to the situations and the severity of our actions. Therefore one should be extra careful and consider at length before establishing any Samaya.
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Introduction To Basic Vajrayana -
Day 3 (29th Aug 2012)
- Today’s topic is an overview of Ngondro practice. Do note that it is an introduction to Ngondro but not the actual practice.
- “Ngon” in Tibetan is before and “dro” means going. Combining both it means the preliminary / foundation practice prior to higher tantric practice. There are many views on Ngondro practice but essentially it involves taking refuge, prostration, Boddhicitta, Mandala Offering, Guru Yoga and Vajrasattva recitation. There are many methods of practice but essentially all methods encapsulate the above.
- All such practices can be done individually. Each has its own purpose. Ngondro is an accumulation of all these individual practices for a better result.
- Ngondro practice is divided into four parts. Thus it is commonly known as the Four Foundation practice. However, under some lineage categorize it into five or more categories. Therefore it is more appropriate to label it as Preliminary Practices.
- The first practice is taking refuge. From the Vajrayana perspective, refuge consists of four fold, which includes Guru in addition to the Triple Gem. Refuge, Hundred Thousand Prostration and Boddhicitta is practiced as one category.
- In Tibetan Refuge is known as “Chapdro”. Chap is refuge and dro means to go. Thus, together it means to go for refuge. The first step is acknowledged that there is a deficiency in yourself and you need help in the form of refuge. Failure to do so, it invalids the purpose refuge.
- Most of us would have taken refuge more than once. However, we have to understand that taking refuge is not like receiving blessings because for the act of taking refuge to be effective, we have to acknowledge that we need help / saving until a certain period e.g. until our death or Enlightenment (depending on our commitment).
- Taking refuge is like a pledge to follow the guidance of our Guru for our spiritual sake. It is very important for us to know the significance and meaning of taking refuge, which will be definitely explained by the Guru when taking refuge.
- Merely reciting the refuge prayer is just like parroting. It is very essential to understand the significance of the refuge prayer.
- The similar concept applies to prostration. There are two types of prostration i.e. full prostration and short prostration. One should have a proper understanding of the significance of prostration. Full prostration in accordance to the Tibetan tradition, is an effective way to eliminate bad karma and accumulate merits.
- Hundred Thousand Times Recitation Boddhicitta prayer as a means to generate Boddhicitta is also very important as Boddhicitta is the essence of Buddha’s teaching. The reason why in most practices, they are done in hundred thousand times is so that they can develop into our habit.
- Hundred Syllable Mantra (Vajrasattva Purification Mantra) is also very important for Mahayana tradition. The purpose to recite Hundred Syllable Mantra is to purify negative karma. Cause and effect in Buddhism is the source of all phenomena. Therefore it is important for us to purify our negative karma.
- Even though, hundred thousand recitation of Hundred Syllable Mantra is a pre-requisite for beginners, it does not mean that advanced practitioners do not need to perform such practices. This is because until we achieve Buddhahood we need to continuously purify our negative karma.
- The third practice is Mandala Offering. The benefits and significance of Mandala Offering are as explained yesterday.
- The forth practice is supplication prayer to Guru, also known as Guru Yoga. Different lineages adopt different method of Guru Yoga.
- Lama, always mistaken as normal monk. However, in actual Vajrayana practice Lama is similar to Guru.
- Lama or Guru is very important in Vajrayana as they take Lama or Guru as the embodiment of the Triple Gem. The reason for that is because Guru is the one and only physical form that we can rely for guidance in our spiritual pursuit.
- Another explanation why Guru Yoga is important – Though the Triple Gem is great, in this present time, it is impossible for us to access Buddha. While we can read up Dharma through books but we can’t derive the practical meaning through the words and letters. On the other hand, Guru has a direct impact on our spiritual practice. Sangha is always present, they are always compassionately ready to help us but if we do not approach one of them as our teacher in strong faith, it is impossible for them to help us.
- In Guru Yoga practice, it consists of visualizing our Guru and combining our mind with our Guru’s wisdom mind.
- As mentioned by Guru Rinpoche, our outward physical conduct should follow the Theravada tradition, while our mind should be like Boddhisattva practice and inward secretly we should adopt Vajrayana.
02/10/2011
The following teaching was given by H.E Sangpo Tulku Rinpoche on June 2011 to a group of devotees in Chengdu, China and recorded by the writer. In the event of any misrepresentation or inaccuracies noted in the teaching, they are due to the incapable understanding of the write
"The proper method of paying homage to the Holy Beings is known as the Seven Branches of Prayer.
The first branch entails visualizing the statue of Holy Beings or the space in front of us are real Buddhas of the past, present and future as well as Boddhisattva and Arahants. Thereafter visualize many images of us, many images of our parents, family members, relatives, friends and all sentient beings prostrating together to the Buddhas and Boddhisattvas. The merit accumulated differs according to the type of prostration made. Merit is more if we were to do the full prostration. In full prostration, the five points i.e. both knees, both elbows and forehead need to touch the ground.
The second branch is making offering. The key to making offering is sincerity. The merit is indeed great if we are able to make the real precious eight offering to the Holy Beings. Nevertheless the merit is equally great if we can sincerely and single-mindedly visualize the eight offerings to the Holy Beings, formed by the smoke of even a stick of incense.
For the third branch, we need to confess that we have committed sins in our past and present lives. At the same time we also need to admit that if no effort is invested, we shall continue to commit such sins in our future lives. We should confess and repent for our sins created so that strong effort is put in to avoid repeating the unskilled actions again.
Upon completion of the third branch, we shall proceed to the forth branch, which is to rejoice for all the merit created for all sentient beings.
Next we move on to the fifth branch, which we shall beseech for the continuous turning of the Dharma Wheel so that the Dharma teaching can continue to flourish and remain for many years to come
For the sixth branch, we beseech all Gurus to remain with us as long as possible to guide us towards Enlightenment. A Guru is like a candle and his teachings is like the light emitted from the candle in darkness, dispelling our ignorance. Therefore our request is for the candles which represent all the Gurus to continue burning forever, annihilating darkness.
The last branch, which is the seventh branch is to dedicate all merit created to the Enlightenement of all sentient beings and create a genuine wish for the well-being of every individual.
As a conclusion, the Seven Branches of Prayer is a vital practice that we need to perform regularly. It does not only encompass the practice of Guru Yoga as we request for their continuous guidance but it also encompass the practice of boddhicitta as we consistently put the enlightenment of all sentient beings as our main priority.
Recorded and rewritten by Ngawang Yonten.
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24/07/2011
The following teaching was given by H.E Sangpo Tulku Rinpoche on the 27th June 2011 to a group of devotees in Chengdu, China and recorded by the writer. In the event of any misrepresentation or inaccuracies noted in the teaching, they are due to the incapable understanding of the writer.
"Everyone is born with Buddha Nature, which is pure and non-dualistic. Therefore everyone has the unlimited potential to be a good practitioner and be enlightened. For example there was a very good practitioner from the Sakya tradition who was only a simple and normal lama but subsequently he became a teacher to countless Rinpoche. This example shows that everyone has the potential to free themselves from the samsaric woes. However due to our deluded mind, we not only fail to recognize our potential but we can't even be immediately aware of the suffering that is awaiting us until it is too late. Through practice we can fully realize our Buddha Nature so that we can be freed from our karmic bond and be the master of our own destiny as well as be the guide to deliver sentient beings from Samsara. For example some enlightened beings like Boddhisattva are no longer subjected to any karmic forces and they can choose to reincarnate in any realm to teach and benefit all the beings in that particular realm."
May the video on Prajnaparamita below enlighten us with wisdom to realize the absolute truth so that we can benefit all sentient beings.
Recorded and rewritten by Ngawang Yonten
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17/07/2011
The following teaching was given by H.E Sangpo Tulku Rinpoche on the 25th June 2011 to a group of devotees in Chengdu, China and recorded by the writer. In the event of any misrepresentation or inaccuracies noted in the teaching, they are due to the incapable understanding of the writer.
"Guru Yoga teaches the devotion that the disciples should have towards their Guru. According to Guru Yoga, there is a special karmic bond that is shared between the disciples and their Guru. Therefore the disciples have to recognize their Guru as the earthly representation of Lord Buddha, whose job is to point the disciples to the true nature of their mind so that they are no longer blinded by ignorance and have a glimpse of Enlightenment. For that to happen the disciples need to have full devotion to the Guru, not only through the body and speech but most importantly the mind. If the disciples treat their Guru like Buddha, then they will receive the blessing as if it is directly from Buddha himself. On the other hand, if they treat their Guru like normal human beings, they will only receive ordinary blessing. More importantly a Guru is the physical manifestation of all the past unbroken lineage masters up to Sakyamuni Buddha, so that the disciples as normal being can receive and comprehend the teachings through our five senses. While Sakyamuni Buddha is physically not around, our Guru is, therefore through him we can receive true Dharma teachings, which we can benefit from. Indeed, so great are our parents for bringing us to this world so that we have the chance to learn Dharma. Nevertheless, no less greater is our Guru's deed for "ferrying" us across the sea of Samsara to the shore of Enlightenment."
In memory of our beloved Guru, H.E. Sangpo Tulku Rinpoche, the Lama Chenno song below is dedicated to him and let us pray for his long life so that he can continue to turn the wheel of Dharma.
Recorded and Rewritten by Ngawang Yonten
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Sangpo Rinpoche's teaching in conjunction of Wesak Day 2011:
