Month: August 2023

The Relaxation of Thoughts

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The Relaxation of Thoughts

Translated from the Pali by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks replied.

The Blessed One said: “When a monk is intent on the heightened mind, there are five themes he should attend to at the appropriate times. Which five?

“There is the case where evil, unskillful thoughts — connected with desire, aversion, or delusion — arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts — connected with desire, aversion, or delusion — are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a skilled carpenter or his apprentice would use a small peg to knock out, drive out, and pull out a large one; in the same way, if evil, unskillful thoughts — connected with desire, aversion, or delusion — arise in a monk while he is referring to and attending to a particular theme, he should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts — connected with desire, aversion, or delusion — are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

“If evil, unskillful thoughts — connected with desire, aversion, or delusion — still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: ‘Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.’ As he is scrutinizing the drawbacks of those thoughts, those evil, unskillful thoughts — connected with desire, aversion, or delusion — are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a young woman — or man — fond of adornment, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being were hung from her neck; in the same way, if evil, unskillful thoughts — connected with desire, aversion, or delusion — still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: ‘Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.’ As he is scrutinizing the drawbacks of those thoughts, those evil, unskillful thoughts — connected with desire, aversion, or delusion — are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

“If evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a man with good eyes, not wanting to see forms that had come into range, would close his eyes or look away; in the same way, if evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

“If evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as the thought would occur to a man walking quickly, ‘Why am I walking quickly? Why don’t I walk slowly?’ So he walks slowly. The thought occurs to him, ‘Why am I walking slowly? Why don’t I stand?’ So he stands. The thought occurs to him, ‘Why am I standing? Why don’t I sit down?’ So he sits down. The thought occurs to him, ‘Why am I sitting? Why don’t I lie down?’ So he lies down. In this way, giving up the grosser posture, he takes up the more refined one. In the same way, if evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

“If evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then — with his teeth clenched and his tongue pressed against the roof of his mouth — he should beat down, constrain, and crush his mind with his awareness. As — with his teeth clenched and his tongue pressed against the roof of his mouth — he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, and crush him; in the same way, if evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then — with his teeth clenched and his tongue pressed against the roof of his mouth — he should beat down, constrain, and crush his mind with his awareness. As — with his teeth clenched and his tongue pressed against the roof of his mouth — he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

“Now when a monk… attending to another theme… scrutinizing the drawbacks of those thoughts… paying no mind and paying no attention to those thoughts… attending to the relaxing of thought-fabrication with regard to those thoughts… beating down, constraining and crushing his mind with his awareness… steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn’t think whatever thought he doesn’t. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering and stress.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Link: https://wisdomtea.org/2023/08/31/the-relaxation-of-thoughts/

Steps to Follow on the Quick Path to Enlightenment

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Steps to Follow on the Quick Path to Enlightenment

The following is a list that most practitioners follow on the “Quick Path to Enlightenment.” These steps include:

PHASE I: Find and become a disciple of an authentic, competent vajra master whether it be a monk or nun, a virtuous layperson, a lama, a rinpoche, or a dharma king.

PHASE II: Read, listen to, understand, and practice  “What Is Cultivation?” and develop eight fundamental right views. This will enable you to have sufficient merit to receive esoteric teachings. You continue to practice these eight after you receive the esoteric teachings of tantra.

The first three consists of understanding the reasons for practicing any form of Buddhism and need to be understood prior to taking refuge.

1-Realize and fear impermanence (death and reincarnation)

2-Develop firm belief in the suffering of samsara.

3-Develop renunciation (mind to leave samsara).

4-Take refuge in either the three-jewels or four jewels.  Make true vows.

5-Maintain diligence, study the exoteric or open teachings of the Buddha as taught in the Tripitaka and in the books and discourses by H. H. Dorje Chang Buddha III and practice the Four Unlimited States of Mind, the Ten Virtues or Good Characteristics, the Six Paramitas, and the Four All-Embracing Bodhisattva Virtues cutting off the bad karma of greed, hatred, and ignorance.

6-Obey all the precepts. If you violate the sacred precepts, you cannot become enlightened in this lifetime.

7-Develop concentration by maintaining steadfastness and immovability, not being attached to either joy or sorrow or any other emotional states (eight winds), and building dharma wisdom. Wisdom, per se, cannot be taught. It is the result of keeping the precepts as well as developing concentration and cultivation to eliminate karmic obstacles.

8- Generate bodhichitta.

If during your practice you have wrong behavior, you will have problems. You must check yourself as you cultivate yourself. The Buddha said that you need to retain “beginner’s mind” throughout your practice. No one else will check you. You must develop a conscience that monitors your own behavior. You need to regain the ability to hear that inner voice that tells you what to do. Your progress on this path and your “accomplishments” will be your proof of correct cultivation. No accomplishments only means you don’t have it right. This is not something that you can blame on anyone else—not your parents, your guru, some higher power, etc. You have to accept responsibility for your evolution, knowing that there are higher beings who will help you, if you are moving in the proper direction. How do you know what the proper direction is? You listen to discourses and read books by genuine dharma kings and great rinpoches and observe the cause and effect of your actions.

PHASE III: Perform necessary “Preliminary Practices” of esoteric Buddhism, study and avoid the “128 Evil and Erroneous Views” and other required esoteric texts as determined by your vajra master. You may also receive certain initiations and empowerments to eliminate negative karmic obstructions and plant the karmic seeds to accelerate your progression.

PHASE IV: Request and receive initiation and empowerment to practice tantra to become enlightened and liberated from the cycle of birth and death. Normally a vajra master will observe a disciple for six to twelve years before teaching tantra in order to determine the disciple’s karmic affinity to receive the dharma—his or her level of cultivation, devotion, determination, and loyalty as well as where the disciple puts benefiting living beings. The generation of bodhichitta is absolutely essential to be able to successfully practice tantra. Most practitioners follow the above program step by step. There are special cases where this approach does not apply. Some people may have learned these lessons and perfected these practices in a previous life or they may have received a special dispensation from their vajra master due to special karmic conditions. The guru can only give this dispensation if he or she has the permission of the Buddhas and Bodhisattvas and that can only happen through the inner tantric initiation process.

Link: https://wisdomtea.org/2023/08/24/steps-to-follow-on-the-quick-path-to-enlightenment/

Non-humans Honor HH Dorje Chang Buddha III

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Non-humans Honor HH Dorje Chang Buddha III

On numerous occasions beings from other realms have come to hear H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu ’s discourses or to pay their respect and take refuge. On November 6, 1999, in the city of Phutthamonthon, Thailand, a “Dragon” fish and two smaller fish rose out of the water and stood on their tails above the water when His Holiness was giving a discourse under a nearby tree. Many types of birds and fish came to the area. These animals, along with dogs and insects, became totally still as they respectfully listened to the dharma. The lake started to surge up in waves. A large, dark gold fish used its tail to stand up by itself on the surface of the water along with a small black fish and a silver-white fish. All three fish paid homage to H.H. Dorje Chang Buddha III. His Holiness said that the large fish was really a dragon who had transformed itself into a fish. Once, when the Buddha visited Xuanfa Institute, several of the giant orange and black resident Koi stood on their heads and waved their tails in a beautiful choreographed ballet for the Buddha. They continued to perform this dance for others for some time after the Buddha’s visit.

Dragon fish and other fish paying respect to H.H. Dorje Chang Buddha III in Thailand.

When H.H. Dorje Chang Buddha III arrived in the United States in April 2000 the Buddha wanted to taste the avocados in the garden behind where the Buddha was staying. The previous owner had told the Buddha that these were particularly delicious avocados. At that time this very large avocado tree was full of ripe avocados. The Buddha asked a couple of his disciples to find several ripe avocados for them to eat. The fruit was high in the tree and since it was very similar in shape and color to the leaves of the tree it was not going to be easy for the disciples to do this. Furthermore, they could not find any tools to help them bring down the avocados.

A local squirrel overheard the request and immediately climbed onto the avocado tree and began to quickly harvest the fruit. The squirrel hung upside down from the branches and performed many acrobatic acts to get at the very best specimens on the tree. He put on quite a show. Very soon there were six avocados on the ground. The Buddha then asked disciple Vince Huang to tell the squirrel to stop, that they had enough. Vince notified the squirrel and the squirrel stopped.

As the the Buddha left this location later in the day, the squirrel was waiting at the gate to the compound. The squirrel proceeded to make several prostrations to the Buddha before getting out of the way of the car.

Eminent monastics and rinpoches watch as H.H. Dorje Chang Buddha III raises the consciousness of wasps and other beings to higher realms at Buddhas Bestowing Nectar Dharma Assembly held in Los Angeles in June 2000.

During the Nectar Dharma Assembly held in June 2000, several hundred thousands of beings transformed themselves into wasps to attend and receive H.H. Dorje Chang Buddha’s blessing. At the beginning of the Nectar Dharma Assembly, there were about a dozen big wasps present as shown on the far right. When the Buddha was raising the consciousness of certain beings, thousands of celestial beings with feeling and consciousness similar to human beings (Kinnaras) transformed themselves into large wasps to join the assembly. A few minutes after His Holiness practiced the Dharma to raise their consciousness to a higher realm of existence, only a few wasps remained. Some of these beings were reborn in the Pure Land of the West (Sukhavati) and some were reborn in various other good realms. Read transcript of interview with Elder Monk Yi Zhao who attended this assembly.

As predicted, after H.H. Dorje Chang Buddha III practiced the dharma, within a very short period of time spirits from the six realms of existence transformed into thousands of wasps as shown here. Those wasps swarmed onto the scene in order to be raised to higher realms of existence.

A few of the wasps arriving at the site of the Nectar Dharma Assembly. The Buddha told everyone present that several minutes later the number of wasps would greatly increase.

Foxes, dogs, other animals, and beings from other realms have also come to acknowledge His Holiness and receive His blessings. A tortoise once joined a human family who had come to take refuge, joining the line of those presenting themselves to the Buddha Master and bowing at the appropriate time. A giant golden eagle came to Hua Zang Si while His Holiness was there and remained a long time as a most solemn sentry. A female ghost followed, greatly annoyed, and threatened a disciple of His Holiness for many years. This continued until she was able to receive the dharma from the Buddha Master

At Xuanfa Institute a rather large goose, erroneously named Dharma Duck, came when preliminary translations of dharma discourses given by H.H. Dorje Chang Buddha III were being read and insisted he be let in to listen. He flew against the window where Zhaxi Zhuoma was reading the discourses. Finally, someone opened the door to the Institute enough so that Dharma Duck could hear the discourse and he was satisfied. He guarded the Institute for a long time, scaring away any strangers–actually chasing them off the property.

Link: https://wisdomtea.org/2023/08/17/non-humans-honor-hh-dorje-chang-buddha-iii/

Buddha-dharma, Buddhist Studies And Popular Buddhism

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Buddha-dharma, Buddhist Studies And Popular Buddhism

 In Taichung there is an elderly layman. All nine members of his family are devout Buddhists. They have followed and learned from a famous old monk for many years. However, what they hear from this old monk is completely theory. Each of them can talk about the sutras in a clear and logical fashion. However, none of them have real skills associated with the Buddha-dharma.

            In the autumn of 1995 the Elder Dharma King happened to be in Taiwan propagating the dharma.  The elderly layman requested instruction from the Elder Dharma King by saying, “This year I am already eighty-one years old.  I do things in furtherance of Buddhism everyday.  I have donated over one-half of my vast wealth.  Nevertheless, I have never seen a real Buddha or Bodhisattva.  The only knowledge I have of supernormal dharma powers comes from what I read in books.  Why do the Buddhas and Bodhisattvas not come down to our house?  May I ask the Elder Dharma King, what is the Buddha-dharma?”

When the Dharma King heard these words, he chanted “Wobamei!”  He then said, “Layman, you all have not learned the Buddha-dharma.  How could you have any true skills?” When all of the members of the layman’s family heard this, they felt quite surprised.  With his brows tightly knit, the old layman said, “My entire family devoutly learns Buddhism and recites sutras. How is it that we are not learning the Buddha-dharma? Could it be said that these sutras are all false?”

The Elder Dharma King said, “It is true that all of you are reading sutras and learning Buddhism.  Those sutras are genuine sutras and are dharma treasures.  The knowledge concerning Buddhism which those old monks impart to all of you is also genuine knowledge.  However, this is Buddhist studies.  It is not the Buddha-dharma!  In Esoteric Buddhism, Buddhist studies is called the exoteric teachings portion.  This is what we are required to learn when we first enter Esoteric Buddhism.  After we have learned the exoteric teachings portion and we have this foundation of theory, we must then enter into real, practical cultivation of our conduct, speech and thoughts.  The process of putting this into practice is called cultivation of the Buddha-dharma.

“Take, for example, the practice whereby one invites the Buddhas and Bodhisattvas to bestow nectar. In theory, people think that this is simply reciting mantras, reciting passages from sutras and visualizing.  In theory, people think that nectar is simply water which has been empowered by mantras. However, in the real practice of the Buddha-dharma, there is a special dharma method to invite the Buddhas to directly bestow true nectar from the sky. The shape of this nectar is unlike any other thing on this earth. It has unlimited power. It can cure all illnesses and can easily increase one’s life span! This is because this is the Buddha-dharma, not Buddhist studies.”

The old layman said, “I received the Kalachakra Vajra Initiation from the Dalai Lama!”  Elder Dharma King Losang said, “Last year a Great Rinpoche wanted to introduce the Dalai Lama to me.  I did not have any spare time.  I wanted to do other things in furtherance of the Buddha-dharma.  I did not meet him.  I do not know much about him and will not comment on him.  I do not have any right to inquire into that initiation.  I hope that you are able to receive benefits from it.”

When the old layman and his family heard this, it was as if they had awakened from a big dream.  Their eyes became teary, they knelt down on the ground and respectfully requested the Elder Dharma King to teach them the dharma.  After a moment, the Elder Dharma King slowly said, “Today I will teach the dharma to your entire family.  I will also teach the dharma to all living beings.”  Following his words, a beam of red light emanated from in between his eyebrows which circled the room.  The Elder Dharma King then said, “Do no evil.  Do that which is good.  Deeply study the sutras. This is Buddhist studies.  Do no evil.  Do that which is good.  Recite the Buddha’s name with all your mind.  This is the way to ascend to the Pure Land.  Do no evil. Do that which is good.  Deeply study the sutras.  Esoteric initiations in which supernormal powers are manifested and which comply with Know the True Doctrine is the Buddha-dharma.”

After the old layman heard these words, he put his palms together and respectfully asked, “Other than Know the True Doctrine, what books should I read?”  Dharma King Losang said, “With respect to Know the True Doctrine, it is enough if you understand its contents.  The most important thing is that you read the books of Ah Wang Nuo Bu Pa Muand Great Dharma King Yangwo Yisinubu [H.H. Dorje Chang Buddha III].  The more you read such books the better.  You must also live in accordance with the principles contained therein.  This is the best method!”

The old layman said, “I will remember your words. I would like to ask another question.  Does every Rinpoche have a mind which regards all things as equal?” The Elder Dharma King instructed, “The most difficult thing to attain in one’s cultivation and in one’s practice of the Buddha-dharma is a mind which regards all things as equal.  Without such a mind, one will pursue fame, gain, riches, high government positions and occupation of other people’s land.  One with a mind which regards all things as equal does not pursue such things.

“For example, some people want to cut apart my native place, Tibet.  Actually, this way of thinking is a deviation from cultivation.  Is this cultivation or is this fighting for something based upon personal desire?  Tibetan people, Chinese people and people of every other race and ethnicity should all be considered our close family members who are on an equal footing!  We should cause all of these people to unite so that they can live together in friendship and love and develop their common happiness.  The Buddha taught us that all living beings have the Buddha nature and that we should treat them equally and with love.  We should not desire government positions.  Only by cutting off the concept of self, cutting off erroneous thinking and cutting off attachment to things of the world can one reach high spiritual states!  This is the certain truth of the Buddha-dharma.  We must love others equally in order that we may give rise to the four limitless states of mind.   With the four limitless states of mind as our foundation, we will be able to enter into the state of the sacred bodhi mind.  If one cannot even renounce selfish desires and cannot even look after all living beings on an equal basis, then how can one enlighten oneself and enlighten others?”

Link: https://wisdomtea.org/2023/08/11/buddha-dharma-buddhist-studies-and-popular-buddhism/

Views of H.H. Dorje Chang Buddha III on Being Recognized as an Ancient Buddha

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Views of H.H. Dorje Chang Buddha III on Being Recognized as an Ancient Buddha

by H.H. Dorje Chang Buddha  from the book H.H. Dorje Chang Buddha III:

Before my identity was recognized by others, it is only natural that I did not make my position known. However, I have now been recognized as the third Dorje Chang in accordance with the dharma rules. I will now discuss my views on whether or not I am the third Dorje Chang .
If I said that I am Dorje Chang III , I would undoubtedly be expressing an unbridled form of “attachment to self” or egocentrism and would thereby be acting like an ordinary person. How could that be even slightly in accordance with the enlightened conduct of a Buddha? On the other hand, it would be even more serious if I said that I am not the incarnation of Dorje Chang. That would be the conduct of a demon rather than the conduct of an ordinary person. That would be slandering the Buddhas, the dharma, and the sangha. It would mean denying the existence of the Buddhas and Bodhisattvas and the Buddha-dharma. It would undoubtedly be saying that those holy dharma kings, rinpoches, and eminent monks who issued recognition certificates and written congratulations are in fact not holy and therefore issued documents that contain false words and deceive living beings. If one denies the recognition certificates and written congratulations of those dharma kings and rinpoches, who are incarnations of Buddhas and Bodhisattvas, wouldn’t that be slandering the Buddhas and Bodhisattvas by claiming that they speak falsely? Wouldn’t that be slandering those eminent monks by claiming that they speak recklessly and act irresponsibly toward living beings? That would be completely tantamount to labeling those dharma kings, rinpoches, and eminent monks as ordinary people or deceivers, which would mean that eminent monks and people of holy virtue do not exist. As such, how could there still be Buddhism and Buddha-dharma in this world?
However, living beings should understand that for the past few thousand years Buddhism and Buddha-dharma have been true, the Buddhas and Bodhisattvas have benefited living beings, and the Buddhas and Bodhisattvas have bestowed upon living beings good fortune and wisdom. Countless beings have attained liberation from the cycle of birth and death and even have attained the rainbow body. Those eminent monks who recognized my identity and offered written congratulations to me are present-day dharma kings of great holiness and rinpoches of the highest order who have been universally recognized as such. They are also leaders within dharma lineages of great accomplishment. buddhas and Bodhisattvas never reach false conclusions. This is undeniable. Thus, the documents they wrote are in accord with the rules of the Buddha-dharma. They are Buddhas and Bodhisattvas. They are models for living beings to emulate in their self-cultivation.
I would like to state clearly the following. This matter involves the true words of those Buddhas and Bodhisattvas and the karmic conditions of good fortune that living beings have. Actually, before they recognized my identity, I thought of myself as an ordinary person. Nonetheless, I am Dorje Chang III . After they recognized my identity, I am still Dorje Chang III and still think of myself as an ordinary person. Nothing has increased and nothing has diminished. I am still I. When practitioners realize the truth of and practice the contents of my discourse “What Is Cultivation?” they will be able to truly receive the liberating empowerment of Dorje Chang III. They will also be able to receive the liberating empowerment of Dorje Chang I. Throughout history, Sakyamuni Buddha, Amitabha Buddha, and other Buddhas have incarnated into this world. They have provided living beings with a model of self-cultivation by being humble, patient, and greatly compassionate. Since even the Buddhas are like this, I, an ordinary person, should of course be even more like this.

Link: https://wisdomtea.org/2023/08/03/views-of-h-h-dorje-chang-buddha-iii-on-being-recognized-as-an-ancient-buddha/