karmic causation

7/30/2019 Karmic Causation

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- Karmic Causation -H.E. Garchen Triptrul Rinpoche

November 15, 2001 - Boulder, Colorado

First and foremost, welcome to all of you dharma friends who have

gathered here tonight. Some of you are new students, and some of you are oldstudents. Im delighted to see you, and I would like to wish you tashi

delek or auspicious good fortune

Many of you I know; many of you I do not. Some of you, I know yournames; others I do not. Yet, in accord with the Buddhist view, I look at all

sentient beings as having been my kind parents, and thus I see all of youwith this pure view, and I have love for each and every one of you.

This evening, I will be teaching on karmic causality, or karma, cause

and effect. Basically, this is one of the two essential truths of theBuddhadharma.

With regard to the ultimate truth, this is expressed in the aspirationprayer of Samantabhadra, or Kuntuzangpo, the prayer that we just read. (textof prayer follows transcript of this teaching) This is from the perspective

of the ultimate view or the natural state. We see that the nature of samsaraand nirvana is emptiness. From this perspective, we see that there is no

distinction to be made between Buddhas and sentient beings.

Even though this is the case, we still see a vast difference betweenenlightened beings and ordinary beings of the six realms of existence,

particularly when we look at the suffering of the beings of the three lowerrealms of existence.

In accord with the teaching of the aspiration prayer of Samantabhadra,

or Kuntuzangpo, we see that the distinction that is to be made is betweenawareness and non-awareness. When we have awareness, then we are enlightened

beings, we are the Buddhas. Lacking awareness, we continue to wander insamsara.

With regard to the distinction between awareness and non-awareness, when

we are in the state of unawareness, then we tend to look at the outercontainer, this worldly realm and the inner contents, that is, sentient

beings, as being real, as having some inherent reality. In addition, we look

at our experience of happiness and suffering as being real and inherentlyestablished.

But, in fact, this is not the case. From the perspective of theawareness of the Buddhas, then the container and its contents, that is, this

worldly realm and the beings therein, are the very nature of impermanence,like bubbles on the surface of water, not inherently established.

If we look at the creator of these phenomena of reality, it is the mind

itself. If we look, for example, at this brocade, we should understand thatfirst arose the thought - the concept - of creating such-and-such a pattern


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or design, and then the actual brocade was made. So we see that all of thesephenomena in samsara and nirvana arise from the mind itself, and yet the

mind itself is completely free from these extreme views of nihilism oreternalism, existence and nonexistence. These four views can be condensed

into two - the nihilist and eternalist views.

So in the prayer of Kuntuzangpo, it refers to a single ground, yet twopaths and two fruitions. An example of a single ground can be seen with a

flower. We understand that its roots go down into the ground, and yet it hasa single stem, so, for example, if we give rise to negative emotions, and we

experience suffering and so forth in our mindstream, these become the causeof our traveling downward into the lower realms of existence and

experiencing the sufferings thereof.

The very root of all the negative emotions is ignorance. When we giverise to the six different types of negative emotions coming from ignorance,

then we meet with various unfavorable conditions and these give rise to thesix different principle types of suffering.

The Buddhas, who were skillful in method and compassionate, gaveteachings on bodhicitta, and this is the single most important cause forattaining the higher states of rebirth in the higher realms, and of

happiness and ultimately of liberation. So, in the same example of the stemof a flower, we see that at its upper reaches are the blossom of the flower

and the nectar that comes forth from that. Just as there is a single stemthat has its roots in the ground that is symbolic of the lower realms, there

is the blossom on top that is symbolic of the higher realms.

I can give another example - of water and ice. The nature of the mind isthe inconceivably vast ocean known as the Buddha nature. It has the very

fluid quality. When the mind is obscured by ignorance, it is as if thiswater freezes and becomes solid. This obscuration comes from our habit of

self-clinging. Yet, if we make effort, we too, can melt the ice ofself-clinging and attain the state of Buddhahood.

The Buddha, the transcendent conqueror, when first he taught the dharma,

he taught the Noble Truth of suffering, and on the basis of this, then, hegave the four instructions for turning the mind to the dharma. The reason

for this is that if we dont first understand suffering, then we will notseek out a method to transform the truth of suffering. It is for this reason

that the Buddha gave extensive teachings of the suffering of the beings of

the six realms of existence.

There are those who will engage in the study of the dharma, and as a

result come to the conclusion that cause and effect are both empty - thatthey are the nature of emptiness and this is the view of mahamudra and

dzogchen and so forth. Well, they are based on a slight understanding; theycome to this conclusion, but there is great potential for error in this

view. If phenomena are empty, or if they are not, can only be determined byour own investigation into the state of our own minds. If we are able to

liberate negative emotions as they arise, then we can safely say that karmiccausality is the nature of emptiness. The incomparable Gampopa said that


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until all conceptual thought is exhausted, then karma, cause and effect isinfallible, so it is very important to have this clear understanding of the

nature of emptiness in the context of karma, cause and result.

We can safely say from the perspective of ultimate truth that karma,cause and effect are empty in nature, yet if we investigate this, we will

ask, What is it that is made empty in this process? Well, it is thenegative emotions themselves. If the negative emotions are rendered harmless

by our recognition of their empty nature, then they are like bubblesappearing and disappearing on the surface of water. They do not have any

power to do harm to us. Or they are like a seed that has been burnt; itcannot then sprout. And so when we see that our mind no longer falls under

the power of negative emotions, that they have no power to harm us, then wehave truly recognized their empty nature.

Again, coming back to this distinction that is made in the aspiration

prayer of Kuntuzangpo, between awareness and non-awareness. When we look atthe practice of the six perfections, then we often refer to shes rab, or

transcendent wisdom; we look at the practice of transcendent knowledge.

There are basically two types of knowledge, that is, worldly knowledge andknowledge that transcends worldly phenomena. This second type is when we seedirectly the nature of mind itself. This, then is the distinction to be made

between ordinary and extraordinary knowledge.

We recite the prayers of refuge, and we say, I take refuge in theBuddha, I take refuge in the Dharma, and I take refuge in the Sangha. We

are continually taking refuge in these three jewels. Now, when we look atthe Buddha, we should understand that the qualities of the Buddha arise from

this perfection of transcendent knowledge - that is to say, the qualities ofthe Buddha arise from the mind itself.

We should understand that all happiness comes from knowledge; even the

happiness of the three higher realms of humans, gods and demi-gods comesfrom worldly knowledge. For example, if we observe ordinary worldly

morality, this becomes a cause of obtaining a human rebirth. If we practicegenerosity, this becomes a cause of accumulating wealth. If we practice

patience, the result of that will be having good companions and a long life.

Today, many of you have received an empowerment, and our spiritualfriends, our gurus, are often giving empowerments. The purpose of these is

really to attain freedom, or independence of the three doors of body,

speech, and mind. We have fully received the empowerment when our mind nolonger falls under the sway of negative emotions. In this way then, we areable to abandon various faults. This then leads to both the temporary

happiness of the three higher realms as well as the ultimate happiness ofperfect enlightenment. So, even if we are to receive a hundred empowerments,

the single essence of all of them is to attain this independence of thethree doors.

What is this lack of knowledge? It was actually stated by (name

unintelligible) Rinpoche this lack of awareness - of even ordinary knowledge- is the ignorance of sentient beings. And how this manifests is that all


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beings, without exception, desire to have happiness, yet they dont know howto create the causes of happiness - that is through the practice of the ten

virtuous actions. All beings, without exception, wish to be free fromsuffering, yet they do not know how to avoid suffering - by avoiding the ten

non-virtuous actions. So, even though beings desire happiness, they continueto create the causes of suffering, and even though they wish to be free from

suffering, they do not know how to create the causes of happiness.

So, whether we are looking at beings in the form realm or the formlessrealm, whether they be human or non-human, they are all averse to suffering

and attached to happiness. Yet, in order to obtain the happiness they sodesire, they really need to understand the causes of happiness; they need to

be introduced to the causes of happiness.

In order to truly understand the causes of happiness as well as thecauses of suffering, we should carefully investigate from our own

observation. We should think deeply about our own sufferings and thesufferings of others. It is for this reason that the Buddhas gave teachings

on all of the six realms of existence, but particularly on the three lower

realms of hell beings, hungry ghosts, and animals. If we look at the hellbeings, they continuously suffer from the extremes of heat and cold. Thehungry ghosts continuously suffer from extremes of hunger and thirst, and

animals always suffer from ignorance and stupidity and the fear of beingpreyed on by other animals.

And if we look at the teachings given in the aspiration prayer of

Kuntuzangpo, we see there is much said about the sufferings of the hellrealms. But we might complain that we cannot actually see the sufferings of

this realm. But in fact, this is not the case. You can look all around you.You can see the war that is being engaged in at this time in the world.

(Nov. 2001, Afghanistan) You can really ask how much fighting is going on.How many people are being killed as a result of all of this? Really, it goes

on without ceasing. When we deeply investigate this, then we actually seethe suffering of the hell realms. Simply to hear about these things does not

bring much benefit, but when we completely immerse our minds in thecontemplation thereof, then we can see how this suffering manifests, even in

the human realm with the extremes of heat and cold to be found in differentareas with the natural disasters that are occurring all over the world. If we

deeply contemplate these things, then we will have a true understanding ofthe sufferings of the hell realms.

We cannot immediately put an end to the sufferings that we experience,although we would like to. Wanting to put an end to suffering, we might getgood advice to become Buddhist and to take refuge in the three jewels, and

that this will put an end to it. But we should understand that thesufferings that we are presently experiencing, whatever they be, the causes

of these sufferings have been created already in our former lifetimes. Yet,if we study the Buddhadharma, we can understand from our own present

suffering, there is the potential of purifying our negative actions so thatsimilar suffering can be avoided in the future. If, for example, in the

present, we are experiencing the suffering of poverty and dont have enoughto eat and so forth, by receiving dharma teachings, we can come to an


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understanding that we ourselves have created the causes for this presentpoverty, and, by extension we can understand that through virtuous practice,

we can avoid experiencing that fruition in the future.

If we look around us, we can see people who are actually enduring agreat deal of suffering, and yet there are others who live rather

comfortably. They remain kind of comfortable at home in a life of relativeease. But even among them, we see that many commit suicide. And so its

important to understand that if we dont have a true comprehension of karmiccausality, that even happiness and bliss will be perceived as suffering.

When we become Buddhists and we receive the teachings of the dharma, it

is important to contemplate the suffering of all sentient beings - to deeplyconsider how it is that these sufferings have arisen. The root cause is all

of our negative emotions. When we understand this, then we can look into ourown minds to investigate whether or not we have these negative emotions. If

we do, then we see that we have the cause to experience just these kinds ofsufferings in the future. It is for this reason then, that it is necessary

to reflect deeply on the sufferings of this worldly realm.

If we really wish to alleviate the suffering of beings of this worldlyrealm, we should understand that it is on the basis of precious bodhicitta

that we can do so. When we generate this mind of enlightenment and we makeprayers of aspiration to benefit beings, then we can actually accomplish

their benefit and welfare. For example, when someone you love very deeply issuffering, then their suffering is experienced in your mind as if it were

your own. Through the power of precious bodhicitta, you can actually bringbenefit to them by speaking to them at that moment - by engaging them at

that moment that you are experiencing compassion. Not only do you bring somebenefit to them, but you are also purifying the obscurations of your own

mind at the same time.

For some of you more senior disciples, you may know very well theseteachings on cause and effect. For the new ones among you, you may not have

received such teachings yet. In any case, it is important to understand thatthe cause of suffering is our negative emotions. And then based on these

negative emotions, we engage in various negative actions. For example, if weengage in the act of killing, then the fully ripened effect of that can be

to spend many years in the hell realms.

For example, we may experience the fully ripened effect of rebirth in

hell as a result of killing - or, through the result of accumulating somemerit in the past, we can escape that hell realm and take a human rebirth.Even so, we can continue to experience a fruition that is similar to the

original action. So, even though we may have the virtuous circumstance oftaking a human rebirth, we may enjoy killing small insects or whatever. We

tend to engage in an activity that is similar to the cause. We may also findthat we have a karmic propensity to continue to engage in this kind of

negative action again and again, whether it be killing or theft, orwhatever. Likewise, when we have made effort to cultivate virtue, when we

have generated bodhicitta, for example, in the past, then it is evident inour future rebirths in that, as children, we have a very good and loving and


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generous nature and so forth.

And finally, we can experience a fruition that we have no freedom orpower to influence. The way this manifests is through karmic winds. Whenever

we have a particular negative emotion that is most powerful in ourmindstream, then that influences future fruitions, and what we find is that

even though we may not wish to engage in a particular action, through thepower of karmic wind energies, we are compelled to do so - we have no power

not to do so.

Today, many of you have received an empowerment, and that becomes thebasis for realizing independence or freedom - that is the ability not to

fall under the influence of negative emotions. If we, in this worldly realm,wish to accumulate or to accomplish virtuous actions, then we need to have

this ability not to allow the mind to fall under the power of negativeemotions. When we recognize the negative emotion of anger arising, for

example, we immediately will think, Oh, this is the cause of rebirth in thehell realm! and, instead of following after this anger, we can, at the

moment of its arising, purify it, and thus close the door to rebirth in the

hell realms. And if we habituate this kind of mental practice, it will cometo our aid also in the bardo, or the intermediate state between this lifeand the next. Then, if we have created a positive karmic imprint through the

supplication of Buddha Amitabha and so forth, we will have the potential totake rebirth in his pure realm.

In this way, we should investigate well the faults and the qualities of

our different states of mind. We should be able to recognize with acuity thesix negative emotions as they arise in our mindstream. We should understand

that when we give rise to desire, it becomes the cause of rebirth in thehuman realm, and from desire arises avarice and greed. These become causes

of rebirth in the hungry ghost realm where beings continually experience thesufferings of hunger and thirst. Even though this is an independent realm

that we cannot see with our own eyes, we should understand that there aremany examples of the hungry ghost realm even here in this worldly realm. We

can see countries where people are continually enduring the suffering offamine and hunger and thirst and so forth. And from this observation, we can

have an idea of some small understanding of what it is like in the hungryghost realm.

When we recognize the arising of anger in our own minds, we should

understand that to be the cause of rebirth in the hell realms. Pride

conditions rebirth in the god realms where the principle suffering is ofdying, and of falling then to lower spheres of existence. In general, beingsin the god realm experience such a great deal of happiness and bliss that

they are completely distracted by these things, and they have no opportunityto engage in dharma practice. This is the fruition of virtue - of virtuous

actions in their former lives. We can observe this even in the human realmto some extent. When people are enjoying wealth and birth in a noble family

and good companions and so forth, this is all the fruition of positive karmaaccumulated in former lifetimes. Yet, when they are completely distracted by

the enjoyments of this life, then, when all of that merit and virtue isexhausted, they too, must fall to lower realms of existence. Likewise, we


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should look at jealousy as being the cause of rebirth in the demi-god realm.The principle sufferings of this realm are engaging in constant fighting and

quarreling and so forth.

So, we should have a clear understanding on how these negative emotionscondition rebirth in the six realms of existence. When we have this

understanding, then we can make sense of our own sufferings. When weexperience illness and so forth, our understanding of karmic causality can

help us to deal with that. On the other hand, if we dont have anunderstanding of the subtle workings of karma, cause and effect, then it

becomes very difficult to make sense of our human experience of suffering.

We should deeply contemplate the incontrovertible nature of karma, causeand effect. For example, if someone - if a father - has anger in his mind,

then the suffering that follows from that anger is naturally, spontaneouslyarisen. He will always bear a negative expression on his face, and when his

children see him, they will feel fear thinking that he is angry at them, andas a result of their fear, the father will assume that they do not like him.

And so the anger that exists in the fathers mindstream is a kind of

self-perpetuating thing. Not only will he have a negative expression on hisface, but his speech will also reflect his negative mind-state, andeventually this will lead to a state of mind in which everyone around him is

perceived as an enemy. He thinks that all of his associates dislike him.This then becomes a cause for taking rebirth in the hell realm in which

everyone, without exception, is perceived as an enemy. In this way, we cansee how our negative emotions condition and give rise to mental phenomena.

When we have an understanding of the six kinds of negative emotions,

then we can look at the proper types of conduct. Now, tonight, since I amgiving a very introductory teaching, I will explain this in terms of the

Hinayana path in terms of the ten non-virtues to be abandoned. The first ofthese are the three negative actions of body, that is, killing, theft and

sexual misconduct.

With regard to the first of these, killing, it is said that if we engagein this activity, we experience the result of having a short life, or much

illness, or untimely death and so forth. If we engage in theft, the fruitionwill be to experience poverty in the future, or no matter how much we engage

in business we dont make a profit, we dont experience success and soforth. The result of engaging in sexual misconduct is to have negative

companions, partners with whom we constantly quarrel and fight, partners who

are physically unattractive and so forth.

This is then followed by the four non-virtues of speech. The first of

these is telling lies, the second is divisive speech, the third is harshspeech and the fourth is meaningless speech.

With regard to the fruitions of these four, it is said that when we

engage in lies, we find that our friends tend to deceive us and the workthat we engage in, we are not able to accomplish. When we engage in divisive

speech, friends with whom we thought we had harmonious relations actuallyturn out to not be good friends, and we end up having disharmony with them.


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When we engage in harsh speech, then the things that people say to us tendto be unkind and difficult for us to cope with. When we engage in

meaningless speech, the fruition of that is to have a mind that is unstableand distracted.

This is followed by the three non-virtuous actions of mind. When we have

a mind of jealousy, this is the first of the three. The second is wishingharm on others. The third is having perverted views.

With regard to the first of these, when we see others happiness, when

we see their good qualities, when we see their wealth and so forth, if we donot rejoice at these accumulations of virtue and rather, we are covetous of

them, then we are engaging in the first of these non-virtues. Desire is theroot of this mind of covetousness.

Second, when we see others accumulation of merit and their happiness

and so forth, and we fail to understand that that is the result of theirpractice of morality and generosity and so forth, and that is the result of

their having purified negativities when instead we are extremely jealous and

wish to do harm to them, then we are engaging in the second of these. Thesecond is when we have harmful thoughts toward others.

The third, perverted views, comes from having a lack of worldly andspiritual knowledge. If, for example, we have no faith in the Buddhadharma -

if we believe the teachings on karma, cause and result are not true, thenthis is a fault of perverted views. The fruition of this can be to take

rebirth among a group of people who have very unattractive physical featuresand who others make fun of and others disdain as a result of their physical

appearance. This a sign then of a lack of knowledge that has led toperverted views.

There are many ways that we can give rise to perverted views. Some will

look at the unsavory conduct of various gurus and spiritual guides, and onthe basis of those observations, will abandon the study and practice of the

dharma. This is truly a perverted view. It is important for us to understandthat the dharma teachings and the conduct of individuals are two separate

things. The ideal situation is for us to maintain an impartial pure view,not looking at the faults of different spiritual guides. By doing so, we are

the recipients of benefit; we are the ones who profit from that purity ofview. We should understand that whatever their conduct may be, that is their

responsibility, but from our side, we can benefit greatly from having pure

view.

If we give rise to these kinds of perverted views, the fruition can be

that in future lifetimes we will not hear the words of the dharma teachings,we will not meet with spiritual friends, and even if we have the occasion

to meet with such friends, we will easily develop perverted views towardthem; so, for this reason, when we recognize the arising of perverted views

in our own mindstream, we should immediately confess them and the negativeemotions that gave rise to them.

These ten non-virtuous actions are accomplished through the six negative


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emotions. This is why we should develop a mindful awareness that continuallyrecognizes the negative emotions that are arising in our minds. Each day, we

should investigate which negative emotions that we have given rise to. If Ilook back on my actions of this day, and I see that I gave rise to anger and

that anger abided in my mindstream for a period of time, then I should makeeffort to confess and purify that negativity so that it is completely

cleansed from my mindstream. If I can actually see this person at whom I gotangry as having been my kind parent, then it will go a long way toward the

purification of this negativity. If I can realize the harm that is caused bythis anger, if I can see that it will eventually yield a rebirth in the hell

realm, and that no good at all will come from it, then I will have a strongincentive to purify the negative emotions that I have given rise to.

So, as we study these six negative emotions, we should look at texts

that will introduce us to the preliminary Buddhist teachings. In particular,we should make effort to study the nature of suffering. We can read texts

about the high view of mahamudra, dzogchen and so forth, yet if we donthave a foundation in the four thoughts that turn the mind to the dharma,

then our practice will not be stable. We will not be able to separate our

mindstream from our fixation on cyclic existence. Yet, when we study thesefour thoughts that turn the mind, we realize that there is no good to befound in samsara at all. This, then will become a stable basis for our

future practice of the dharma. If, on the other hand, we dont completelyturn our minds away from cyclic existence, we will really never have a basis

for dharma practice. So its really important that you read preliminarytexts on Buddhist practice.

We should also become familiar with the antidotes to the six negative

emotions. These antidotes are condensed in the seven-limb prayer. The firstis the offering of prostrations as the antidote to pride. We should

understand that pride itself is the very root of perverted views. Now, howis it that offering prostrations can antidote pride? Well, there are

basically three kinds of offering prostrations - those of body, speech andmind. And among these three, mind is the principle.

When we give rise to doubts about the teachings of the Buddha, we should

understand that this is our own fault, this our own lack of trueunderstanding and that countless Buddhas have appeared in the past, are

appearing in the present and will appear in the future through followingthese precious dharma teachings. It is said there are as many Buddhas as

there are grains of sand in the river Ganges. Whenever we give rise to doubt

and hesitation about the dharma teachings, we should understand that is ourown foolishness, our own lack of insight. If we truly have an understandingof the dharma, then it isnt necessary to even gain that much understanding

of other fields of inquiry. We should realize that there are countlessemanations of the Buddha appearing all around us, and as we cultivate pure

view, we will begin to see all sentient beings as emanations of the Buddha.In this way, then when we recall the qualities of the enlightened ones, we

are engaging in prostrations of mind, the principle antidote to pride. Onthe basis of giving rise to this mind, we say with our speech, I prostrate

to the Buddhas, and we join our hands together at the crown of our headsand so forth, and make physical prostrations. Now, if we engage in these


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activities of body and speech without having made prostrations of mind, thentruly these mere physical prostrations are empty and meaningless.

This point is very important. In fact, it is the essence of what we are

learning here tonight. We should know the qualities of the Buddhas. Weshould understand their excellent enlightened attributes. It is the Buddhas

who have taught that the root of the suffering of the beings of the sixrealms of existence is the six negative emotions. It is through their great

wisdom that we have received these teachings. Now we have the great capacityto do harm. We can drop a bomb on others and kill their physical forms, yet

we have no power to extinguish their minds. Thus, we rely on the teachingsof the Buddhas who showed that negative emotions are the source of all

suffering. What is it that can obliterate these negative emotions? It isbodhicitta - or the mind of enlightenment. When we view all sentient beings,

without exception, as once having been our kind parents, then wespontaneously generate love for all of them. In the light of that love,

then, where is the negative emotion? where is the cause of suffering? Infact, it does not exist. It is only through the compassion and the skillful

means of the Buddha that we have received such precious teachings. For this

reason then, it is important that we recognize negative emotions through thepractice of mindful awareness, and uproot them through the practice ofbodhicitta. This is something you should think about and consider well.

The root of all suffering is our habit of self-clinging. When did this

habit arise? It has actually been conditioned by us since beginningless timethroughout cyclic existence day and night like snow accumulating - like many

snowflakes continuously falling and accumulating and becoming so thick andso dense that they are completely obscuring. How would we - how could we -

possibly know the depth of this obscuration? It is only through theteachings of the Buddha that we can become aware of it. If we look at this

cup that sits before us, we have the tendency to think, Oh, this is mine.... This is my chair, ... This is my table, and so forth. This is

habitual, this pattern of thought. Yet, by thinking in this way, we continueto reinforce our habit of self-clinging. A king has this same feeling of

possessiveness toward his kingdom. The head of a family has the same feelingof possessiveness toward his house and possessions and so forth. Thus this

habit of self-clinging since time without beginning has become as vast anaccumulation as Mount Meru.

This attachment to the self gives rise to greed and avarice, the cause

of taking rebirth in the hungry ghost realm. Even if we were to get rid of

all of our possessions and to cut off our contacts with those beings to whomwe have attachment, this would not uproot our self-clinging. Yet, theBuddhas, in all of their skill and compassion, taught how to make offerings,

how to offer the mandala and so forth as the antidote to this habit ofgreed. This offering then, is the second of the seven limbs. Now, when we

continually habituate the mind to making of offerings as we do when we makeone hundred thousand mandala offerings, then we are thinking again and again

of this vast accumulation of the wealth of the universe - the entire outercontainer and all of the sentient beings therein, our own bodies and all of

our own wealth and enjoyments, as belonging to the three jewels. When wehabituate this by doing it again and again and again, we really no longer


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have a sense of possessiveness towards these things. We recognize them allas the property of the three jewels of the Buddha, Dharma and Sangha. When

we have habituated this, then even if we have possession of an entirekingdom, it will not harm our practice. Thus, the skillful means of the

Buddhas are just like this.

So, its essential that we understand this key point of the teachings.If we see a beautiful flower and we havent received this instruction in

offering, well immediately think, Oh, Id like to have it for myself, Illtake it home with me, and together with that thought, this habit of

self-clinging is reinforced. If, on the other hand, we have received thisinstruction, and we see this beautiful flower, we immediately make mental

offering of it to all of the Buddhas, and this reduces our habit ofself-clinging. And so it is with the practice of prostrations and offering

and so forth. Through these relatively small actions, we experience aninconceivably great benefit. Thus, we should continually engage in effort to

antidote each and every negative emotion that arises in the mind.

So, by practicing offering in this way, we close the door to rebirth in

the hungry ghost realm. And likewise, as we engage in each of the antidotesto each of the negative emotions, we close the door to each of the sixrealms of rebirth. The third of the seven limbs is the practice of

confession as the antidote to anger. Now when we see anger arising in ourminds, we should immediately generate regret and seek to purify that anger

through the generation of regret. It is important that as beginning studentsand practitioners of the dharma, we see the faults of each negative emotion

and we view the negative emotions like a thief or like an enemy who has thepower to steal away our virtuous accumulations. If we have this perception,

then we will be very vigilant in guarding against the negative emotions.

The fourth of the seven limbs is the supplication of all the Buddhas toturn the wheel of dharma and this is the supreme antidote to ignorance.

The fifth of these seven limbs is supplicating the Buddhas not to pass

into nirvana. This antidotes the doubts that many people have about whetheror not the Buddhas, in fact, exist - whether there is any truth to the three

jewels or not. When the Buddhas continue to abide, then this is the supremeantidote to doubt. And it is said that just as space is completely without

limit, so too are the numbers of Buddhas without limit, and until sentientbeings are completely exhausted, the enlightened ones will continue to

abide. Just as a flame is not extinguished until the firewood is completely

burned, so too, will the Buddhas continue to abide until all sentient beingshave been liberated.

(translator: "Rinpoche is now speaking about the dedication of merit.Now this is the last, actually, of the seven limbs, and so I dont know if I

miscounted or if, perhaps, we missed one. This should be number seven.")

To Buddhists, there are two very important essential practices. They arefirst the accumulation of merit, and second the purification of

obscurations. Now in this worldly realm, we tend not to be so interested inthe accumulation of merit as we are in the accumulation of wealth. Yet,


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according to the Buddhist view, the accumulation of merit is based in lovingkindness and compassion toward beings. And then when we purify our negative

emotions, this too becomes an essential aspect on the path of enlightenment.Now, once we have engaged in activities that accumulate merit and purify

negativities, it is important that we take these roots of virtue anddedicate them towards the enlightenment of all sentient beings. This too,

counteracts our doubt and hesitation. So, the seventh and final of the sevenlimbs is the dedication of merit.

(translator: "And maybe somebody can tell me if we miscounted. [short

discussion regarding the missing limb] OK, did we not do rejoicing? Weskipped that one? OK? We had supplicating the Buddhas to turn the wheel of

dharma as the fourth. Please add to your list then, rejoicing as theantidote to pride and jealousy.")

So, in brief, we always pray that sentient beings have happiness and the

causes of happiness, that they be free from suffering and the causes ofsuffering. What this really means, is when beings have happiness and the

causes of happiness, we are praying that they have wisdom, the transcendent

awareness of the pristine nature of mind itself, and when they be free fromsuffering we are praying that they be totally free of the negative emotionsthat are conditioned by ignorance or unawareness of the nature of mind.

Om Mani Padme Hum Hrih x8

The Prayer of Kuntuzangpo,The Primordial Buddha Samantabhadra

Ho! Everything - appearance and existence, samsara and nirvana, has a

single ground, yet two paths and two fruitions, and magically displays asawareness or unawareness.

Through Kuntuzangpo's prayer, may all beings become Buddhas, completely

perfected in the abode of the dharmadhatu. The ground of all isuncompounded, and the self-arising great expanse, beyond expression, has

neither the name samsara nor nirvana. Realizing just this you are a Buddha;not realizing this you are a being wandering in samsara.

I pray that all you beings of the three realms may realize the true

meaning of the inexpressible ground.

I, Kuntuzangpo, have realized the truth of this ground, free from cause

and condition, which is just this self-arising awareness. It is unstained byouter expression and inner thought, affirmation or denial and is not defiledby the darkness of unmindfulness. Thus this self-manifesting display is free

from defects.

I, Kuntuzangpo, abide as intrinsic awareness. Even though the threerealms were to be destroyed, there is no fear. There is no attachment to the

five desirable qualities of sense objects. In self-arising consciousness,free of thoughts, there is neither solid form nor the five poisons.

In the unceasing clarity of awareness, singular in essence, there yet


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arises the display of the five wisdoms. From the ripening of these fivewisdoms, the five original Buddha families emerge, and through the expanse

of their wisdom, the 42 peaceful Buddhas appear. Through the arising powerof the five wisdoms, the 60 wrathful Herukas manifest. Thus the ground

awareness is never mistaken or wrong.

I, Kuntuzangpo, am the original Buddha of all, and through this prayerof mine, may all you beings who wander in the three realms of samsara

realize this self-arising awareness, and may your great wisdom spontaneouslyincrease.

My emanations will continuously manifest in billions of unimaginable

ways, appearing in forms to help you beings who can be trained. From thebeginning you beings are deluded because you do not recognize the awareness

of the ground.

Being thus unmindful of what occurs is delusion - the very state ofunawareness and the cause of going astray. From this delusive state comes a

sudden fainting away and then a subtle consciousness of wavering fear.

From that wavering there arises a separation of self and the perceptionof others as enemies. Gradually the tendency of separation strengthens, and

from this the circle of samsara begins.

Then the emotions of the five poisons develop - the actions of theseemotions are endless. You beings lack awareness because you are unmindful,

and this is the basis of your going astray.

Through my prayer, may all you beings recognize your intrinsicawareness! Innate unawareness means unmindfulness and distraction. Imputing

unawareness means dualistic thoughts towards self and others. Both kinds ofunawareness are the basis for the delusion of all beings.

Through Kuntuzangpo's prayer, may all you beings wandering in samsara

clear away the dark fog of unmindfulness, clear away the clinging thoughtsof duality!

May you recognize your own intrinsic awareness! Dualistic thoughts

create doubt, from subtle attachment to this dualistic turn of minddualistic tendencies become stronger and thicker. Food, wealth, clothes,

home and friends, the five objects of the senses and your beloved family -

all these things cause torment by creating longing and desire. These are allworldly delusions; the activities of grasping and clinging are endless. Whenthe fruition of attachment ripens, you are born as a hungry ghost, tormented

by coveting and desiring, miserable, starving and thirsty.

Through Kuntuzangpo's prayer, may all you desirous and lustful beingswho have attachments, neither reject longing desire, nor accept attachment

to desires. Let your consciousness relax in its own natural state, then yourawareness will be able to hold its own. May you achieve the wisdom of

perfect discernment! When external objects appear, the subtle consciousnessof fear will arise. From this fear, the habit of anger becomes stronger and


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stronger. Finally, hostility comes, causing violence and murder. When thefruition of this anger ripens, you will suffer in hell by boiling and

burning.

Through Kuntuzangpo's prayer, you beings of the six realms, when stronganger arises for you, neither reject nor accept it. Instead relax in the

natural state and achieve the wisdom of clarity!

When your mind becomes full of pride there will arise thoughts ofcompetition and humiliation. As this pride becomes stronger and stronger,

you will experience the suffering of quarrels and abuse. When the fruitionof this karma ripens, you will be reborn in the god realms and experience

the suffering of change and falling to the lower rebirths.

Through Kuntuzangpo's prayer, may you beings who developed pride letyour consciousness relax in the natural state. Then your awareness will be

able to hold its own. May you achieve the wisdom of equanimity! Byincreasing the habit of duality, by praising yourself and denigrating

others, your competitive mind will lead you to jealousy and fighting, and

you will be reborn in the jealous god realm, where there is much killing andinjury. From the result of that killing, you will fall into the hell realm.

Through Kuntuzangpo's prayer, when jealousy and competitive thoughtsarise, do not grasp them as enemies. Just relax in ease, then consciousness

can hold its natural state. May you achieve the wisdom of unobstructedaction! By being distracted, careless and unmindful, you beings will become

dull, foggy and forgetful.

By being unconscious and lazy, you will increase your ignorance and thefruition of this ignorance will be to wander helplessly in the animal realm.

Through Kuntuzangpo's prayer, may you beings who have fallen into the darkpit of ignorance shine the light of mindfulness and thereby achieve wisdom

free from thought.

All you beings of the three realms are actually identical to Buddhas,the ground of all. But your misunderstanding of the ground causes you to go

astray, so you act without aim. The six karmic actions are delusion like adream. I am the primordial Buddha here to train the six kinds of beings

through all my manifestations.

Through Kuntuzangpo's prayer may all you beings without exception attain

enlightenment in the state of dharmadhatu.

Ah Ho! Hereafter whenever a very powerful yogin with his or her

awareness radiant and free from delusion recites this very powerful prayer,then all who hear it will achieve enlightenment within three lifetimes.

During a solar or lunar eclipse, during an earthquake or when the earthrumbles, at the solstices or the New Year you should visualize Kuntuzangpo.

And if you pray loudly so all can hear, then beings of the three realms willbe gradually liberated from suffering, through the prayer of the yogin and

will finally achieve enlightenment.

karmic causation

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