View Meditation Action – Part 3



Teachings Given By His Holiness Dungse Shenphen Dawa Norbu Rinpoche

On View Meditation Action

July 2012

The following is the third of three days of teachings Rinpoche gave in the summer of 2012.

Day Three

Motivation

Once more generate the bodhicitta mind, which is to say compassion for all parent sentient beings. With this attitude then we will listen to the teachings.

The Nature of Mind

Now, we will talk about the nature of the mind. The nature of mind is the nature of absolute reality, that’s what it is. This nature of mind is free from all artificial and conditional characteristics created by the intellect. This nature of mind is vast and infinite. It cannot be explained in words, nor can it be exemplified, nor can it be pointed out. That is its nature. So this nature that is vast and infinite containing all the kayas, also contains all the primordial wisdoms. It is beyond the phenomena of duality, it does not hold to duality at all. It is intrinsically pure. It is neither existent nor non-existent. It does not fall into any sides. This is the primordial ground upon which all the wisdoms manifest. It is the exhaustion of all of samsara and nirvana. Primordially and intrinsically pure. It is the total arising and absorption of the kayas. Its basic principle is unhindered compassion towards all animate and inanimate objects.

Relative Pointing to the Absolute

This nature then, though it cannot be exemplified or explained, we are trying to make an attempt to show the direction towards this absolute mind. Now of course on a blackboard if you write with black chalk, you’ll see nothing but if you write with white chalk then you’ll see the writing. Therefore we will use the relative truth here to explain the direction of the absolute truth. That’s the way; otherwise it cannot be pointed to. However, communication is important as a means of understanding so we will use this in the way of relative and absolute.

From the absolute point of view, this awareness, from the very beginning of beginningless time, is enlightened. There’s nothing to corrupt, there’s nothing to do about it. It cannot be corrupted in samsara nor improved in nirvana. It’s beyond that. It is unborn and uncreated. This primordial awareness cannot be tampered with through any understanding. It is basically as it is, primordially pure, within which there is tremendous luminosity of all the kayas arising from this awareness. So from the absolute truth point of view, this awareness doesn’t hold to any phenomena and it cannot be expressed, seen or pointed out. That’s the reason why, when all the Buddhas became enlightened, they did not say, “This is enlightenment!” and immediately point to it. They were not able to point it out like this. Yet from the relative truth point of view, because you have not realised your awareness, you have not realised the absolute truth, then the relative truth field manifests.

Now from the relative truth space of manifestation, then all the Buddhas, the Buddha fields, all the realms and the whole infinity of things will arise. They will arise due of the truth of interdependent origination, that’s how they will arise. In Buddhist practice it is important to have respect for both the relative and the absolute. Realisation is achieved, we believe, by uniting both the relative and the absolute in one taste because this absolute truth does not fall into any limitations nor does it fall into any sides. Knowing how to unite the absolute understanding and the relative arising is very important in your practice. That’s the reason why realisation cannot be reached by doing recitations and circumambulations and all that, without having penetrated the absolute. Why? Because you fall into one side of the practice. That’s the reason why in the kyerim (creation stage) when we visualise, there is first the visualisation of everything and then the dissolving of it all into emptiness. That’s exactly what that is.

Understanding the arising and the dissolution, that is the relative and the absolute. Otherwise, no matter how many years you do your practice, reciting and visualising, if you haven’t understood this core essence that in the absolute, this is nothing but a manifestation, that it is nothing but a display, a skilful display of primordial wisdom, then real progress will be difficult. So whatever practice you do it becomes important not to fall into the solidity of the practice. No, don’t fall into the solidity of the practice. Rather, give total focus to basically remaining without any elaboration and fabrication, looking at the nature of mind itself, just as you do with the practice of shiné. That’s why shiné practice is important for you because shiné will develop in you the understanding of what this absolute mind is, or in Dzogchen terms, what rigpa means.

Relative and Absolute Practiced Equally – Aiming for Union

So equal time must be given to the relative and the absolute truth respectively. Just as a bird cannot fly with one wing so also you need both the relative and absolute truth to be practiced together. There are people that believe more in the absolute and not so much the relative. They think that if you penetrate the absolute you have understood the essence of awareness. No, that’s not correct, because the absolute truth will never cease to give rise to the relative. It will always self-manifest. This is the creative potency of the mind. If you go to the extreme of the absolute truth itself and you just practice that, you might find the demonic emptiness but this is not the enlightened emptiness. This is an inverted view which is thinking, ‘Oh everything is empty. There is no such thing as sin. There is no such thing as divinities. All of this is fabricated by my mind’, so you negate the arising of the relative truth. If you negate it, you fall into the demonic view. Then you fall into sides. That which is beyond limitation falls into a limited space. So there is this danger that when some of you practice focusing on the absolute truth and realise that everything is empty, devoid of any nature, that you might fall into the extreme side of it. The relative and the absolute must be balanced together hand in hand.

The same thing now for your practice, at the end of every practice, it doesn’t matter what the practice is, try to unify subject, object and action into one awareness, try to do that. That will be very good if you can do that. Don’t have the ego of having practiced, having dedicated, having done some wonderful thing for all parent sentient beings.  Moreover, don’t hold onto the pride of having practiced. Subject, object and action are in one taste.

Three Things to Hit in All Practice

In the beginning of every practice hit three things that you need to hit correctly. First hit the motivation, don’t practice anything without the correct motivation. It’s of no benefit. First, draw in the motivation. Why are you practicing? What is the purpose of your practice? What do you intend to achieve from this practice? Get your bearings first. That’s your motivation. Motivation is simple. It’s to liberate all sentient beings. That is the motivation. There is no other motivation. What does ‘parent sentient being’ mean? It means dissolving the notion of who is your parent and who is your enemy. The dissolution of that is the parent sentient being. You have to dissolve that idea. That’s why, when you do prostrations or any practice, your current father and mother are visualised on your right and left respectively, your future parent beings are all behind you while your enemy beings must also all be in the same mandala. The mandala is one. This is the bodhicitta and benefit to all. This is how you have to work with it.

First there is motivation, examine that very carefully and second there is concentration. Concentration is the second point that you have to get. Concentration means mind not fluttering away from vivid awareness. Mind is present in everything that you do. Mind is not absent from it. So when you recite the mantra, recite it clearly. Recite it the way you should recite and try to get the visualisation as clear as possible, and your channels as clear as you can. Whatever the instruction is, that is the right concentration. So you follow the etiquettes of the right behaviour that is required of you during your practice. There are ‘do’s’ and ‘don’ts’. Errors you can make, all this your teacher will explain and you should avoid the errors.  You avoid the errors as far as possible.

The last point that is crucially important is dedication. Dedicate the merits of your practice. Dedicate the merits of your positive thoughts. Dedicate that. There is general dedication and there is dedication in the space of Dharmakaya. Your dedication should be in the latter. Lower schools will just dedicate the merit as it is but they will not necessary dedicate it in the Dharmakaya. If you dedicate the merit in the Dharmakaya, it will increase so that it becomes inexhaustible.

So these three, motivation, concentration and dedication are the three primary nails in the practice of Vajrayana.

Balance Form with Formless Practice

Now as I said, you have to work with the balance of the relative and absolute truth, so whenever you are doing intensive recitation practices, then try to ease the grasping to the relative truth with formless meditation. That’s very important. All the time relating to form and being unable to relate to formlessness will be a problem so realise that as much as you are doing the relative practice, ease that out with the formless practice where there is no need for visualisation or recitation and no need for circumambulation. Your body, speech and mind should be uninvolved in doing anything. During looking at clear awareness, you don’t have to recite anything, you don’t have to visualise anything and you don’t have to do anything positive with your body. Simply like a broken guitar string, abandon all actions of body, speech and mind. Without any elaboration or any practice as such, you look into the nature. That’s important to do that.

Now, respect for the relative practice and the absolute practice are key. These two respects are both equally important to have. Don’t go into one extreme. Take the middle path. If a string of an instrument it is too tight or too loose, it doesn’t make a good noise. The right tightness of the string must be there to make the right sound.  Similarly, in your practice, the right kind of tuning between the relative and the absolute is important. Don’t concentrate too much only on one side.

This kind of practice that you have here is called ‘the mind teachings’. These you have to receive from a qualified teacher who has the experience. Depending on your understanding he will point to you the nature of the mind. The nature of the mind can be pointed out to you. But he can only point out from his experience and to those that are very advanced, he is only allowed to point out three times. With the third pointing out, if you miss, you miss. But if you get it, then you gain total enlightenment.

The Pointing Out Instructions

Sometimes the teacher can also introduce to you the view, the view of the Great Perfection. That saves a lot of time rather than you trying to find the view on your own. If the teacher tells you what the view is and guides you on the path it will be a swifter journey towards realisation. But for him to point out the view he has to examine what your capabilities are. How are you able to keep your samaya? How is your understanding? What are your degrees of devotion and openness? What have you really understood about Buddhahood and the nature of awareness? Then he can say, “This is the view here”. With the view he’ll point out the errors to the view, which also come with the pointing out instructions.  He points out the errors to watch out for. Rather than finding the mistakes very slowly by yourself, he pre-warns you of these. Just as if he tells you, “If you don’t want to burn your hand, don’t touch that electric wire.” Then you won’t touch it, unless you want to experience your hand burning. But you could save yourself from that.

 View, Meditation and Action

In Tibetan we say ‘tawa gompa chopa’; view, meditation, action. If you have the view, you have to bring the view to meditation. If you bring the view to meditation, the meditation will be followed with action because you realise that there are certain things you should do and certain things you should not do. That’s the action. Basically the action is what is to be abandoned and what is to be adopted. That’s the action. Knowing these will only come from a clear state of mind. It will not come from your confused state of mind, no. Only from a clear state of mind what you should adopt and what you should abandon will arise. Basically those actions that are negative are the ones to be abandoned, i.e., actions that will cause karma. Actions that are undertaken knowingly and unknowingly, seen and not seen, which give formation to other negative actions, these are the ones to be abandoned. But then there are many actions that will not appear to you as negative actions but rather appear as positive. That’s the problem. If you could recognise the negative as negative from the very first, you could avoid it. If you knew someone was dangerous, you would avoid him or her. But the person may have a very beautiful car, make a great first impression, be very gentle, kind, charming, seductive and you may fall into the trap.

For example, when a guest is invited for a feast, the first thing that a host will do to make the guest happy is kill a chicken or pig or whatever and then cook it. This is karma, that bird or pig had to be killed for the guest. From the host’s side, it was to make the guest happy. But what is the consequence and additional karma? The host has already given it to his guest. For killing an animal it takes five hundred negative rebirths to repay for taking the life of that one sentient being. Also the duration of time of suffering that has to be endured in the different realms of rebirth is different from our human realm. It’s not that a year in the god realm is the same as that in the human realm. It is far greater than you can imagine. Therefore knowing what to abandon and what to adopt only comes from a clear mind. It will not come from a confused mind. A clear mind means what? It means a mind that is open, a mind that is inclined towards trusting the Buddha and trusting what is positive. Trusting toward the positive side of things. That’s an open mind. A closed mind cannot be positive. It is not possible to be positive. An open mind, having clear devotion to the Buddha; having a clear understanding of karma, understanding in the action, that if I do a negative action then I will have a negative result, that’s important. Therefore when you are doing your practice, give some time to just looking at the nature of your mind – that is necessary. It is important for you to accumulate your practices, finish your sadhanas, finish whatever, however many bums you’ve been told to complete, yes, this is important. But equally important is sometimes to go into the unelaborated practice itself that is looking into the nature of mind. Because eventually whether you do practice or not, it is your mind. The one who says ‘do practice,’ is your mind and the one that says ‘forget the practice, leave it,’ that’s also your mind.  You have to bring your mind under control. That is important.

Three Characteristics of Buddha Nature

The key bridge that brings the mind under control, whether it is kyerim (creation stage) or dzogrim (completion stage) or whether it is looking at the nature of the mind, is compassion. That is the key to everything. In the Buddha nature there are three basic qualities which we refer to. The third quality of Buddha nature is compassion. Both the kyerim and dzogrim are based on compassion. That’s the innate nature of the Buddha. The third quality of the Buddha is this. The awareness itself has three characteristics, which reflect the fundamental qualities of the Buddha. The first is vast emptiness. Within that emptiness there will be clarity. Luminosity will arise from that emptiness. The union of luminosity and emptiness is compassion. These three are in our nature. If we are told we have the essence of the Tathagatagarba then it means that we have this nature, inclusive of these qualities. But that has not dawned upon us. We have not recognised this because of our karmic propensities. Until we remove the mist of ignorance this ultimate nature will not be recognised. But believe me if we don’t have this Buddha nature there would be no use in trying to attain Buddhahood. What is the use of trying to get something if we do not have the basic materials with which to realise it? We have the essence of enlightenment. By planting wheat, you won’t get rice and as I said, we have to work with this nature. You have to churn this nature that lies within us. We know there is butter in the cream of milk but if you don’t churn the cream, how will you get the butter? Similarly in gold ore we know there is gold but if you don’t smelt it how will you get the gold?  Just being content with having this Buddha nature is not enough. You have to work with it.

Everything as a Skilful Display of Means and Wisdom

So then from the absolute point of view you have to understand that all the Buddhas and all the Buddha fields, which arise, are all the display of the absolute truth. Do not hold to the content of this reality because there is no reality as such. Just think about it. How do you respond when it is said there is a Buddha field that you are going to reach which is so beautiful, where each Buddha has its own Buddhafield and each Buddhafield is so pleasant and so beautiful, decorated with gold, lapis lazuli, pearls, diamonds, birds with garlands around their neck; what do you think, that they are waiting for you there? Like the Buddhas have nothing better to do than create a beautiful realm like this for you! On the other hand now consider the lower realms. You hear the lower realms described, of being tortured and boiled, of being burned and chopped to pieces, the ‘achu achu’ hell, the ‘ata ata’ hell, the ‘ayu ayu’ hell, the wailing sounds of each of the hells, there are eighteen of these hells that seem virtually impossible to get out of. You have the cold hells, which crack your skin and break your bones and the hot hells that just melt you. There are hells made of iron from which you cannot escape. Then you have the piercing metal hells with spears that keep on piercing you. If Buddha said that everyone has karma, have you examined the karma of these people who are now torturing you? What about karma for them? Surely they must have some karma because we are suffering as a result of their torturing us.  No! All is to do with you mind. If your mind is not pure these delusive states will appear. If for one instant you recognise that this is nothing but a display of your mind, you will be free from that hell. But it will not be possible for you to think like that. If you can recognise it, upon the thought, you will be liberated and go to luminosity. It is the same as in dream yoga practice. When you are doing dream yoga and you can recognise, ‘Oh I am dreaming!’ then instantaneously, there and then the reality of the dream ceases. Similarly, if you said, ‘How can I be in this hell realm, it is a display?’ you would liberate it. But you won’t have the strength. Nor will you have the awareness. Nor will you realise this at all. Why? Because we have so many obscurations, which are like veils before our eyes that blind us. So when you are practicing it is important to realise, that though you are practicing, that these are all the skilful wisdom displays that you are now involved with. Don’t give them any solidity. Don’t solidify the displays within practice. It is the skilful means of wisdom and skilful methods combined together to bring you along the path. If there is a vast field of thorns in front of you and you have to cross this field, you have a choice. You can either go into the field to pick out each of these thorns so your path is safe to cross or you can wear thick boots to cross without having to pick them out individually.  The nature of mind training is like that. If you can understand the source from where all these displays are arising and you remain confident in this, there is no need to pick out all manifestations individually. No matter what projection arises, there is no need to be involved in these projections.

Balance the Kyerim and Dzogrim

So now bring equal respect to the kyerim and the dzogrim and at the end of your practice try to remain in the nature of the mind. Every practice will bring in the end the dissolution, which is coming to the rigpa awareness of the practice. There is not a single practice here in the Vajrayana that will not bring you to reflect on the rigpa awareness itself, which is when everything has dissolved into emptiness. There is a space of nowness that you begin to experience in the dissolution. That is the rigpa, that is the face of your Lama, that is the face of your ultimate rigpa. That then tells you that these practices are all skilful means but we have to use the skilful means to understand otherwise we will not understand anything. Your karma is not so pure that when a Dzogchen master puts his finger up, then you understand the essence of awareness. No, it’s not like that. Before, the Mahasiddhas were all like that. They would understand immediately the essence of awareness through signs and symbols, but not us. We don’t have that capacity. We don’t have that level of purification. We haven’t got that kind of karma. This kind of thing doesn’t happen by coincidence, no. It requires tremendous generation of merit to understand the Great Perfection. The Great Perfection needs merit. It’s not that you are just going to get it like that. And believe me you’re not going to get it without a teacher. There is not the slightest possibility of you getting it by yourself. If this were the case all the Buddhas of the past wouldn’t have needed any teachers. They would have popped into enlightenment just like that. No, there is not a single Buddha who has not trained with a teacher.

The Teacher is your Link

Why is a teacher necessary? Because you cannot develop pure perception immediately. You have to train towards the teacher’s field of awareness to have pure perception. First the perception will purify towards the teacher, then it will go to the ultimate.  So your bridge of working with yourself is your teacher. That’s your link.

Merit

Anything you can do to accumulate merit, do it. You can never have too much merit. Do every charitable work you can to make merit. The more merit making charitable work that you do, which relieves the suffering of others, will give you an easier transition to the next life when your death comes. Because at that moment you will realise that there is nothing that you can do to get merit except what you have already done. If you read any of the teachings on death and dying, you will read again and again that at the time of the bardo, we want merit but we do not have merit. That’s what we lack. Then you hope that your relatives do something charitable for you at this time. But no, they will do nothing for you in this way. You’ll be lucky if your dead body is kept in your house for even a day. Your dead body is just seen as a dead corpse and will be thrown out.  If you have a great fortune, that’s when big fights break out for your wealth and you will be terribly disturbed within the bardo. When you see that it is your fortune that is now causing so much misfortune in the family, this is not going to make you happy. Worst of all, is when your fortune, which you took so much trouble in your life to accumulate, goes to the wrong person. Most of the time it does that. It goes to the wrong purpose.

Generate Merit

So while you are alive now, this is the time to generate merit. Merit is not accumulated in one short go. Merit is accumulated over time. So prepare your way now. From now on prepare it. You are not going to live forever. No one does, so prepare. Our grasping to our self is such that we think that, ‘I will not die just now.’ A good practitioner is one that can reflect that life is impermanent, that he or she may die any time, at any moment.  That’s what you have to look at. You have to look death in the face, and not avoid it. Don’t try to cover it up and think that it is something that happens to somebody else but ‘not to me, not this year at least.’  Death comes unannounced. From having a good meal, you could be dead. If you sleep you might be dead before you wake up. It’s like a flash of lightning, like a bubble of water. There are a lot of examples given by our teachers. Life is so short. As practitioners, we should think of that.

Lighten Up

Don’t build things up in your lives that make it like a fortress. Rather dismantle your life’s work. That is better. Keep yourself light. If there are things that you have attachment to and you think you are about to die, give them away. Have nothing that you can be attached to. The worst thing in the bardo is attachment. That is the worst obstacle you can have. Whether it is to your loved ones, or your belongings, attachment is the greatest obscuration that will not let you move. In the East we have practitioners who give away everything, they decide to give this to that person and that to another so they have nothing left to be attached to. They leave a small portion for puja to be done. Then at death he or she  has nothing to be attached to.  When death comes then their mind is not on anything. Whether there is attachment to something positive or negative, it’s the same. Don’t think that attachment to your religious objects or your Guru is a better thing. It is not. Attachment is attachment; it makes no difference what it is to. Even if you are attached to a very important religious object you have, if you are attached you are attached. It doesn’t matter. There should be no attachment to anything whatsoever -not to parents, not to friends nor relatives, to no one and nothing at all.

Preparing Others for Dying

So if a person is going to die, let the person die with confidence that there is nothing left for them to do. That’s the way you should prepare a person to let them go. Wailing and crying and saying, “Don’t leave us. What will happen to us?” this and that – that’s not the way to let the person go. That causes anxiety in the dying persons mind. He will think, ‘Oh no, I’m needed’ and his mind will start to hover around. He can’t leave because his mind will be hovering there. He or she will be worried about leaving and what will happen when he/she has gone. On the other hand you should assure them that everything is fine, all is taken care of regarding the family and say something like, “Don’t worry about us, we can take care of ourselves. You find your own path now.”

Opportunities upon Dying

In all of us, because we have the essence of the Tathagatagarba, when we die no matter how negative we have been, the light of Dharmakaya will shine once. It has to shine. If you recognise it, it is liberation, and if you don’t, well, that is that. But because of the truth of the Tathagatagarba that we have, the true dawn of the light that will awaken at the time of death will flash once. It will flash and if you recognise, ‘That’s my rigpa; that’s what awareness is; that is the awareness of the Buddha,’ then you will be instantly liberated, no matter what, no matter what negative karma you have done throughout centuries and centuries and centuries from the darkness that you have stayed in. Just like in a dark dungeon, when a single small candle is lit, you see the whole area of the dungeon no matter how dark the dungeon has been for centuries. It is luminous and you see it by just one light. Similarly the Tathagatagarba of the Dharmakaya will arise within you. It will arise. If you don’t recognise it you still have a chance. In fact you have five more chances, because each of the Buddha families will have to manifest again to give you another opportunity. If you don’t recognise them and you’re still bewildered by what it is, then your practice Buddhas will arise. If you don’t recognise them, then it will get worse and worse and perhaps it is better not to talk about it (Rinpoche laughs). But you do have these opportunities. You have the chance to recognise the Buddha or you have the chance to recognise the wisdom lights. You have a choice. First the wisdom lights will appear, if you don’t recognise that light then the manifestation of the Buddha’s form will appear. If you don’t recognise that then it gets serious.

Additional Preparation for Dying and General Advice

From now on, whatever little charity you can do, do it, this is the time. Don’t wait for anyone to do it on your behalf. You are wise if you do it yourself now. Then if you are seriously ill and you are in a situation in which you think you are dying if you have the relics of the Buddha, now is the time to take them. Take the relics and if you have the mandala of liberation from the bardo then it is the time to keep it to your chest from the very beginning of the dying process so that your body dissolves into the mandala that you have. That’s also the time to visualise your root Guru in your heart at this moment and say, “Whatever happens, whatever comes when I leave I am totally in your hands.” Don’t have any people in the room that you dislike. They shouldn’t be in the room. That will disturb your awareness. And certainly don’t have any pets inside the room, neither cats, nor dogs. The animals’ channels are very sensitive. Dogs’ and cats’ channels become very sensitive at the time of death. Sometimes spirits ride in those channels. So to avoid intrusion; keep the pets out. The obstacles will arise from somebody close to you, not from somebody far away. Proverbially if your body is not disturbed for three days letting the dissolution happen during this time, that is very good. It takes three days for a practitioner to realise that he or she is dead. Some of you may not realise that you have died at all. That is also possible. Nonetheless, every seven days (seven sevens are forty-nine; the Tibetans observe forty-nine days according to the teachings), each seventh day the thought of death will strike you, whether you recognise it or not. On the forty-ninth day the winds of karma will drive you to the next rebirth. You don’t have any choice to stay. In Asia we perform the death ceremony every seventh day for forty-nine days. This is the time that you really need merit. You need confession. That’s the time you need it, when you’re in that state. But at least try to leave three days for the chakras to dissolve in the body correctly.

 In Respect to Food and Especially the Meat you Eat…

The same thing happens in the animal realm as well. It takes them three days to dissolve. So when you eat your freshly caught fish, i.e. caught that day, it is called in Tibetan, ‘Nyen sha,’ the same day’s meat. That heaps up tremendous negativity on you. You have not even let the animal dissolve properly and now you’re eating it because your concept is, ‘the fresher the better.’  For us as practitioners, we have to let go of such concepts. I’m not saying eat stale fish, but at least not the same day’s catch. That’s the teaching of the Buddha. I’ve heard many, many teachings in which this karma is considered to degenerate mantra recitation. Your tongue’s capacity for mantra will degenerate. Similarly, you should not eat the tongues of any animals if you are really practicing mantra. It will degenerate your mantra. Also if you stop eating onion and garlic it will also help your practice if you are doing a lot of recitation. For us, we may see this as concept but in the concept there may also be clarity; they are not necessarily misconceptions.

Then particularly as practitioners when you are eating meat, have respect for the animal that has died and laid down its body for you.  Dedicate the merit. As you see the meat, dedicate it. There are different ways of eating meat depending on the level of your practice. The first basic level is to feel sorry for that animal that has laid down its life for you and that you are now partaking. Say, “whatever karma I get by taking this meat, may the strength I get from this being’s life be put into practice so that I can dedicate it for the benefit of others. Thank you for your gift. It is a gift that allows me to survive. I will put it into practice and I will dedicate the merit for all parent sentient beings. Thank-you for giving me that potential strength.” This is the least you can say when you eat the meat. If your meditation is a little bit higher than this then you transform the meat by the syllables Om Ah Hung. Purify by the three syllables and see the meat as nectar. Don’t see it as meat. Have respect for flesh and blood. It you want to go one step higher, as your Yidam, (main practice deity) you consume that meat as a means of liberation. You see it as a wrathful Buddha’s display that is now in front of you. For this the three satisfactions must be present; first, the satisfaction of the being you are consuming; second, the satisfaction of the Mandala; and third, the satisfaction of yourself as Yidam. Apply these satisfactions at this moment. Then, as Yidam, a wrathful Buddha, consume and liberate that being. Make sure you are able to liberate the being that embodied the piece of meat you eat. So then, to be clear here for this, the Mandala is satisfied, you are satisfied and the animal that has been killed is satisfied. Three satisfactions must come together.  This will only be possible once you have accomplished your Yidam practice to a certain extent.

This has been a brief teaching. It has been a great privilege for me to share this with you all and I hope that you will take the practice to heart since the result will only come with your practice. May it be for the benefit of all parent sentient beings. May everybody equal to the space of samsara and nirvana live happily wishing for the benefit of all.

Dedication…

Transcribed by Sam Brooks under the direction of  His Holiness Shenphen Dawa Norbu Rinpoche.
All rights reserved for ©YesheMelong
If anyone wishes to publish or distribute these teachings they must receive authorization from His Holiness Shenphen Rinpoche.

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