Foundation for the Preservation of the Mahayana Tradition
The FPMT is an organization devoted to preserving and spreading Mahayana Buddhism worldwide by creating opportunities to listen, reflect, meditate, practice and actualize the unmistaken teachings of the Buddha and based on that experience spreading the Dharma to sentient beings. We provide integrated education through which people’s minds and hearts can be transformed into their highest potential for the benefit of others, inspired by an attitude of universal responsibility and service. We are committed to creating harmonious environments and helping all beings develop their full potential of infinite wisdom and compassion. Our organization is based on the Buddhist tradition of Lama Tsongkhapa of Tibet as taught to us by our founders Lama Thubten Yeshe and Lama Thubten Zopa Rinpoche.
Die Stiftung zur Erhaltung der Mahayana Tradition (FPMT) ist eine Organisation, die sich weltweit für die Erhaltung und Verbreitung des Mahayana-Buddhismus einsetzt, indem sie Möglichkeiten schafft, den makellosen Lehren des Buddha zuzuhören, über sie zur reflektieren und zu meditieren und auf der Grundlage dieser Erfahrung das Dharma unter den Lebewesen zu verbreiten.
Wir bieten integrierte Schulungswege an, durch denen der Geist und das Herz der Menschen in ihr höchstes Potential verwandelt werden zum Wohl der anderen – inspiriert durch eine Haltung der universellen Verantwortung und dem Wunsch zu dienen. Wir haben uns verpflichtet, harmonische Umgebungen zu schaffen und allen Wesen zu helfen, ihr volles Potenzial unendlicher Weisheit und grenzenlosen Mitgefühls zu verwirklichen.
Unsere Organisation basiert auf der buddhistischen Tradition von Lama Tsongkhapa von Tibet, so wie sie uns von unseren Gründern Lama Thubten Yeshe und Lama Thubten Zopa Rinpoche gelehrt wird.
La Fundación para la preservación de la tradición Mahayana (FPMT) es una organización que se dedica a preservar y difundir el budismo Mahayana en todo el mundo, creando oportunidades para escuchar, reflexionar, meditar, practicar y actualizar las enseñanzas inconfundibles de Buda y en base a esa experiencia difundir el Dharma a los seres.
Proporcionamos una educación integrada a través de la cual las mentes y los corazones de las personas se pueden transformar en su mayor potencial para el beneficio de los demás, inspirados por una actitud de responsabilidad y servicio universales. Estamos comprometidos a crear ambientes armoniosos y ayudar a todos los seres a desarrollar todo su potencial de infinita sabiduría y compasión.
Nuestra organización se basa en la tradición budista de Lama Tsongkhapa del Tíbet como nos lo enseñaron nuestros fundadores Lama Thubten Yeshe y Lama Zopa Rinpoche.
A continuación puede ver una lista de los centros y sus páginas web en su lengua preferida.
L’organisation de la FPMT a pour vocation la préservation et la diffusion du bouddhisme du mahayana dans le monde entier. Elle offre l’opportunité d’écouter, de réfléchir, de méditer, de pratiquer et de réaliser les enseignements excellents du Bouddha, pour ensuite transmettre le Dharma à tous les êtres. Nous proposons une formation intégrée grâce à laquelle le cœur et l’esprit de chacun peuvent accomplir leur potentiel le plus élevé pour le bien d’autrui, inspirés par le sens du service et une responsabilité universelle. Nous nous engageons à créer un environnement harmonieux et à aider tous les êtres à épanouir leur potentiel illimité de compassion et de sagesse. Notre organisation s’appuie sur la tradition guéloukpa de Lama Tsongkhapa du Tibet, telle qu’elle a été enseignée par nos fondateurs Lama Thoubtèn Yéshé et Lama Zopa Rinpoché.
L’FPMT è un organizzazione il cui scopo è preservare e diffondere il Buddhismo Mahayana nel mondo, creando occasioni di ascolto, riflessione, meditazione e pratica dei perfetti insegnamenti del Buddha, al fine di attualizzare e diffondere il Dharma fra tutti gli esseri senzienti.
Offriamo un’educazione integrata, che può trasformare la mente e i cuori delle persone nel loro massimo potenziale, per il beneficio di tutti gli esseri, ispirati da un’attitudine di responsabilità universale e di servizio.
Il nostro obiettivo è quello di creare contesti armoniosi e aiutare tutti gli esseri a sviluppare in modo completo le proprie potenzialità di infinita saggezza e compassione.
La nostra organizzazione si basa sulla tradizione buddhista di Lama Tsongkhapa del Tibet, così come ci è stata insegnata dai nostri fondatori Lama Thubten Yeshe e Lama Zopa Rinpoche.
Di seguito potete trovare un elenco dei centri e dei loro siti nella lingua da voi prescelta.
“护持大乘法脉基金会”( 英文简称：FPMT。全名：Foundation for the Preservation of the Mahayana Tradition) 是一个致力于护持和弘扬大乘佛法的国际佛教组织。我们提供听闻，思维，禅修，修行和实证佛陀无误教法的机会，以便让一切众生都能够享受佛法的指引和滋润。
護持大乘法脈基金會”（ 英文簡稱：FPMT。全名：Foundation for the Preservation of the Mahayana Tradition ）是一個致力於護持和弘揚大乘佛法的國際佛教組織。我們提供聽聞，思維，禪修，修行和實證佛陀無誤教法的機會，以便讓一切眾生都能夠享受佛法的指引和滋潤。
Without understanding how your inner nature evolves, how can you possibly discover eternal happiness? Where is eternal happiness? It’s not in the sky or in the jungle; you won’t find it in the air or under the ground. Everlasting happiness is within you, within your psyche, your consciousness, your mind. That’s why it’s important that you investigate the nature of your own mind.
The Foundation Store is FPMT’s online shop and features a vast selection of Buddhist study and practice materials written or recommended by our lineage gurus. These items include homestudy programs, prayers and practices in PDF or eBook format, materials for children, and other resources to support practitioners.
Items displayed in the shop are made available for Dharma practice and educational purposes, and never for the purpose of profiting from their sale. Please read FPMT Foundation Store Policy Regarding Dharma Items for more information.
Should I begin by practicing Prostrations to the Thirty-Five Buddhas or Vajrasattva practice? Also, could you tell me more about supporting materials for these practices available through FPMT?
A student writes:
While I may be able to swing other retreats at a later date, it is obvious to me that I must do the Prostrations to the Thirty-Five Buddhas and Vajrasattva purification practices at home.
I have a few questions:
Does it matter which practice you begin with?
I notice that the support materials for the moral downfalls practice comes with PC-based support. Is there MAC-based support available, or at least a CD recording of the practice available anywhere (especially if it is in Tibetan)?
Is there a CD recording of the Vajrasattva practice or at least of the long mantra available anywhere? This is the first practice Geshe Jhampa gave me at Deer Park and I¹ve memorized the mantra, hopefully pronouncing it correctly, but I¹d love to check . . .
Also a question about the videos:
Are they primarily just video versions of the recordings and readings we already have, or are they supplemental?
Also, earlier you had mentioned that there might be a DVD version available. Is that still true, or should I go for the VHS version when it comes out?
Merry Colony, former FPMT Education Services director, responds:
It does not matter which of these two practices that you begin with. In the past Lama Yeshe had his students do Vajrasattva right off the bat, to get some of the karmic obstacles purified so that we could continue to hear the Dharma, I suppose. But more recently Lama Zopa advises many people to begin their prostrations right off the bat. So, whatever suits you and whichever you have the inclination for, is where you should begin.
Regarding support materials for Vajrasattva and Prostrations to the Thirty-Five Buddhas. We have on The Foundation Store (shop.fpmt.org) an audio CD of Kendall leading the Short Vajrasattva meditation. This CD will also be helpful for Module 6. All About Karma and Module 8. Establishing a Daily Practice, where the practice of Vajrasattva is done, but for those who are tackling Module 14. Special Integration Experiences and doing the practice of Vajrasattva and who need help with pronunciation or just want the help of an audio guide, here it is!!! You will find it on the CDs, DVDs and Videos page of the shop (Vajrasattva, A Short Practice, Item #E-VJCD). Also on the store is a booklet called The Preliminary Practice of Vajrasattva that contains several Vajrasattva practices of different lengths for your different needs, commentary by Lama Zopa, and instructions for how to do this practice daily or in a retreat setting. It is highly advisable to get this booklet for help and support (item #E-VPG).
For your practice of Prostrations to the Thirty-Five Buddhas we also have an audio MP3 download and booklet to help you. The booklet, called The Preliminary Practice of Prostrations, contains the practice as well as commentary by Lama Zopa Rinpoche on how to do prostrations, how to visualize, how to do the confession prayer, and what each of the 35 Buddhas purifies. The audio MP3 download, Practice of Prostrations to the 35 Buddhas, takes you through the practice from motivation to dedication and is a very helpful tool for memorizing the practice.
The Discovering Buddhism videos are supplementary material. Each of the 13 subject videos is introduced by Richard Gere or Keanu Reeves. Following the introduction, there are one or two Tibetan teachers who talk about the subject, including His Holiness Dalai Lama, Lama Zopa Rinpoche, Ribur Rinpoche, Chodon Rinpoche, and more. Following that are one or two Western teachers who talk about the subject, including Ven. Thubten Chodron, Ven. Robina Courtin, Ven Sangye Khadro, and more. Following that are one or two students who are interviewed on the subject. The videos are an excellent supplement to the program and also useful to show someone who is not quite sure what this Buddhism stuff is all about, as they are very accessible with various teachers and not too long. I highly recommend them. I hope this helps!
Love,
Merry
Help! I’m confused about the Confession of Moral Downfalls practice. Do we prostrate during the confession prayer as well as to the buddhas? How do we count these prostrations if we are working towards a certain number?
A student writes:
I wanted to introduce myself. I just joined the list and have also just started Module 1 (which I am thoroughly enjoying!) I have been practicing in the Kagyu tradition recently, primarily meditation, contemplations, Tong-Len, Chenrezig and Green Tara. I discovered this program and knew immediately it was for me. I am grateful for this list. Anyhoo…
As I mentioned, I am working on Module 1, but I also want to get started on my prostrations; however, I’m totally confused on the process. I bought the booklet “The Bodhisattva’s Confession of Moral Downfalls”, but I don’t get it. For example, do I prostrate first with
the refuge prayer, then to the 35 Confession Buddhas, then to the 7 Medicine Buddha’s. Does each of these prostrations count as 1 prostration (in terms of the 100,000 prostration goal) or is this whole group of prostrations count as one? And what relationship do the Confession Prayers have to the prostrations? How do they fit in; before the prostrations, after, during every session?
I went to the FPMT FAQ on their website and couldn’t find anything on these questions. Is there a more comprehensive book that outlines this practice? A Website?
Any assistance would be appreciated. Thank you.
Kendall responds:
Probably best is to get the more extensive spiral bound booklet: “The Bodhisattva’s Confession of Moral Downfalls – Extensive” – this has very specific guidelines for how to complete the 100,000 prostrations, how to count them, a commentary on the practice by Lama Zopa Rinpoche, etc.
In brief, yes, you do prostrate while reciting the refuge prayer, the 35 Confession Buddhas and the 7 Medicine Buddhas. Traditionally 100,000 includes 10% extra to make up for any mistakes, broken concentration, etc. So, if you prostrate in this way, your 10% is automatically woven into the practice! You mainly count the prostrations to the Buddhas. If you do three prostrations to
each Buddha, then with each “round”, you do well over 100 – so you count that as 100 (with your 10% included) and go from there.
As I mentioned, I would HIGHLY recommend that you get the practice booklet referred to above. We compiled it especially for DB students ready to do their special integration experiences.
Just to add a note to Kendall’s excellent advice and input …
There is also an excellent book available from Wisdom Publications entitled “Everlasting Rain of Nectar” by Geshe Jampa Gyatso, one of the most eminent geshes in the FPMT. The book is also an extensive commentary on the practice of prostrations to the 35 Confession Buddhas. I strongly recommend it …it’s a wonderful resource. Geshe Jampa Gyatso is a superb teacher.
Happy prostrating!
Warmly,
Connie
During the Confession of Moral Downfalls practice when we confess to having caused others to engage in negative acts, does this help to purify their negative karma as well as our own?
A student writes:
. . . I’ve been doing the Confession of Moral Downfalls practice. And a part of the confession prayers has struck me. When the prayer talks of a negative action, it is said like this [paraphrasing]: “whatever negative action I have done, caused others to do, or rejoiced in the doing of…” I guess I had only been thinking about my own actions and how they harm or help others, but I never considered that my actions might cause others to do negative actions. But now, I see it so clearly.
So here’s my question. As I am purifying my own negative karma, is it possible that the purification might have any effect on any person I caused to do a negative action? I know the other person is responsible for their own conditioned mind, no matter what the external factor, but it would be nice if there was something I could. Now, I can do many things in the moment, when I catch myself; but I can’t even remember all the millions of times I’ve done this over
the aeons of my lifetimes.
Does anyone have any thoughts on this? Thanks.
Thubten Yeshe responds:
Causing others to do negative actions refer to actions done when we order, request or pay someone to do a negative act on our behalf. For example, hiring a hit man (or woman) to knock off someone who is creating a problem for us.
It doesn’t refer to the influence that our negativities may have, unintentionally, on another.
You are correct to think that you cannot purify another’s negative karma. But, your purification may have a positive effect or influence on those around you. Not because you speak about your positive state of mind or the purification that you are doing, but because you are a different person, relating to the world in a new, fresh and cleaner way.
Best wishes,
Thubten Yeshe
Ven. Constance Miller responds:
Thanks for your insightful question.
Actually, the phrase in the Confession prayer that you have mentioned refers to our actually requesting someone else to engage in a negative action, such as when someone asks you to lie, or when we ask someone else (like a butcher) to slaughter and animal for us on a certain day when we are having a big party. There is conscious action taking place on the part of the asker that causes the person asked to engage in non-virtue. Even though we only do the asking, we receive the full effect of the negative action ourselves, because we caused someone else to engage in the action. This is not the same as indirectly serving as a condition by which others may be led into Non-virtuous action, without our being aware of it. That’s out of our control, there is no “intention” on our part involved in such an instance, and so it is not what is being referred to here.
However, when we purify, we are purifying only our own minds … not the minds of those whom we have caused to engage in non-virtue. We can certainly practice tong-len with the motivation to take on their suffering; we can pray to be able to meet those individuals in the future, to teach them the Dharma, so that they too can purify their own minds and their negative karmas. When we practice guru yoga, such as the Daily Meditation Practice of Shakyamuni Buddha, at the end we “become” Buddha and send out light to purify all living beings. In those moments, we can remember all those beings whom we have affected adversely and purify them especially. We can do all those things in our practice. But when we purify, we purify only our own minds and our own negative karma. By doing that, however, we also purify the world, because where else does the world come from but from our minds!
Hope that helps.
Warmly,
Connie
If we have physical problems like a bum knee, can we still fulfill our commitment to do 100,000 prostrations?
A student writes:
[I have a] quick question concerning the prostrations. I am starting to memorize and prepare for my 100,000 prostrations daily process. I hate even saying this because I sound like I’m wimping out! LOL.
But I have a bum right knee and I don’t know if I can do sessions of full prostrations of getting up and standing upright after each prostration. If you have physical limitations is it ok to remain
kneeling and doing the five point prostrations? I know that the old lineage bearer’s till the day they died did full prostrations, but of it comes to the point where my knee cant do it anymore is it as effective doing it that way?
Kendall responds:
Thanks for your email on the prostrations. This question was recently asked to Lama Zopa Rinpoche by another DB student who was asking about this particular practice as she has physical limitations. Rinpoche’s answer was the following:
“Rinpoche said that if they physically can’t do prostrations then they can recite 35 Buddhas names 100,000x with their hands in the mudra of prostration and must visualize many hundreds of bodies prostrating, or their body as very large. Make prostrations to the altar, all Buddha, Dharma, and Sangha, statues, stupas, and scriptures in all directions and in this way recite the names.”
Rinpoche added that if they do the visualization well it can be even more meritorious than doing the physical prostration, because of doing the visualization much better.”
So, hopefully this will answer your question. Perhaps just do a few full length prostrations and then visualize the rest until your knee is feeling better, or just as your prostration technique in general! It is better to get up all the way rather than stay down as getting up symbolizes bringing all beings up from the lower realms, so good to get out of there all the way!
For those of you wondering where [the student] got the idea to do this practice, the practice of 100,000 prostrations was specifically recommended by Rinpoche for DB students to do to complete their course, together with 100,000 Vajrasattva mantras, and Nyung Ne practice. So, this part of DB has very special blessings from Rinpoche for DB students. It is part of Module 14: Special Integration Experiences . . .
I am assuming you already have the spiral bound glossy book that describes in great detail not only how to do this practice but also gives commentary, as well as some guidelines for how to complete 100,000 either in retreat or as a daily practice. For those of you not familiar with this, please see:
Thanks for your enthusiasm . . . Just do the best you can and enjoy!
Sincerely,
Kendall Magnussen (elder)
Nick Ribush adds:
First, five-point prostrations also involve standing up–you don’t do them kneeling. The five points are your lower limbs (knees and feet on the ground), hands and forehead.
So, if your knee is only temporarily bum, maybe you can do some other preliminaries first, while it recovers–like 100,000 Vajrasattva mantras, 100,000 mandala offerings, 100,000 refuges,
100,000 mik-tse-mas or whatever. If it’s permanently out of commission, maybe you can do those other ones first anyway and perhaps it will recover.
Much love
n
How can I learn more about Vajrasattva so I can deepen my Vajrasattva purification practice?
A student writes:
Just trying to develop an infrastructural routine with meditation and was wondering if the Vajrasattva Purification that includes the four opponent powers as explained by Kathleen McDonald in “How to Meditate” by Lama Zopa Rinpoche would be a good one to do every night (better or perhaps more powerful than the more simple version supplied in mod.2. text)? The sitting one for now by the way. Also does anyone know where I might read the story or history/biography of Vajrasattva so as to better understand etc. the origin of this meditation?
I need a powerful purification. Amazing how many times I catch myself out in a day (a result of finally heeding the advice of starting the day with meditation, it really does make a difference to the mindset throughout the day)! Glad I decided to check up on that one!
Nick Ribush responds:
To know more about the Vajrasattva practice, please see LamaYeshe’s “Becoming Vajrasattva”:
When we are doing purification practices, what exactly are we purifying?
A student writes:
On purification…the stains are adventitious and do not affect our Buddha nature and because mind is fluid and impermanent the stains can be removed. A choice is made with each single mind moment, however because of our ignorance sometimes we make wrong choices. That moment is gone, leaving an impression in our mind stream.
So we can begin the purification process by making right decisions but it seems to me this is on a superficial level. What about at the deeper levels? There is Buddha nature and there are stains which are impermanent. Buddha nature is permanent and all pervasive, the essence, and if everything arises from that then what are we purifying? Also, if we are watching our mind stream and a negative thought arises…if we don’t give it energy, if we don’t grasp it but let it go, does it leave any karmic impression on our mind?
The questions come from this space. There are times in meditation when there is no sense of an I who is meditating and nothing that is to be meditated on. The gross senses withdraw and one finds oneself in open space. Sometimes without eyes one can see things and sometimes not. There seems to be no one that needs to be purified and there is no sense of attachment, aversion or any of the other mental afflictions present in this state or so it seems (this too might be delusion) Hope you understand, I’m a really a poor explainer.
Thubten Yeshe reponds:
Yes, you are right we do begin on relatively superficial levels, working to purify the relatively grosser levels of delusion. But, as we work our way through those you will begin naturally to go more deeply into more subtle stuff.
Be patient with the process. It’s like cleaning windows that are very dirty. Sometimes you have to go over them two or three times to get them really sparkling; it is similar with our obscurations and the pristine underlying clear light mind.
Best wishes,
Thubten Yeshe
What kind of state of mind should we cultivate during the Confessions of Moral Downfalls purification practice? Is it ok to feel gratitude and love towards the buddhas?
A student writes:
I have question for the elders regarding the mental attitude we should have during purification practices, specifically the 35 Buddhas practice.
Is it appropriate, in addition to recognizing that we are in the process of purifying negative karma, to think of gratitude towards the Buddhas as we bow; and is it appropriate to, in addition to feeling that we are being purified, to feel that we are also being filled with positive qualities such as wisdom, compassion, and love?
I also wonder, for those of us who still have a hard time wrapping our minds around the idea of purifying eons of negative karma, if anyone could comment on the psychological benefit, if any, of these practices?
Thubten Yeshe responds:
Yes and yes. Gratitude is wonderful, not to mention good for your mind. Purified is what you should feel, COMPLETELY purified. And, COMPLETELY filled with the positive qualities you seek.
Remember the quote from Lama Yeshe (Module 1): Transformation (purification) is to actualize the positive; that’s all.
While it is essential to recognize and acknowledge the negativities that we want to transform, we don’t need to dwell on them. Our focus needs to be on that positive transformation; so, it is very important to have in mind where you want to go. For example, if you are working to transform anger that arises continually in certain situations, you also need to identify what you want to experience in those situations instead of anger – perhaps it is patience, perhaps loving-kindness or some other positive state of mind that acts as the antidote to your anger. Reflect on that quality – how it will feel, how will your experience of the situation that triggers your anger change. Then, when you are filled with light from the buddhas, when the buddhas dissolve into you, imagine that that positive quality is realized within you. Really feel it.
All of these practices – 35 Buddhas, Vajrasattva, Meditation on the Buddha – are about transforming our minds. They are about becoming a buddha; actualizing our own buddha nature and becoming the pure expression of that buddha nature in every aspect of our lives. So, each time you do the practice, sincerely and with effort, a bit of that old karmic baggage falls away, whether you realize it or not, whether you have an experience of change or not. Is there a positive psychological effect? Of course there is. You’re pointed in the right direction, there has to be. But, more importantly there is a spiritual effect, you are moving closer to enlightenment and change is happening. Often that change is quite subtle, almost unnoticeable, until something occurs that graphically illustrates that it has happened . . .
Actualize the positive, that’s all!
Thubten Yeshe
Is it ok to recite the Vajrasattva 100-syllable mantra silently?
A student writes:
In doing the daily practice of the Vajrasattva recitation practice 100,000 count, is it necessary to verbalize the mantra? Reason being last night I had a interesting experience. I usually start out the mantra at a normal volume then slowly bring it down to a whisper as I speed up the repetition to get through my count. I try to at least 108 before bedtime. Last night as I was visualizing the white nectar flowing from Vajrasattva down through my central channel and out my pores, I started to speed up the mantra. It got to the point where the mantra took over and my vocal cords could not keep up with it. So I stopped verbalizing it and repeated it in my head, keeping count with my mala. The visualization again became so strong that the mantra became one with the stream and my mind could not keep up with the speed of the “vibration” so now it was like the mantra was coming out as “one packet” or “endless sound stream” where my mind was not even part of the process! I hope that makes sense. So I had to back away from the process and just allow it to “be”. Is this common? I finally got the point where I must have had a samsaric thought and realized what was happening. Then proceeded to do my regular counts. I just found that to be very interesting!
Thubten Yeshe responds:
There are three ways to recite mantras: chanting or repeating aloud, sub-vocal recitation and mental recitation.
Chanting needs no explanation.
Sub-vocal recitation is a whispered recitation that is so quiet that someone sitting next to you would not hear it, but it is still vocalized, spoken. Each syllable is recited. If you sit next to someone who is chanting in this way and lean over so you can hear it, it sounds a bit like the buzz or hum of a bee. The mantra is recited in this way very fast. But, a certain level of concentration is required for this to happen, so we get faster as we become more adept in the meditations and visualizations, and as our concentration deepens.
Sub-vocal recitation is the most common way that we are taught to use mantra in meditation. Vajrasattva is no exception. I have only ever heard teachings that recommend that type of recitation in this practice. But, there may be exceptions, and perhaps the other Elders may want to comment.
There are times in tantric practice where mental recitation is used, but there are also some tantras where it is specifically recommended not to use it. Others it is OK. So, it is best to refer to the specific practice for advice in this area.
Hope this is helpful,
best wishes,
Thubten Yeshe
Kendall adds:
If all three “doors” – body, speech, and mind – are engaged, then the virtuous action is more powerful. So, it does have an affect if you don’t actually vocalize the mantras. I asked this to Lama Zopa Rinpoche once wondering if just mentally “reciting” my commitments and such still counted as fulfilling them.
Rinpoche responded that, yes, it did fulfill them but I would miss out on the power of creating virtue with my speech and why wouldn’t I want to include that as well?
Best is to include all three body, speech, and mind for the most power-packed virtue. We need all the help we can get! I am aware that at certain advanced stages of meditation, mental recitation can activate some more subtle aspects of our energetic body and so in that case, it might be more affective in helping to withdraw the mind to more subtler levels. For most of us that are not so advanced, best it to get as much “bang for our buck” as we can out of the practices we do…at least that is how I understood Rinpoche’s advice.
Lots of love,
Kendall (elder)
I have been noticing certain physical sensations during Vajrasattva recitation. Sometimes I feel very hot. Why is this?
A student writes:
This is going to sound kind of weird: When I have been doing the Vajrasattva practice at night as I normally do; several things have become noticeable.
One is that while I’ve been chanting the Vajrasattva mantra I feel an intense heat come over me. Where is that coming from? Also, that it feels like I’m melting into the mantra.
I don’t understand this. It has been going on for the past two months now, and I don’t know what it is in particular. I do feel afterwards very Purified and calm like a gentle rain has fallen and made me clean.
Cameron Hahn responds:
I do not think that we should attach an idea of importance to the physical changes and special experiences that we may notice during these practices. You are merely becoming aware of the purifying powers that these practices bring. Removing negativity that has yet to ripen will bring many changes. It’s great when you can see the changes. Feeling the burning off of these
negative seeds is usually taken as a good sign but try to let it pass without judgment, just knowing that it is.
Tashi Delek,
Cam (elder)
Could the elders share any experiences or insights they have had while doing purification practices?
A student writes:
We had a little discussion some time back about the purpose and place of purification practices such as prostrations, etc.
I wonder if any of the elders in the group would be willing to share any insights or advice regarding these practices with those of us who are just beginning this path? How have these practices been of help to you or to those you know? How have Western practitioners made these
practices “real” and helpful?
Kendall responds:
The idea behind purification practices is that our mind’s basic nature is pure and blissful. What prevents us from experiencing it this way? The defilements of misknowing the nature of reality and the actions we have engaged in with our body, speech, and mind for countless lifetimes under the influence of this knowledge. Because of the presence of so many “bad habits” of body, speech, and mind, it is difficult for us to gain realizations on the path. This negative karmic residue also makes it difficult for the seeds of wisdom and compassion within us to grow and blossom. Our minds are currently like an unkept garden, full of weeds and stones and not so conducive for healthy plants to grow. When we purify, we clean up the field.
It is for these reasons that purification is said to be absolutely essential for gaining realizations on the path of spiritual awakening and why one of the great Tibetan Masters, Pabongka Rinpoche, actually said it was more important to purify and to accumulate merit (positive energy through virtuous actions) than it is to meditate! It is the power of our purification practices and the power
of our well-intentioned virtuous actions that allows our meditation practice to
come to fruition.
For myself, I first entered into the practices of prostrations and Vajrasattva mantras as a bit of an experiment. I figured if these practices did actually work, it was certainly worth the investment of my time and energy and if they didn’t work, well, it wasn’t too much of a loss and I would learn something about myself in the process regardless! I found these retreats to be unsurpassable in terms of clearing away psycho-spiritual garbage that was definitely mucking up the lines of communication between my aspiring spiritual self and my guides in the spiritual life – both internal and external. Almost 400,000 prostrations and 200,000 Vajrasattva mantras later (amongst other purification practices), I am still greatly inspired to keep going!
There is a definite positive affect on both the body and the mind and once you get a taste of how these practices “work” through personal experience, it is not difficult to keep going, except of course for the occasional distracted periods of life or when there is the need to lighten up a bit as the energy is coming too strongly, which definitely happens. These practices are very profound and sometimes we forget to connect the fact that a lot of inner material is getting stirred up because we are reciting this one mantra everyday, but that’s exactly what is happening.
Anyway, those are a few thoughts in response to your question about what is the place and purpose of purification practices. They are essential at the beginning, the middle, all the way to the final attainment of enlightenment. They clear away internal and external obstacles and make the going much, much easier. In addition, they are the absolutely best preparation for our death
time which is really the only thing in life we can most definitely count on……that we will die. As such, it is good to make peace with ourselves and the mistakes we have made in this life and other lives through purification, and prepare the way for better lives of spiritual awakening to come. Purification is the real life insurance policy!
Hope that helps!
With love in Dharma,
Kendall
What kind of obstacles can arise during purification practice?
A student writes:
I have a question regarding resistance to practice. In your reply regarding the benefit of prostrations, you said:
“There is a definite positive affect on both the body and the mind and once you get a taste of how these practices “work” through personal experience, it is not difficult to keep going, except of
course for the occasional distracted periods of life or when there is the need to lighten up a bit as the energy is coming too strongly, which definitely happens. These practices are very profound and sometimes we forget to connect the fact that a lot of inner material is getting stirred up because we are reciting this one mantra everyday, but that’s exactly what is happening.”
I’ve been working steadily but slowly toward my prostration requirement for about three months, and spending about another hour a day or so on meditation and study. Suddenly, about two days ago, I almost can’t stand the idea of either meditating or doing prostrations. I have the urge to pick up a light, fluffy novel instead. This has happened rather suddenly, along with some rather strong fears that have cropped up in my mind. (Suddenly waking up at 5:00 a.m. terrified for no good reason that I can see, etc.) I wondered if this might be a matter of “inner material” getting stirred up. I don’t have a problem with taking a break now and then, but I also understand that once we begin a daily prostration “retreat” we shouldn’t interrupt it if at all possible. I have a lot of respect for the idea of continuity of practice, but I’m not sure if this problem is coming up because I’m pushing too hard, and should therefore back off for a time, or if I should just push through.
I would appreciate any insights or advice you have to offer. Maybe other people have experienced this problem as well.
Kendall responds:
Each person has their own “limits” when it comes to practice. What you describe does sound like a case of “inner material” coming up. Purification doesn’t always come in the most expected ways! Whatever you are experiencing will definitely pass, however, if you have some intuitive sense that you need to “lighten up” a little, it is a good idea to do this. You don’t have to stop practice or study, but maybe take some of the internal pressure off yourself, enjoy the process of it, and maybe go ahead and read your novel a little! You can also allow yourself to “play” with the visualizations some more and not worry about whether or not you are doing it “right”. For example, during one session of prostrations you can focus on the beauty of the Buddhas and the pearls and jewels on their thrones and just prostrate out of devotion. Another session, just think of one or two people you know who are suffering and do the session only for them. Another session, “be the Buddha” and just imagine the feeling of having finished the path and now you are leading others to enlightenment by showing them how to prostrate. This helps the practice to be more “fun” and “light”.
Sometimes we push ourselves a little too hard spiritually and forget to enjoy the ride, getting so focused on “I have to become enlightened. I have to become enlightened. I have to do this. I have to do this.” And the internal critic begins to have free reign. There is a level of internal relaxation and acceptance of oneself in the journey that also has to be developed and supported.
On the other hand, some people do just as well “pushing through” and turning up the heat a little. You really have to check up with your own inner voices. You do have to be skillful because if you push too hard for too long, it can take months for your energetic body to be able practice well again. That “aversion” to meditation can completely take over. This is why in the beginning of retreats, it is advised to start with short sessions and to gradually work into longer sessions. Also, even if a meditation is going well, it is good to stop it “on time”. It is better to leave the cushion wishing you had meditated a little bit longer.
You can also sometimes check up with your dreams. If you are having dreams of being “out of control” or of the elements being out of control, this can be an indication that some adjustment needs to be made. Dreams of being in dirty places, or doing laundry, or washing, cleaning, or shopping for new clothes, eating nice foods, being with teachers, the sangha, etc. are all indications that the practice is taking hold at deeper levels, and this is good. Sometimes negative karma can even ripen in the form of “bad” dreams related to specific karmas that are being purified. These are all signs that the practice is working to clear away negative karma or that positive energy is being created.
There is an energetic imbalance in the body/mind that can come if someone is practicing too hard, or with too much internal pressure, that is commonly referred to as “lung”. It is often experienced as strange pains in the body, especially around the heart region, back, neck and shoulders, and erratic mood swings, especially with anger coming up or over-emotionality. The best way to treat “lung” is to relax – take a bath, get a massage, listen to music, dance, go for walks, watch a movie, it is also sometimes recommended to eat meat to help ground you a bit.
It does seem that in many of the life stories of great practitioners, and even with us more ordinary beings, the realizations themselves seem to come in the periods of relaxation in between the effort of practice and study. It is as if the practice and study cook us, and the relaxation allows the process to come to full fruition. Remember the famous Zen stories of realizations coming “chopping wood, and carrying water”?!
It is a little bit like the analogy of the violin string that is used to gauge one’s meditation practice – if the string is too tight, it snaps, if it is too loose, no music can be played. Each of us needs to play with our internal adjuster until we find just the right blend to make the best tune for realization, and it is VERY personal.
With love,
Kendall
How can one work up to doing prostrations so to avoid hurting themselves?
A student writes:
I wonder if Merry or Kendall would be willing to comment on how to handle the physical demands of beginning a prostration practice, especially for those who are somewhat or very physically unfit. It seems like a very enthusiastic person could hurt themselves by throwing themselves into 100-200 prostrations a day when they aren’t in shape for it.
Also, is it considered bad form to stop periodically during a longer prostration session to have a sip of water?
Kendall responds:
At the beginning what you can do is focus on reciting through the list of the 35 Buddhas names three times “briskly” and just prostrate while you do it at whatever your natural pace is and don’t worry too much about the numbers. The other start-up method is to prostrate once to each Buddha, but recite the prostration line with their name three times, so that you start out with 35 prostrations each day. Then, slowly, slowly build up from there. As Rinpoche himself has said, quality is actually more important than quantity. If you are just learning the names you can either write them out really big on a piece of big paper and post them on the wall so you can prostrate and recite at the same time, or you can get the practice of prostrations on CD that we have here, and do your prostrations with the CD, but again, at your own pace, not worrying about doing three prostrations to each Buddha.
It is fine to pause for a sip of water or whatever if you are doing longer sets of prostrations. Keeping in mind the main purpose which is to transform our minds, to take care of your physical self carefully along the way is good Bodhisattva conduct! However, best not to break the power of your speech by engaging in conversations and such with others when you are in the middle of a “set”!
Enjoy!
With love,
Kendall
Thubten Yeshe adds:
This is Thubten Yeshe, the dreaded Assessor!
Kendall’s advice regarding prostrations is spot on. And, I would like to add something for those of you who are just starting out on this wonderful adventure.
I have a manageable, but incurable, back injury. Precious Lama Zopa Rinpoche kindly gave me prostrations as one preliminary practice to do… more than I will finish in the next three lifetimes! I didn’t tell him about my back, but eventually I decided to try the practice (which I
had been avoiding for years).
I started very gingerly. I did ten! (no joke) prostrations a day to begin, but slowly, slowly my back became stronger and I increased the number in increments of five until I was up over 100. I will never be able to do thousands per day, but if I hang in there I will make a dent in my commitment.
So, don’t worry about how many you do in the beginning, just do the practice. Although flinging your body on the floor with abandon is part of the practice, the main practice is happening on an internal level. And, without the inner work the rest is just good exercise.
Lama Zopa does say in one teaching on prostrations that merely lifting your little finger with intent is doing prostrations.
Above all – enjoy!
Best wishes,
thubten yeshe
If we are in a bad mood, is it better to do our prostrations half-heartedly than not do them at all?
A student writes:
What we do when it’s time to do prostration practice, but we have a lousy attitude? For instance, in the past week I had day when I felt resentful, grief-filled, generally hated life and especially hated myself. The last thing I wanted to do was to prostrate myself in front of any enlightened beings. (I would rather have hidden from enlightened beings, and crawled away into a
corner somewhere. I wanted to hide from myself.) Maybe I was ashamed to be seen (if that makes sense, given that this is a visualization process.)
Finally after a time I did it, but it wasn’t very heartfelt. It seemed better to at least make the effort – but at the same time it felt a bit hypocritical.
Nick Ribush responds:
Hi friends…
Just to address some of these points very briefly,
1. In terms of feeling lousy, lazy and discouraged…at the very bbeginning of his book, the “Tantric Path of Purification” (page 4), Lama Yeshe says, “We often find that when we meditate on the lam-rim…we encounter many hindrances. We cannot understand why it is so difficult to meditate, to control our minds, to gain realizations. ‘Why do I meet with so many obstacles whenever I try to do something positive? Leading a worldly life was much easier than this. Even an hour’s meditation is so difficult.’ Many such thoughts and questions arise.
“It is not just a lack of wisdom. It is that over countless lives, the negative energy forces of our body, speech and mind have accumulated such that now they fill us like a vast ocean. If they
were to manifest in physical form, they would occupy all of space….”
Lama goes on to explain that basically, we have this tidal wave of accumulated negative karma that washes over us from time to time and is more than a match for our tiny candle-flame of wisdom. And the way we need to deal with this is to focus on purification.
2. In terms of wanting to hide our negative selves from the buddhas, it’s no use. As space pervades all of existence, so too does the enlightened mind. We can run but we can’t hide. Recognize this fact and deal with it! Luckily, they have unbearable compassion for us–
greater compassion than even we have for ourselves.
3. With respect to negative minds, low self-esteem, laziness, lack of motivation and all the other things mentioned: there’s a reason that the lam-rim is arranged in the order that it is. The beginning meditations on the perfect human rebirth and impermanence and death are antidotes to all such thoughts and feelings, so in addition to purification, we need to study, contemplate and meditate on those teachings as well. As Lama used to say (well before Nike thought of
it), “Just do it.”
Something like that.
Much love,
n
Is it common for purification practices to bring to the surface feelings of fear or anxiety or other strong emotions?
A student writes:
I have what may seem to be an odd question for the elders, or for anyone else that may share my experience.
Since I’ve begun this course, and specifically since I’ve begun my purification practice, I find myself waking up in the middle of the night periodically frightened – terrified, really. Sometimes it’s a kind of nameless, formless terror. At other times I am frightened of the consequences of something “real”, but the fear response seems incredibly exaggerated.
Sometimes the same thing happens just as I’m dropping off to sleep. Some event from the day will slam into my consciousness along with an exaggerated fear of the consequences of this event. It would be very convenient if in each case the event happened to be a harmful action
I’ve committed (then at least I could consider it a nudge from my intuition to “clean up”), but no such luck. It’s more like an exaggerated version of the fears I’ve carried my entire life: “Life
isn’t safe; beware of danger from unexpected sources.”
Has anyone experienced this? Is it normal for people to experience an exaggeration in their neurotic patterns, fears, etc. as a result of the purification process?
Thanks so much for any input.
Kendall responds:
It is not uncommon at all to “to experience an exaggeration in neurotic patterns, fears, etc. as a result of the purification process.” It is often said that the process of purification is like washing a very dirty cloth. As you put the cloth in a bucket of soapy water, for awhile, everything looks dirty, the water, the cloth, etc., but as you persevere (and, I imagine change the water a few more times), the cloth and water both eventually appear very nice and clean.
I do know for myself that when I am doing strong purification my mind can get quite “out of control” – strong emotions rising of various kinds, etc. I have not had much experience with great fear or anxiety arising, but I do know others for whom this was the case. As others have mentioned, it is an incredible opportunity to practice at that time and if you can at all make effort to find the “I” who is so afraid and try to identify clearly what exactly that “I” is afraid of….it can become a very interesting meditation on emptiness. Sometimes the karmic wave is just too strong and you just have to “hang on” until the ride is over and just try to do damage control (!).
The other thing that is extremely helpful is to experience whatever it is that you are experiencing on behalf of others with the wish that they will not have to experience this kind of suffering. Also, making strong prayers to your teachers, guides and protectors to help you at this time while karma is ripening. Certainly, there is no way you could experience something unpleasant, whether of body or mind, unless you had previously created the cause to experience it. If you are doing strong purification, it is extremely common that the negative karma “comes out” in some form, whether it be as a headache, bad dreams, etc.
Lama Zopa Rinpoche has said that if you do purification perfectly, complete with all four powers, strongly within the mind, then the negativity will ripen in an extremely light form. The less perfectly we perform our purification practice, the more apparent the negativity is when it ripens. So, to have your karma ripening in experiencing unpleasant mental states is actually quite good and while it is certainly suffering, it will definitely pass.
There ARE times when anxiety or fear, for example of death, are indicating that there are some life obstacles present that need to be addressed. So, if it does seem very “serious”, perhaps it is worth checking this a bit as there are practices you can do to avert life obstacles such as the long life practice of Amitayus, or White Tara, etc.
So, keep in touch if it continues and hang in there!
With much love,
Kendall
Can you tell me more about Nyung Na retreats?
A student writes:
The center nearest me is offering a Nyung Na retreat. Can anyone tell me more about this?
Kendall responds:
Nyung Ne is a fantastic and powerful purification retreat. It is also a “Special Integration Experience” requirement for Module 14 of DB. It is a fairly complex practice that involves doing three to four sessions each day of 2 to 3 hours each. During each session, you invoke the Buddha of Compassion (Thousand-Armed Chenrezig) and offer praises, offerings, and prostration. In addition, you engage in a visualization wherein you become Thousand-Armed Chenrezig. If you do not have the empowerment to do this, you can still participate, however at the time of generating oneself into the great compassionate one, you simply do the visualization at the crown of your head. Then, you receive blessings and recite the mantras of compassion to benefit others. The practice is very clearly outlined in the practice text that you use for the retreat.
The first day of a Nyung Ne retreat, you take the Eight Mahayana Precepts – vows to restrain from killing, stealing, lying, sexual activity, intoxicants, song and ornaments, sitting on high or expensive thrones or beds, and eating after midday. On the second day, the fasting day, in addition to the precepts, you vow not to speak, eat or drink anything until the following sunrise. You take the precepts only for the duration of the retreat. The retreat ends on the morning of the third day.
It is a very intense retreat and an excellent opportunity to experience the power of tantric practices, without actually taking empowerment. It is said that one Nyung Ne retreat is equivalent to doing three months of other kinds of retreats…so, hang onto your hat! It’s main purpose is to destroy the seeds of selfishness in us and to open us up to greater and deeper levels of compassion and love.
That is a very brief overview. You can always call the center to get a more detailed description if you like.
Lots of love,
Kendall
Is it ok to read the book Becoming Vajrasattva even if we haven’t received initiation and oral commentary from a qualified vajra master?
A student writes:
The tantra book included in the Module 1 materials, “Becoming Vajrasattva” . . . states very clearly at the beginning of the book, in the second and third paragraphs, that “the yoga method of Heruka Vajrasattvab should be practiced only by those who have received initiation and oral commentary from a properly qualified vajra master.” Obviously, I am not one of the initiated, so assuming that I should read the book, what is the proper approach to take when reading it, besides proper respect, etc.? Or am I just over-reacting to those words? (The same idea appears at the beginning of “Liberation in the Palm of Your Hand”, which I would also like to read, but have the same question about it.) Or is it just Doctoral level stuff for us Freshmen students to chew on, if we can? Thanks.
Nick Ribush responds:
You treat it with respect, as you would any Dharma book. And you can practice the various short Vajrasattva practices, such as this one:
free from LYWA. You can find similar at FPMT Shop.
Without initiation, you just don’t visualize yourself as the deity.
And Lama’s words should encourage you to go find a properly qualified vajra master as soon as you can.
Much love,
n
In what order should we approach the materials and practices contained in Module 14?
Another student writes:
I’m still fairly confused over module 14. I purchased it sometime ago, but had no idea which book to read first, when to do the practices listed in some of the books, etc.
Is there some instruction for this module that I’m missing or bypassed?
I did some of the Vajrasattva meditation at the retreat this weekend, so I went back and looked at that book. Now it appears this is the long 3 month retreat I’ve heard about, and that you can do it on your own instead, and that this is where those many 100,000 prostration ideas may be from.
But I still feel vague on where this module is to be used in our home studies, etc.
Thanks! Dana
Kendall responds:
There are some general guidelines regarding module 14 at the bottom of the Discovering Buddhism at Home page on our website. Have you already read through this? You can find it at: //fpmt.org/dbhome/ on the bottom of the page under “More Helpful Resources”.
Merry and I just discussed this and realized that if you just got Module 14 out of context with the complete DB program, it might be a bit confusing. So, maybe start by reviewing the information on the web and then you may also want to consider Module 8, Establishing a Daily Practice. I believe within that are some guidelines on how you might to start to incorporate these powerful practices into your daily practice. Perhaps someone who has done Module 8 more recently
could comment.
Both Vajrasattva and the prostrations commitment are pretty hefty. They can be done either in a retreat setting or as practice at home. The guidelines on the web will give you some idea about both of these options. Personally, I would highly recommend doing the Vajrasattva commitment as a retreat, but you don’t have to. Prostrations can be done as part of your daily practice, building them up over time. There are increasing opportunities to do Vajrasatta as a retreat – you can even do part of this practice in retreat and part at home – there are many options. Before, you had to go to India or Nepal to be able to do this group retreat. Now, there is Sravasti Abbey in Washington, and soon, Vajrapani Institute in California that will offer this opportunity every year. Then there are quite a few long weekend Vajrasattva retreats, especially for the New Year, where you can get a nice sense of what it feels like to engage more deeply into this practice.
This is helpful that you have pointed out that devoid of context, Module 14 needs some more information to fill in the gaps! Please check out the info on the web and if you still have questions, let us know and that will help us to make the information we make available more complete.
Sincerely,
Kendall
Can you explain a few details in the Vajrasattva visualization?
A student writes:
Quick question. On the short meditation for Vajrasattva CD and in the written meditation for the same practice in the back of Teachings from the Vajrasattva Retreat. In the guided meditation it says “They are embracing each other. The father is adorned with six mudras, the mother with five. He sits in the vajra posture, she in the lotus.” In that sentence what is meant by adorned with the six mudras and the five mudras for her?
Nick Ribush responds:
Quick answer.
See Lama Yeshe’s “Becoming Vajrasattva,” pp. 46-47, where Lama talks about these 5/6 ornaments.
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