Practice Guidance

Question: When practicing the <Five Preliminary Practices>, is it necessary to strictly follow the sequence outlined in [Illuminating the Path to Liberation]? Should one complete each practice before moving on to the next, or is it acceptable to work on several simultaneously

Master: Practice in sequential order.

Question: Shakyamuni! Homage to the Guru! While studying the section on ‘Unfailing Cause and Effect’ in [The Extensive Commentary on the Preliminary Practices] (The Words of My Perfect Teacher), it is mentioned that many professions nowadays involve deception, false speech, and so on. In that context, if a judge sentences a murderer to death, does that constitute a karmic fault?

Master: Yes, it does.

Question: Does a soldier going to war and fighting incur karmic fault?

Master: Yes, it does.

Question: When facing beings who are about to pass away, does practicing Phowa bring greater blessings?

Master: If the person has not yet stopped breathing, and he/she has a sincere aspiration for Phowa as well as trust in the practitioner who will perform it, then Phowa can be recited to help them. However, if the person has already stopped breathing, then the requirements for the one performing Phowa are much higher—only a bodhisattva who has reached the bhumi level is qualified to do so.

Question: First, I express my heartfelt gratitude for the compassionate teachings of the Guru. Last time, the Guru responded to my question about thoughts in relation to Samsara. The Guru said that thoughts are afflictions, and afflictions are the cause of Samsara. So does that mean that thoughts themselves are the cause of Samsara?

Master: Unvirtuous thoughts are the cause of Samsara.

Question: How can one become aware of a thought at the very moment it arises, without getting entangled in it?

Master: By practicing calm-abiding (śamatha), one can settle the mind.

Question: If we do not get entangled with any thoughts, will we attain liberation?

Master: Merely not being affected by thoughts temporarily does not necessarily lead to liberation. One must first complete the practice of calm-abiding (śamatha), and then, guided by Bodhicitta, engage in the unified practice of calm-abiding and insight (śamatha and vipaśyanā).

Question: In the course of practice, how can one discern whether they are being influenced or possessed by māras (demonic forces)?

Master: You need to describe your specific situation in detail in order to make an accurate assessment.

Question: There are so many worldly temptations—how can one calm the mind and diligently, effectively recite mantras and the names of the Buddhas?

Master: Pray for the blessings of the Guru and the Three Jewels; with right understanding and mindfulness, remain free from distraction, and diligently engage in listening, contemplation, and practice Dharma.

Question: Homage to the Guru! Disciple is currently feeling extremely exhausted during prostrations. Each full-body prostration feels utterly draining, and I feel deeply uncomfortable. Sometimes, after finishing prostrations, I lie down and fall asleep immediately. I humbly request the Guru’s guidance.

Master: Rest when it is time to rest, practice when it is time to practice. Set aside a fixed time each day for full-body prostrations, and pray to the Guru with sincere devotion.

10)

Question: Regarding the Hundred-Syllable Mantra Wheel: in the video produced by Khenpo Yeshe Phuntsok, it rotates clockwise; in the video produced by Khenpo Tsultrim Lodrö, it rotates counterclockwise. Which direction does the Guru believe is correct—clockwise or counterclockwise?

Master: The Buddha Father rotates clockwise; the Buddha Mother rotates counterclockwise.

11)

Question: For practitioners who have not yet reached the other shore of ultimate reality, is it inappropriate for them to contact beings burdened by deep karma and suffering?

Master: It depends on the nature of the karma. If someone holds views of non-Buddhist paths, it’s best not to engage with them—since their views and conduct differ. If someone has broken Vajrayāna vows and has not confessed within three years, they too should be avoided. In such special cases, it is appropriate not to make contact. As for other karmic conditions, interaction is generally acceptable.

12)

Question: Some lay practitioners who have received many empowerments think of themselves as Gelug Branch practitioners and state they don’t need to keep any Vajrayana vows because Vajrayana vows are specific to the Nyingma Branch. How should this statement be viewed?

Master: There is no such statement.

13)

Question: What are the definitions of arousing bodhicitta and generating bodhicitta?

Master: Generating bodhicitta refers to deliberately generating it through visualization. The arising of bodhicitta is when it arises naturally, without contrivance.

To arouse bodhicitta is a deliberate act of visualization and mental construction; Generating bodhicitta is uncontrived—it arises naturally.

14)

Question: If a person, through thinking in accordance with right view and wisdom, vows to attain Buddhahood for the sake of liberating all sentient beings, does that count as arousing bodhicitta?

Master: One must observe the state of the mind at that moment.

15)

Question: Even if one’s generation of bodhicitta is unstable and easily forgotten, can one still be called an ordinary bodhisattva?

Even if one’s arousing bodhicitta is unstable and easily forgotten, can such a person still be called an ordinary bodhisattva?

Master: Only by generating bodhicitta can one be called an ordinary bodhisattva. Since ordinary beings easily lose bodhicitta once it arises, they must persevere.

Question: Can one be called an ordinary bodhisattva even if bodhicitta arises for just a single moment?

Master: It depends on whether it is authentic bodhicitta. If it is, then it counts.

16)

Question: In the context of Vajrayāna vows, is there a method of confession involving the cutting off of hands and feet for having wrong views toward the guru?

Master: No. Repenting with such a mindset may not be acceptable to the master. The Vajrayāna vows have been broken for two years—one must repent with the same resolve as if protecting one’s own life.

17)

Question: If one has failed to follow the guru’s instructions more than three times, is it still possible to purify through repentance?

Master: Repentance is possible. But if more than three years have passed, it becomes more complicated. As for whether one has abandoned the guru—that depends on the circumstances.

Question: If one’s repentance is pure, is it still possible to attain realization in this current life?

Master: It’s hard to say—it depends on the situation, one’s capacity for practicing dharma, and the severity of the karmic offenses.

18)

Question: If one fails to complete the number of mantra recitations assigned by the guru after a puja, does that count as disobeying the guru’s teaching instructions?

Master: If it wasn’t done intentionally, then it doesn’t really count as a violation—but still, failing to accomplish it isn’t ideal.

19)

Question: If one doesn’t know which Vajrayāna vows have been violated, can reciting the Hundred-Syllable Mantra daily still bring purification?

Master: It depends on whether one is sincere and whether the <Four Antidotal Powers> (regret, reliance, remedy, and resolve) are present. If one is truly sincere, the Vajrayāna vows can be purified. This is extremely important.”

20)

Question: If someone has violated Vajrayāna vows and has not repented within three years, is it still possible to purify through repentance?

Master: Vajrayāna vows cannot be restored once broken, but if one continues to repent sincerely, the karmic burden will gradually lessen—because even karmic obscurations are conditioned phenomena. There is still a possibility of falling into hell, but the duration would not be long.

Question: If one continues to repent, or gives rise to bodhicitta, can karmic offenses be purified?

Master: It depends on the tantra—it may be possible to purify, but complete purification is hard to say.

Question: If one has not purified through repentance, does it count as fixed karma?

Master: Yes.