A little bit about my blog, khenpokarten.org

Today, I would like to speak a bit about my blog, khenpokarten.org. One of my students was visiting and we were discussing a bit about the history of my blog. Going back, I found that my first blog post was published almost 14 years ago on November 15, 2011. My very good friend and Dharma brother, Pema Choephel, suggested that I start a blog. At that time, I really had no idea what a blog even was.

Originally, I was publishing blogs just in Tibetan. Slowly, over time, I began to publish some blogs with the help of my translators, particularly Jampa Tharcin (David Molk), in English. More recently, the activity of my blog in English has picked up as my English has improved a bit and I was able to dictate short posts--with the help of some of my students. Within the last year, I have been able to publish some more complex writings with the recent advancements in translation technology, especially Monlam AI, which has been so helpful. Needless to say, this blog has become one of the main outlets to disseminate my writing. 

Since the inception of my blog, I have posted 514 posts in total and my blog has almost 250k views from countries all across the globe. I also saw that people read the blog from places I would expect, such as the United States where most of my activities are and also Singapore, Tibet, China, India, Nepal, etc., but also some other countries which I really did not expect, such as Germany, the Netherlands, Russia, Iran, Finland, Japan, Brazil, etc., which surprised me.

These statistics really amazed me. It seems that every year, social media’s presence in our lives is growing and we are becoming increasingly connected. During the COVID-19 pandemic, times were very uncertain. We could not meet in person, but one good thing was the use of social media. The MDC used Zoom meetings over the lockdowns for prayers and meditation; now, we have more students who join from around the world.

I just wanted to speak a bit about my blog and convey my great appreciation to my dear friend and Dharma brother, Pema Choephel, for encouraging me to set up a blog and creating khenpokarten.org. I feel that social media can really benefit many people by spreading the Dharma, and I am truly happy to be able to use it to benefit others. Actually, social media can become like a "Dharma Center". I feel that if the Buddha were alive today, he may even use social media! Some people think that these things are only negative; in reality, it depends on how you use them. Tashi Delek!

The Day the Mouse was sent to the Sukhavati Pureland

I woke up early this morning as usual and finished my prayers. At eight o'clock, I had breakfast with my Dharma friend, Geshe Ngawang, who had recently come to visit me in California. We talked about the past years and various plans for the future. The kitchen was roaring with laughter monk humor and jokes.

In the afternoon, the devout mother, Ama Susan, sponsored the lunch, so we went to a nearby Thai restaurant and ate as much as we wanted with our friend Geshe and had a hearty meal, all leaving with very full stomachs. Immediately after lunch, we took a stroll along the shores of the Pacific ocean, which everyone admired, and it was very pleasant. 

When I got home, the phone rang, and it was my friend Ngodrup Dorjee. He is from the only Tibetan family in this area. He asked, “Khenpo La are you at home?” He said that his parents arrived from Nepal today, and that his family said they would like to vist the Dharma Center for a short time. I welcomed their arrival. About ten minutes later, my friend Ngodup Dorje's family arrived at the Dharma Center. Although there was no condition to fill the table with Tibetan food, Tibetan tea, meat, butter, and cheese, I offered them delicious milk tea. After a short time together, I went to the door with them to say goodbye. As I went inside, I glanced at the flower garden outside the Dharma Center. Unfortunately, I spotted a small mouse on its back, writhing to the side.

As I approached and took a closer look, my heart ached when I saw a tiny mouse throbbing with pain. I called out loudly several times to my Dharma friend, Geshe Ngawang, who came immediately. We gently placed the ailing mouse on a soft cloth. We were about to examine the mouse to see what was wrong, but my hands were too big and the mouse was too small, so it was impossible to do anything easily. I guessed it might have severe pain inside its abdomen. In any case, when I saw the little mouse trembling its limbs due to the pain, sometimes opening its mouth and staring, I couldn't help but shed a few tears. 

Geshe and I recited mantras and Buddhas’ names into the mouse's ear, as much as we knew. Whether it helped him or not is a mystery, but after reciting, I felt genuinely relieved. Because, the only thing I can do to help others is this kind of Dharma practice.

Then, Geshe-la and I made a bed for the mouse in a box, with a mattress and pillow that fit its body. We also made a small shrine in the corner with pictures of the root Gurus and the Buddha. We placed the box in the corner of the Dharma shrine room, with its head facing the altar, and played prayers for Amitabha Pureland on the stereo. The mouse became calm and still. 

The next morning, as soon as I got up, I went to check on the mouse and found that it had passed away. I recited the entire Recitation for the Accomplishment of Sukhavati by Namchu Mingyur Dorje that I had spent my whole life practicing, and, at the end, I recited the condensed Namchu Phowa, Transference of Consciousness prayer:

EH MA HO!

Extremely amazing Protector Amitabha, Great Compassionate One, Avalokiteshvara, Powerful Vajrapani,

I make single-pointed requests to You. 

We pray that the deceased, may their consciousness be blessed to be transferred to the Great Land of Bliss. 

PHAT

Focusing with one-pointed attention, it was recited three times. The sound of “PHAT” filled the Dharma Center, and the mouse’s consciousness was sent into the Pureland of Great Bliss. Haha! 

Posting this mouse’s photo on Facebook, many people expressed their condolences and offered prayers. After keeping it in the Dharma Center for three days, tomorrow is the fifteenth day of Saga Dawa, so we, with Geshe-la, will bury this fortunate mouse’s body near the Buddha statue in the Dharma Center’s flower garden. This mouse was named Karma Zangpo. I made prayers that in the next life, he would be reborn as my neighbor and student, and I made a vow to give him the Dharma name Karma Zangpo at that time as well. That's all for today's diary. Tashi Delek. Emaho!

This is a reposted blog, originally published on June 16, 2019, in Tibetan. It was translated with the help of translation software, Monlam AI. I thought that, during the month of Saga Dawa, some of my students would enjoy reading this story in English about my animal friend who passed away in the Dharma Center.

A Brief Explanation of the Four Complete Purities

A Brief Explanation of the Four Complete Purities

I prostrate and go for refuge to the kind root Gurus who are inseparable in nature from glorious Vajradhara! Please bless my mind with purity!

Those who wish to see the nature
of the mandalas of Secret Mantra
should cherish the Four Complete Purities
because this is the indispensable key.

Today, during these times, as interest among Westerners in the Tantrayana of Tibetan Buddhism grows day by day, for the benefit of some of my new students, I shall write a brief explanation of the nature of Secret Mantra and its exclusive special feature called the Four Complete Purities, in simple language for the sake of easy understanding.

In general, Buddhism includes two types of Dharma, Sutra and Tantra, sometimes referred to as Causal Dharma and Resultant Dharma. Causal Dharma is the teaching and practice of Sutra and Resultant Dharma is the teaching and practice of Tantra. It is generally vey important, in order to practice Tantra, to first practice the teachings of Sutra. Otherwise, if you enter the path of Tantra right from the beginning you won’t know what to think about and will end up going astray. Therefore, without looking down on them, you need to infuse your mind with the teachings of Sutra as they are practiced in common with both Sutra and Tantra: training your mind in Refuge, Bodhicitta, Karma, the Four Thoughts That Turn the Mind, the four types of preliminary practices, each done a hundred thousand times, and so forth. Then, if you wish to attain the state of a Buddha, if you do not enter the path of Tantra, through the Sutra path alone you can attain the liberated state of a Shravaka or Pratekyabuddha Arhat, which is a mere liberation from samsara, but you cannot attain the unexcelled state of a fully enlightened Buddha known as ‘non-abiding nirvana’ which, while liberated from samsara, does not just remain in the peace of a solitary nirvana. This is the state which enables a person who has attained Buddhahood to perpetually continue to benefit other living beings. As this is what we aspire to, we must definitely enter the path of Tantra.

When you practice Tantra something that is indispensable is the Four Complete Purities; it is very important to know this. It is the real practice of the Dharma of the resultant state of having attained Buddhahood. Some might think that it is not suitable for our minds to practice the resultant state of having already attained Buddhahood. Maybe they are right, that it is presumptuous for deluded ordinary beings like ourselves to practice the Dharma of the resultant state; that is does not fit our nature. However, even though we are ordinary, the seed of Buddhahood is undiminished in our mental continuums; that is the same for all of us. If we didn’t have the seed of Buddha within us, our practice of the path would be pointless. However, that is not the case. There is no difference in the quality or potency of the seed of Buddhahood within the exalted Buddhas and the minds of limited sentient beings, other than that whether it is realized or not; whether it is freed or not; one is not higher or stronger than the other, there is no difference at all. Since that is true it makes sense that we can eventually become a Buddha. That is why this practice of the Four Complete Purities is a principal practice of the Resultant Dharma.

First is the complete purity of body.
Second is the complete purity of place.
Third is the complete purity of entourage.
Fourth is the complete purity of deeds.

As for the first, the complete purity of body, this means to meditate on our impure illusory body as the Buddha or Yidam and to practice the generation or completion stages of Tantra.

Second, the complete purity of place means to practice meditating that our location, our environment composed of the four elements, our house and so forth, is a Pureland such as that of Sukhavati.

Third, the complete purity of entourage means we must meditate that our Vajrayana Dharma siblings and all living beings, even down to the bugs, are all in the nature of Avalokitesvara as males and Tara as females; in short, that all appearing forms are Gods and Goddesses, that all sounds are in the nature of Mantra, and that all mental states and thoughts are the energy and play of Buddha Mind, Dharmakaya.

Fourth, the complete purity of deeds means that, while visualizing ourselves as our Yidam, that light emanates from our hearts and strikes the Buddhas and Bodhisattvas throughout space, exhorting their Minds and we receive the blessings of their Body, Speech, and Mind. Think that all the negativity and obscuration we have accumulated with our body, speech, and mind is purified without exception. Again, as the Yidam, light emanates from our heart. It goes to the six realms of sentient beings, completely purifying their respective sufferings and sets them into Buddhahood. If we contemplate, meditate, and perform this practice correctly, that is the complete purity of deeds.

The practice of these four is called the Four Complete Purities. Furthermore, when in meditative equipoise, any appearance of forms, whether beautiful or not, we should think is the nature of the Deity. All sounds that are heard, whether pleasant or not, are the nature of the Six-Syllable Mantra, OM MANI PADME HUM. All thoughts that arise, good or bad, are the nature of Dharmakaya and Dharmadhatu.

We could speak of three types of benefits from meditating on the Four Complete Purities. As for the first benefit, the greatest suffering and problems that we encounter as sentient beings come through the doors of our five senses such as our eyes and ears. Depending on whether we find those objects appealing or unappealing, the attachment or aversion that our mind gradually develops towards them gives rise to problems. If we can use our mind to place a seal of the four purities upon those objects of attachment and aversion, the attachment and aversion will naturally diminish in strength.

We normally attend to what we see with our eyes or hear with our ears as validly and truly existent and we react to it accordingly. Buddhas see that the objects which appear to ordinary beings are not valid, meaning that the mind which perceives them is not valid; they do not really exist in the way that they appear to exist. We are unable to understand the actual nature of things just from the way that they appear to us. Ninety-eight percent of what appears to us is our mind superimposing the existence of that which does not actually exist. Even present day brain scientists agree with this.

The second benefit comes in all of our activities. Whoever we are associating with, wherever we are staying, whatever we are doing, if we can practice the Four Complete Purities and meditate on them, it serves the purpose of preventing our mind from going under the influence of attachment and aversion. For instance, after Tibet was occupied by the Chinese government many Lamas and Spiritual Masters were put in prison. At that time many practitioners such as my root Guru, by practicing these Four Complete Purities, transformed the mental and physical sufferings and difficult conditions they encountered into a great boost for their spiritual development; there are many stories about this. If the Four Complete Purities can be practiced in a fully qualified way the entire world becomes your friend; you won’t find bad thoughts in your mind even if you search for them, like looking for ordinary rocks on an island made of gold!

The third benefit of practicing the Four Complete Purities is that you arrive at a pure path based on the knowledge that you have always had the seed of enlightenment in your mind; it does not support the mistaken idea that you could never become a Buddha. If you practice the Four Complete Purities it is auspicious that you will quickly attain the state of a Buddha. In short, it has very many excellent qualities.

A Brief Explanation of the Necessity of the Four Complete Purities

In general, in ultimate nature all sentient beings have primordially been Buddhas, and their abodes are Purelands with no impurities at all. But, unfortunately, because beings do not realize this ultimate nature, they chase after mistaken objects and wander in samsara. When Buddhas encounter objects of the senses it is apparent that they do not truly exist from their own side, like a mirage or a dream. The actual nature of things is that they do not truly exist. Realizing the unreality of objects is realizing their ultimate nature. If we realize the ultimate nature of things we are an enlightened being, a Buddha. As an example of objects not truly existing in the manner that they appear to us, I’ll briefly tell a story about a conversation that occurred between Jetsun Milarepa and a Geshe.

One day Jetsun Milarepa met a Kadampa Geshe dialectician. The Geshe had mastered the use of words, conventional terms, and logical reasoning. Milarepa had mastered the emptiness that is the ultimate nature of the mind. So their areas of expertise diverged. One was a master of words, the other a master of ultimate nature. Milarepa and the Geshe had a debate.

The Geshe said, ‘Milarepa, you are a false spiritual guide who fools sentient beings, someone who leads them on mistaken paths! That is because, before you teach Dharma, you must know Dharma. If you don’t know logical reasoning you cannot teach Dharma. You haven’t learned logical reasoning! Therefore, you don’t know Buddhism. If you don’t authentically understand Buddhism, even if you teach someone it will cause them to take mistaken paths.’

Milarepa said, ‘I have been introduced to the ultimate nature of mind with complete certainty by Marpa Lotsawa. There is no other Dharma superior to that in which to train. Once you have realized the pith essential of mind, other conventional teachings are naturally included within it, like a hundred river tributaries flowing under a single bridge. Knowing the single Dharma is All-Liberating.’

The Geshe replied, ‘It’s not like that. Protector Nagarjuna said, “Without relying on conventions one will not realize ultimate truth. If you don’t realize the ultimate you will not attain omniscience.” As he said, If you don’t first learn verbal debate and the path of logic you will not become a Buddha. That being the case, I have a few questions to ask you. If you answer them I will follow you and become your disciple. If you can’t answer me, from today onwards you must follow me and become my disciple.’

Milarepa said, ‘Fine,’ and accepted the terms.

The Geshe then pointed his finger at a mountain that stood before them and said, ‘Take the subject, that rock mountain; it is obstructive because it is an impermanent functioning thing.’

Milarepa replied, ‘The reason is not established. Saying that means that I don’t accept that the mountain is an impermanent functioning thing.’ Milarepa then stood up and, with his miracle power, passed freely back and forth through the mountain without obstruction and then left imprints of his hands and feet on the rock surface of the mountain as if it were made of mud.

The Geshe was surprised but then pointed his finger at the sky and said, ‘Take the subject, this space; it is not obstructive because it is not a compound product.’

Milarepa replied, ‘For me, the reason stating that space is a non-entity, a non-functioning thing, is not established,’ and, through his miracle power, transformed space into a functioning thing, passed back and forth through it, and then sat in the middle of space, laid down in it, and so forth.

The Geshe was again surprised but said, ‘All that is impossible. It’s only because you’ve practiced black magic and can create visual illusions.’

Milarepa replied, ‘It is not because I have practiced black magic or any non-buddhist teachings. You haven’t learned what you need to know, which is the ultimate nature of your own mind. The problem is that you have been misled by spending your life learning conventional lines of logic which were not essential knowledge. I, a yogi, have realized that everything which appears is mind. Having realized mind to be Dharmakaya, I don’t have time for a lot of talk; I must practice holy Dharma. If you’d like to come, follow me. In terms of ultimate truth, all sentient beings are of Buddha nature and all external and internal phenomena composed of the four elements are nothing but pure in nature; there is no such thing as impurity. It is only because of grasping at duality that an impure world appears to sentient beings and, following their mistaken perceptions, they wander in samsara. If you really want to be free of samsara you must enter a path of purity.

Milarepa gave many such instructions to the Geshe, who developed faith in Milarepa and eventually became his disciple.

When we make our mind functional for the purposes of Dharma and train it in positive directions, realized qualities such as the ten stages and five paths are attained. The capabilities of our minds are unlimited. In our material world, the current-day power of science and technology has been expanded in many dimensions. If we focus our minds we can likewise bring phenomena under the control of our minds. For example, in the context of Dzogchen there is explanation of what is called Rainbow Body Dharmakaya. These days in Tibet very qualified Dharma practitioners attain this Rainbow Body at the time of death without leaving any remainder of their body behind. Others demonstrate a gradual diminishing of the size of their bodies. All of this is because of the power of the mind to transform this gross, impure body.

Buddhism maintains that all external and internal things, the entire world and its inhabitants, arise from the power of mind, not another creator. By subduing and training our mind in the causes for happiness, our mind will gradually create less and less non-virtue and, by continuing to practice with joyful effort, through the power of the complete purification of our current mind’s instincts and defilements, we will discover Buddhahood within the very depths of our being. Otherwise, by following a mind that is out of control with attachment, anger and so forth, through the power of nothing but non-virtue, we can fall into painful migrations and the like. In short, the resultant happiness or suffering of not only this life but all future lives depends on whether or not we can subdue and train our mind.

It is as Buddha said,

"We are our own Protector
and we are our own enemy.
A trained mind is virtue, [which brings happiness,]
while a non-virtuous mind creates suffering."

Written by Khenpo Karten Rinpoche. Published Saturday, June 22, 2025. The reason I wanted to give an explanation of the Four Complete Purities in today’s blog is because we often practice Yidam Deity yoga of the various classes of Tantra at Manjushri Dharma Center on Mondays, and I thought it would be beneficial for some of my Dharma friends and new students. This concludes my blog for today.

Tashi Delek!

English translation by Jampa Tharchin (David Molk) on June 19, 2025

The Story of Zawo Bhumo, one of the Buddha's previous incarnations

This is a short narration of a story taken from one of the Buddha’s previous lifetimes, referenced in the sutras. It is said that before being born as a human and later becoming the Buddha, he had taken many rebirths including 500 pure and 500 impure lives.

In the land that is now known as Varanasi, near to where the Buddha first turned the wheel of Dharma, there once lived a man by the name of Zawo, which roughly translates to “friend”. He was married to a local woman whose name was Norzin Ma. His wife gave birth to three boys, all of whom unfortunately passed away early on.

Finally, they had another son. Actually, this son was one of the previous incarnations of Buddha Shakyamuni. Unlike the previous children, this child was extraordinarily talented, surrounded with many auspicious signs and symbols. The parents became convinced that their son was different, and they decided to do everything they could to prevent this child from dying like their other children.
In their pursuit, they sought the advice and divination of a local ascetic and explained how all of their previous children had perished. The ascetic told them that if they gave the boy a girl’s name, then he would not die. This is also a custom in Tibet, where boys are sometimes given an unconventional girl’s name in order to preserve their life. Therefore, he was named Zawo Bhumo, which means "the daughter of Zawo".

Zawo Bhumo’s father was a sailor who traveled far and wide seeking out and trading precious jewels. On one such occasion while far into the sea, he and his sailors were struck by high winds and turbulent waters. Their ship sank and they all perished at the sea. During that time, according to tradition, sons would follow their fathers’ footsteps and carry on their family profession. However, Zawo Bhumo’s mother, Norzin Ma, fearing that she would lose her only son to the sea, hid the truth from him about his father’s profession.

Zawo Bhumo, being extraordinarily talented, was extremely capable and swiftly mastered everything that he undertook. He knew that his father had died, but he didn’t know how, so he asked his mother about his father’s profession. Norzin Ma told Zawo Bhumo that his father was in the business of buying and selling grains and that he was a small-time grain dealer. Thus, Zawo Bhumo became a grain dealer, and, being talented, quickly profited four kashapanis, cowrie seashells, which were a measure of wealth in those times. He then offered his wealth to his mother as his first income. He then wanted to get into another business and asked for his mother’s permission. She agreed and gave him permission to trade in brocades. He bought and sold varieties of brocade and profited eight cowries, which he offered to his mother as his second income from the new line of work. He again changed his profession and started to buy and sell hay to build houses. That profited him sixteen cowries, which he again offered to his mother. He then changed his line of work to dealing with wooden chariots and earned an even greater profit of thirty two cowries, which he also offered to his mother.

His success drew the attention of the neighbors, who became curious as to why Zawo Bhumo was not following in his father’s footsteps, which was unusual in those times. These neighbors asked Zawo Bhumo why he was going against his father’s tradition as a sailor and being involved with other lines of work. Completely confused by their question, he asked them why they would say such a thing. He repeated that his mother had told him that his father was a grain dealer, yet there was no way of knowing the truth since his father was no longer alive. The neighbors then told him that his father was actually an accomplished sailor who traded far and wide with jewels from the sea. Upon hearing this, he was extremely shocked and went home to confront his mother.

At home, he asked his mother to tell him the truth. His mother finally told him that, in fear of losing him to the sea like his father, she had not mentioned his father’s profession. She said that since he was her only son, she could not bear losing him to the sea like his father. Without him, she said, she would have no reason to live. She said that the neighbors were right and his father was an extremely competent businessman. She implored him not to venture out into the sea and that his father had left them enough wealth to live comfortably, showing him the many repositories full of clothes, brocades, grain, gold, silver, pearls, and other jewels.

After hearing and seeing these things, he told his mother that, nevertheless, he was a man of ambition and wanted to prove his own worth and did not want to live off the accumulated wealth of his father. He too wanted to be accomplished like his father and insisted he wanted to venture out into the sea and become a jewel trader. His mother objected and asked him to stay, live comfortably, and someday bring home a wife and start a family.

However, he was unmoved, and one day he got ready to set sail with some of his companions. His mother cried and pleaded with him not to go, begging and falling to her knees and grabbing his legs to stop him. He was adamant and would not listen to his mother. He scolded his mother that by crying, she was creating an inauspicious moment at the time of his first sail. He became very angry and kicked her on her head. The trauma caused his mother to get knocked unconscious. However, in his haste to leave, he did not turn back to realize what had happened to his mother, and thus departed on his way.

He then set sail with his companions and ventured far into the sea to look for jewels. One day, they were struck by a violent storm with high winds and turbulent waters. The ship was sunk and all of his fellow sailors perished at sea. Zawo Bhumo was able to survive by holding onto a broken wood plank and drifted off into the sea. Eventually, he was slowly carried by the currents and was washed up on a beach. When he came to his senses, he realized that he had reached an island.

As he started walking, he noticed the place was pristine and beautiful like heaven, or a Pureland of Bliss. Then, four beautiful women emerged who served him with food and drinks, clothed him, and provided everything he needed. They then told him that they would provide for all his needs and that he should stay at this place until his death. They cautioned him, however, not to venture out towards the south of the island. The reason he came across these four women who served him with such care was due to the ripening of his positive karma. The karma he had accumulated while making the kind gesture of offering the four cowries, the profits from his first line of work, to his mother. As the conditions of this karmic deed started to get exhausted, though, he was driven to venture towards the south. Against the advice of the four women, he set forth in the southerly direction.

Upon reaching there, he arrived at the most blissful of places. Eight beautiful women emerged from palaces and served him with plenty of food and drinks, clothed him, and provided him with everything he needed. They then told him that they cater to all his needs and that he should stay at this place until his death. They cautioned him, however, not to venture out towards the south of the island. The reason he came to this beautiful place and why the eight women treated him with such kindness was the ripening of his positive karma. It was the karma he had accumulated while making the kind gesture of offering the eight cowries, the profit earned from his second line of work, to his mother. However, as this karma started to exhaust, he wanted to venture out further towards the south.

Again, just as before, he arrived at the most heavenly of places with exquisite palaces beyond his imagination. There, sixteen beautiful women emerged from the surroundings and served him all that he desired and fulfilled all his wishes. They asked him to stay there and they would serve him until his death. They cautioned him, however, not to venture towards the south. Again, as his karma exhausted, he headed south against the words of the sixteen girls. This was all the result of the fruition of his positive karma of offering the sixteen cowries, the profit earned from his third line of work, to his mother.

Then, he came upon the most enchanted of heavenly abodes. He was greeted by thirty-two beautiful women who served him with everything he needed and fulfilled all his wishes. However, they implored him to stay and not venture towards the south. They cautioned him not to leave as going towards the south would bring him immense difficulty and pain. All this was again the fruition of his positive karma of offering the thirty two cowries, the profit earned from his fourth line of work, to his mother. Finally, the day when all his good karma had been exhausted, he headed south against the advice of the girls.

This time, he arrived at a continent unlike any other. He saw stacks of human flesh scattered in all directions. Human skulls were adorned on the roof of houses. As he entered a house, the walls were splashed with blood and skeletal remains thrown in all directions. It was dark and desolate, a frightening place with eerie sounds coming from every direction. He wondered what sort of a place he had walked into which was unlike the previous places where he had experienced great joy and delight. As he walked further, his karma took him through an enormous iron gate.

There, he came upon a place where all the people were having their skulls crushed and drilled. The prodding resulted in brain matter being scattered all over the place. Curious, he approached the black-faced vicious beings who looked like the gods of death, Yama, and asked what was happening and who the people whose skulls were being crushed were and for what reason they were being punished.

These fearsome beings answered that this was the karmic result of all the people, who, while on earth, had kicked their mothers in the head out of aggression. Their negative actions had brought them to this place. Instantly, he remembered his own act of kicking his mother on the head and regretted his actions. He realized that his arrival to this place was the result of his karmic actions. As he remembered his actions, simultaneously a loud voice came from the sky booming, “Whatever is unbound, may it be bound; and, whatever is bound, may it be unbound!” At that moment, all those whose heads were being pierced and crushed were free and unbound.

Instantly his own head was bound and now subject to the drills and pounding. His brains splattered out of his skull and he experienced immense excruciating pain. As he was an extraordinary being and a previous incarnation and eventual Buddha, he immediately realized and developed immense compassion for all the others who had suffered in the past and for those who would inevitably suffer in the future for their karmic actions. Thus, he made an aspiration that all the pain and sufferings of all those who had inflicted harm upon their mothers in the past and those that would in the future might manifest and ripen upon himself at that very moment. As he generated this profound wish, to take upon himself the suffering of others, his life and agony abruptly came to an end.

By the power of his great aspiration, he was instantly transferred into a heavenly realm. Subsequently, after many rebirths and cycles, he gained the realization and became the Buddha. This is an anecdote of one of the lives of the Buddha, and I hope this translation will clarify the inaccuracies that I have noticed in the many transcriptions of these stories.

This story was dictated by Khenpo Karten Rinpoche, and transcribed and translated by his student, Dechen Baltso, through a series of conversations and audio recorded messages.

The Third Paramita: Patience

In general, there are many categories of objects of patience. In brief, it can be explained by condensing them into five main points:

1. Showing the need to cultivate patience

2. The patience of remaining unperturbed towards harm-doers

3. The patience of willingly accepting suffering

4. The patience of enduring hardships for the Dharma

5. Concluding with the story of the sage Patibhava

I. Showing the need to cultivate patience:

Generally speaking, patience does not refer to merely enduring unwillingly while displaying a false demeanor of body and speech when one is unable to retaliate against an enemy-like object of dislike, all the while harboring resentment in the mind. Rather, if, at the onset, one cultivates patience based on a thorough understanding of the benefits of patience and the drawbacks of anger–towards both oneself who faces mistreatment and towards the enemy object of patience–patience itself can become a joyful and delightful state even while undergoing unpleasant experiences. When encountering an angry person, the object of practicing patience, one should contemplate these seven points:

1. First, the object of patience, the enemy, is merely posited by one's own mind; ultimately, it is not inherently established as real in its own right.

2. Second, instead of blaming all mistakes solely on others, one should accept one's own faults and errors.

3. Third, sentient beings’ minds today are full of anger and afflictions.

4. Fourth, those sentient beings, due to ignorance, are powerless and under the control of afflictions.

5. Fifth, those sentient beings, like oneself, desire happiness and do not want suffering, which is universal.

6. Sixth, ultimately, those beings are impermanent and subject to change.

7. Seventh, because of their impermanence, there is no certainty that today's enemy will not become tomorrow's friend. 

Contemplating these seven points, one should cultivate patience.

Generally speaking, what we call enemies and friends are merely distinguished by our own minds based on whether they benefit or harm our self-grasping and self-cherishing. It is not something established objectively in reality. If it were, then from the moment we are born from our mother's womb as a newborn infant, we should inherently perceive small children as enemies, but, as we all know, this is not the case. Especially for young children, everyone loves and cares for them, treating them as friends rather than enemies. Thus, what we call enemies and friends are designations we create ourselves under the influence of our self-grasping and self-cherishing.

As stated in the “Commentary on Valid Cognition”, or Pramanavarttika:

"If there is 'I', one knows 'other'. From the distinction of self and other arise grasping and aversion. Through the complete entanglement of these, all faults arise."

Thus it is said. Enemies arise solely based on the cause of this selfish mind that cherishes oneself. For example, due to excessive self-cherishing, if others speak in a slightly improper way or display an inappropriate demeanor, suddenly one becomes displeased with them, outwardly expressing dislike. This leads to mutual animosity and the transformation into enemies. Through self-cherishing, when others offer praise, one becomes happy with them and become friends. Toward sentient beings who are neither of these two, one remains indifferent. In any case, due to great, medium, and small degrees of self-cherishing, three experiences arise in one's mind: suffering, indifference, and happiness. Based on the cause of great self-cherishing, the result is suffering. Based on the cause of medium self-cherishing, the result is indifference. Due to the complete absence of self-cherishing, the result is great happiness. This topic is explained in detail in Shantideva's Bodhicaryavatara, or “A Guide to the Bodhisattva's Way of Life”, so please refer to that text for a more extensive understanding.

Therefore, while temporarily gathered in this place due to karmic circumstances, instead of becoming attached to a narrow perspective of one's definition of one’s own and regarding those as close, or regarding those who do not act according to one's wishes as enemies, one should carefully consider the reasons for practicing patience as explained above, without accumulating negative actions based on attachment to friends and aversion to enemies. It is definitely necessary to cultivate patience.

The second, forbearance towards those who cause harm, is as follows:

Towards harmful objects such as ordinary physical enemies and, similarly, non-physical illnesses, demons, obstacles, sufferings, and so forth that cause harm to one's body, speech, and mind; not only should one be particularly patient, but one must also definitely be patient towards ordinary enemies. Ordinary enemies are the supreme support for cultivating patience. If there were no current ordinary enemies, one could not perfect the Paramita of patience. If one does not perfect patience and remains angry, one cannot attain Buddhahood.

"If there were no object of anger, towards whom would one cultivate patience?"

As stated, if one thinks deeply, the greatest benefactor who places one on the path to Buddhahood is the current enemy. The profound path that leads sentient beings to Buddhahood are the Six Paramitas. Among these, the most crucial and necessary are generosity and patience. This definitely comes from relying on the field of sentient beings below. As is said in the Bodhicaryavatara:

"Among sentient beings below and the Victorious Ones above,

Both benefit you similarly in the attainment of Buddha's qualities.

Why do you only respect the Victorious Ones thus

And not also sentient beings?"

These words contain great meaning to be understood.

In general, if one is unfamiliar with Mahayana Buddhism, it is natural that when told to cultivate patience in this age when evil people fill the earth, one might think it is like abandoning oneself to the worst kind of people and giving victory to them. But, that is not the case. When told to cultivate patience, it is a mistake to think that evil, angry people who are the objects of patience should be obeyed and followed, or to think that one cannot or should not do anything in response while being completely submissive and fearful. What should one do instead? One should have compassion for the person who has fallen under the power of afflictions, view the afflictions within them as enemies, and offer advice and help to prevent their actions from being driven by afflictions.

As Āryadeva said:

"The Sage (Buddha) regarded the afflictions as enemies, not individuals entangled with afflictions."

These two lines have extremely profound meaning, so they should be carefully contemplated.

From another perspective, one function of patience is likened to armor, which protects the body. Harsh words, slander, and insults from others are like arrows, and the armor-like patience prevents them from harming one's mind. Furthermore, as the Great Je Tsongkhapa said:

"Patience is the supreme ornament for those with strength. 

It is the best of all austerities for tormenting afflictions.

It is the eagle that defeats the snake-like enemy of anger. 

It is the sturdy armor against the weapons of harsh words.

Knowing this, cultivate various forms of practice in the supreme armor of patience.

I, the yogi, have practiced in this way. You who seek liberation should also nurture yourself accordingly."

Some people say they dislike certain individuals. The reason you dislike someone does not justify constantly regarding them as an enemy. This is a foolish attitude. Why? Because your hostile thoughts only disturb your own peace of mind; they do not harm your enemy in any way. Whoever harbors grudges in their mind will never find true happiness in body or mind. It is like a person sleeping with a poisonous snake. If you think, "This person is evil, inferior, and wicked," and only trust your ordinary thoughts, that too is wrong. If what appears to your mind is taken as absolute truth, it is not correct.

Who can prove that your mind is a genuine, infallible authority for all things? There is no infallible authority for that. Merely seeing objects with the five senses and taking them as absolute truth does not prove that someone is bad. That is not a genuine, infallible proof. This is because whatever appears to your five senses may not be true for others, even if it is true for you. Perhaps you perceive others as ignoble and as enemies, and perhaps they perceive you in the same manner. In any case, the appearances perceived by ordinary beings' senses, which are tainted by afflictions, should not be regarded as valid. As the Buddha said in a sutra:

"The eye, ear, and nose are not valid cognitions.

The tongue, body, and mind are also not valid cognitions.

If all of these were valid,

What use would the noble path be for anyone?"

If one trusts and follows whatever one sees, hears, or thinks, it is certain that one will experience the result as suffering. Our ordinary mind is only composed of three types of mind: afflictions, wrong understanding, or doubt. As stated, one should examine whether one's mind is usually afflicted or a valid mind free from afflictions. This evil, afflicted mind has bound us to suffering since beginningless time. As I have written in my spiritual song, "A Dharma Gong to Wake us from Ignorance":

"This undisciplined, ignorant mind

Results in the suffering of samsara.

This disciplined and peaceful mind

Results in the bliss of liberation."

In brief, when encountering an object of anger, one should practice the four qualities of a spiritual practitioner. The four qualities of a spiritual practitioner are:

1. Even if scolded, do not scold in return. 

2. Even if angered, do not become angry in return. 

3. Even if harmed, do not harm in return. 

4. Even if one's hidden faults are exposed, do not expose others' hidden faults in return. 

From the perspective of others, one must cultivate patience by contemplating the harmful consequences of anger and jealousy in the minds of sentient beings who cause harm.

The third, patient acceptance of suffering, is as follows:

In general, regardless of which realm of samsara one inhabits, Buddha taught that there is nothing but suffering. However, we sentient beings mistakenly consider the temporary alleviation of suffering of changing circumstances to be happiness. In reality, the suffering we are currently experiencing is not something created intentionally by others and then imposed upon us. Rather, we must recognize that the causes of this suffering are our own negative actions, and it is now ripening upon ourselves. If we do not wish to suffer in the present moment, we must definitely abandon its causes. To strive to reverse the result without reversing its causes is illogical. As the Pramanavarttika,“The Commentary on Valid Cognition”, states:

"How can the result be averted

From the cause which is incomplete?"

When suffering arises, one should contemplate whether there is any method, however powerful, to directly alter that suffering itself. If there is a possible remedy, there is no need to worry about it, because it can be treated. Some sufferings may arise due to karma from previous lives, and even if one worries about such types of suffering, it is of no benefit and cannot be remedied. If one worries about those, it will only lead to double suffering, so it is necessary to transform one's mindset. As it is said in the Bodhicharyavatara:

“If there is a solution

Why not be happy?

If there is no solution 

How does being unhappy help?”

In general, the suffering that all sentient beings experience is not something that we should absolutely wish to reject. What is to be rejected? The causes of suffering, which are the afflictions. And since those afflictions arise due to the power of ignorance and delusion, that ignorance itself is what is to be rejected. Among the above headings, it is said to accept suffering, not to abandon suffering. One should understand that what is to be abandoned is the origin of suffering, not suffering itself. Nowadays, people who do not abandon the afflictions, which are the causes of suffering, and instead wish to abandon the result of suffering, which is dukkha. This is highly unreasonable. If the cause is not reversed, the result will not be reversed. Therefore, one must first strive to reverse the cause.

Generally, most people consider suffering as something entirely undesirable and to be rejected. However, in the Buddha's first teaching, the Turning of Wheel of Dharma of the Four Noble Truths, it is said: "Suffering should be understood, its origin should be abandoned, its cessation should be attained, and the path should be cultivated." Here, it is stated that suffering should be understood, not that it should be abandoned. Understanding suffering and abandoning its origin carries profound meaning. In general, according to the Mahayana tradition, suffering is not to be rejected but rather accepted. This is because it is said that suffering has many great qualities. As it is said in the Bodhicharyavatara:

"Furthermore, the qualities of suffering are:

Discouragement removes arrogance.

Compassion arises for beings in samsara.

One avoids sin and delights in virtue."

Compassion for other suffering people arises in oneself due to one’s own experience of suffering. Disillusionment with samsara arises due to suffering. Having become disillusioned with samsara, one enters the path of the holy Dharma. Because of suffering, one becomes free from pride. Due to the conditions of suffering, one avoids sin and delights in virtue. Because of the conditions of suffering, one becomes a person of good character. In short, suffering definitely becomes just like your kind and virtuous Guru who directly shows impermanence, renunciation, and other such things. Therefore, the practice of accepting and tolerating suffering is extremely important.

Fourth, patience in enduring hardships for the Dharma:

No matter what practice of Dharma one undertakes, one must definitely have patience for that very practice. Those who practice the Dharma well often encounter many external and internal obstacles. The reason for this is that since Dharma is extremely precious, demons and evil spirits assail the minds of such individuals and attempt to change their perspective. As it is said, "Where the Dharma flourishes, so too does Mara."

Here, I would like to recount the story of a Dharma practitioner whose mind was influenced by a demon. About five hundred years ago, in an uninhabited mountain area of Tibet, a yogi in retreat was practicing Dharma in the upper valley. In the lower part of the valley, there lived three demon brothers with evil intentions. From the very beginning of the yogi's retreat, the three demon brothers, out of jealousy and displeasure, attempted to create many obstacles. However, whenever obstacles arose, the yogi prayed to the Lama and Yidam. In particular, his practice and diligence could not be harmed. 

One day, the three demon brothers gathered together and discussed among themselves why they could not create any obstacles for this yogi. The three demon brothers, through their clairvoyance, knew that the yogi had extremely good practice. Not only that, the yogi possessed three types of patience: patience towards harm without resentment, patience in accepting suffering, and patience in not being afraid of the profound Dharma. Since these three types of patience were present in the yogi's mind, the three demon brothers could not harm him. Finally, the three demon brothers were given commands by the yogi and bound under oath to become protectors who accomplish the yogi's enlightened activities.

If a person possesses all three types of patience mentioned above in their mindstream, in this life, regardless of whatever external and internal obstacles or difficulties arise, they can remain fearless, with a joyful mind and a healthy body. As an example, my Root Guru, Japa Sangye Tenzin Rinpoche, was imprisoned by the Chinese government for twenty-one years. However, through practicing the three types of patience, my Guru transformed adverse conditions into favorable ones and reached high levels of spiritual practice and realization while in prison. Later, he genuinely expressed deep gratitude to the Chinese Communist government. 

If one lacks patience and contentment in one's mind, no matter where one goes or what friends one keeps, there will always be difficulties, disagreements, and discomfort. In short, patience is not only a weapon to overcome others' anger but also a protective armor to safeguard one's own peace of mind.

Especially, the patience of enduring hardships for the sake of Dharma is the supreme form of patience. Why is this? In this life, whether one engages in business, work, or any other endeavor for one's own benefit, none of these can be accomplished without patience and diligence. Even if accomplished, since it is solely for one's own benefit, the patience one has for that purpose is a meaningless patience or a patience without much good result. If one practices patience towards samsaric activities, one may become a wealthy person owning millions of dollars, but when the time comes for one to die, it will be of no benefit, and one must depart alone, leaving everything behind. The more one practices patience and diligence for the sake of Dharma, the more one purifies negative actions and obscurations, and the more one completes the accumulation of merit. As a result, loving-kindness, compassion, and other qualities arise in one's mind-stream. Through this loving-kindness and compassion, one benefits others in this life, and one usually feels happy within oneself.

With a happy and altruistic mind, life becomes meaningful and due to planting strong virtuous imprints in the mind, when one separates from this body, fear does not arise in the mind. Even in future rebirths, it becomes the cause for happiness after happiness. For this reason, this patient endurance of hardships for the Dharma is extremely important. 

Even the Buddha Bhagavan attained enlightenment through patient endurance of hardships for the Dharma. The great Tibetan yogi, Jetsun Milarepa, also attained enlightenment solely through patient endurance for the Dharma. While progressing through life in samsara for one's own food and clothing, these sufferings are only one's own sufferings, with no resultant happiness at all. Patient endurance for the holy Dharma is different. Temporarily, it may appear as the suffering of hardships like heat, cold, difficulties, and lack of resources, but in reality, it is like the unsurpassed antidote that overcomes much suffering. The result is also perfect happiness and well-being.

For example, if a person needs surgery, they naturally develop a tolerance for the temporary pain of the operation. This is because a small operation can cure a great illness. Similarly for us, temporary illnesses, sufferings, and so on for the sake of the Dharma are like the current pain of surgery. The very hardships we endure now for the Dharma are the unsurpassed antidote that eradicates the three poisonous afflictions that cause us to wander in the three realms of samsara. As it is said in the Bodhicharyavatara:

"If a man condemned to death has his hands cut off

And is then released, is that not good?

If human suffering

Can free one from hell, is that not good, too?"

If we endure these hardships while entering the path of the holy Dharma in this life, we will achieve our ultimate goal for future lives and succeed. For example, Jetsun Milarepa practiced austerities for the sake of the Dharma and ultimately attained Buddhahood in that very lifetime.

                         

The fifth, concluding with the story of the Sage Kṣāntivādi, "the Proponent of Patience":

Once upon a time, King Brahmadatta of Vārāṇasī had a son born, named Kāśisundara (“The Beautiful One of Kāśi”). When he grew up, he saw the many benefits of renunciation and became a monk. He lived in a secluded garden, practicing patience, and became known as Kṣāntivādi (“The Proponent of Patience”).

Then, one spring season, the trees were adorned with branches and leaves, flowers bloomed, bees buzzed and played, and birds sang sweetly, flying and dancing. At that time, the king of that region arrived with his queens and retinue, frolicking and enjoying pleasures until they became tired. The king fell asleep, while the queens, captivated by the garden, roamed about looking, eventually reaching the place of Kṣāntivādi's ascetic practice. The queens developed faith and respect for him, approached, and paid homage. The great being also spoke gentle and inspiring words to them about the freedoms and advantages of human life, death and impermanence, abandoning sin and practicing virtue, and teachings on patience and other topics were given. 

When the king awoke there, he became desirous of his queens and pursued them. As he went along, he saw the great sage surrounded by the group of queens. Filled with intense jealousy, the king became extremely disturbed and said, "Who is this evil hypocrite who is doing improper things with my queens?" He asked his queens, who smiled and went before the king. They urgently entreated, "O Great King, this is the celibate sage Kṣāntivādi, ‘Patient Speech’, a special being. Do not act too harshly towards him."

However, the king did not listen. When he raised his sword and went forth, the great bodhisattva gently advised the king with truth and Dharma, but the king did not listen. He said, "Do you really delight in patient forbearance? I will see now!" The king then successively cut off the sage's hands, feet, ears, nose, and both legs with his sword, causing the sage to fall to the ground. The mind of the great bodhisattva sage remained undisturbed, and he generated a mind of compassion that loved that king even more.

"If my own body

Is cut into pieces the size of sesame seeds,

And those pieces, ground into a hundred powders,

Are scattered on the ground, I will not abandon patience."

Thus he spoke the instructions urging patience to the king, and he also made prayers of aspiration for future guidance. Then, due to the instant ripening of unbearable evil karma upon the king, by the power of that, the king's body immediately burst into a fever-like flame and he died. For a brief moment, he was reborn in hell.

Thereafter, the king's ministers prostrated themselves, joined their palms together, and with intense remorse, confessed their transgressions to Kṣāntivādi. The great sage bodhisattva compassionately reassured them. By proclaiming the vast deeds of the bodhisattva and teaching the Dharma of the Great Vehicle, the king who had been dwelling in hell passed away, and immediately after that, together with his ministers, subjects, and entourage, were reborn in the realm of the gods.

This is an excerpt from my teaching on patience, part of a larger teaching on the Six Paramitas, or Six Perfections, which I wrote in Tibetan and which were subsequently translated into English with the help of translation software, Monlam AI, and some further editing by my student, Karma Choeying.