Transcription of a discourse delivered on the Vajrasattva Festival of 2007
Prostration to Buddha Sakyamuni:
Out of great compassion, he adopted the turbid world,
Made five hundred great aspirations,
And was praised as white lotus,
I prostrate respectfully to my Guru Buddha, the Compassionate One.
Speedy blessing of Guru yoga:
From the holy site of Mount Wutai,
The blessings of Manjushri are dissolved into the heart,
I pray at the feet of my Guru Jigme Phuntsok,
To bestow heart transmissions and blessings.
The reason I am delivering an address today is because, for the numerous people who have attended this Vajrasattva Festival and are diligently practicing Vajrasattva purification, most of you are uninformed of the basic practice of purifying negativities and its imperativeness. If this is the case, even if you were to repeat many mantras, the result would not be very effective. Therefore, I will give you a brief introduction of the Vajrasattva purification practice.
I. THE NECESSITY OF PURIFYING NEGATIVITIES
Ten Cakras of Kstigarbha Sutra says, according to the teachings of the Buddha, two types of people do not have negative actions: the first type are those who never sow deeds of negativities, they are called the ones who establish the banner of Buddhism; the second type are those who, after having committed wrongful behaviors, confess and purify their negativities with regret, they are called the ones who destroy the banner of Mara. They can both be called holders of Buddhism, or the purified ones possessing bravery.
His Holiness Jigme Phuntsok had repeatedly told us that, as a Buddhist practitioner, it is best to avoid all forms of unwholesome actions since childhood. In this time when Dharma is in decadence, however, it is very difficult to do so. Before and after having taken refuge, lay practitioners have committed the physical misdeeds of killing, sexual misconduct and stealing; the verbal misdeeds of lying, harsh words, worthless chatter and sowing discord; and the mental misdeeds of covetousness, wishing harm on others, wrong views, slandering Buddhism, destroying physical representations of the Three Jewels, breaking many pratimoksa vows, Bodhisattva vows and tantric vows. Even us, as monks and nuns, have intentionally or unintentionally transgressed precepts due to our destructive emotions and habitual patterns accumulated since beginningless time. Whether we can remember them or not, the negative actions that we have done are quite copious. It is therefore rather difficult to become the first type of person. Therefore, we should aspire to become the second type – those who have performed negative actions, but are willing to confess and purify in front of Vajrasattva. This is the imperativeness of purifying negativities.
Do we really need to confess and purify? The answer is absolutely. The city dwellers, in particular, have accumulated much negative karma, and if they do not purify now, the effects of their destructive behaviors will follow them, and very likely leading them to lower destinies of hell, preta realm and animal realm in the next rebirth, and will have little chance in liberation from suffering. Therefore, we must all confess and purify, and understand the imperativeness of purification.
II. THE CAUSE OF PURIFICATION PRACTICE
The fact that we have encountered the Vajrasattva purification practice within this very life is proof of our extraordinarily good fortune. Those who have learned The Hundred Actions Sutra and The Sutra of the Wise and the Foolish all know that in these sutras, despite the industrious confession and purification throughout their lives, the people who have sown unwholesome deeds were unable to purify all their negativities, and their negative karma would still come into maturation in the next life. Why is that? It is because they have not encountered a particularly powerful subject to which they can address their confessions.
Vajrasattva purification sadhana is an extremely powerful practice. In The Union of the Secret Minds Tantra, it is said, “As for the six-syllable mantra of the Noble Vajrasattva who is the union of the Buddhas of three times, those who hear the name of the mantra is evidence that they have performed wholesome deeds in front of various Buddhas, and they are bound to be born in the realm of Vajrasattva. They will receive blessings from Buddhas, and gain understanding of the Mahayana doctrine, possess extraordinary abilities, including the sight of perfect wisdom, and they will become the son of Buddha.” Therefore, having encountered such a pure practice, we have extraordinarily good fortune indeed.
During the practice, I hope you can place an image of Vajrasattva in front of you, and repeat the mantra as you visualize. The power of Vajrasattva mantra is immense. Even if you are unable to visualize Vajrasattva, the power of recitation alone accrues considerable merit. But if you can visualize very clearly, it is much more beneficial.
At the moment, in our Larong valley, we can hear the sound of Vajrasattva mantra everywhere. This is also the blessing of Buddhas and Bodhisattvas as well as His Holiness Jigme Phuntsok. So many people are single-mindedly praying to Vajrasattva. Personally for them, this can purify their negative karma since beginningless time; for the whole world, this practice has a far-reaching effect in maintaining world peace. The negative emotions of sentient beings, the conflicts between men, the wars between countries, all of these can be eliminated by the sound of the mantra.
III． WHY CAN VAJRASATTVA PURIFICATION PRACTICE PURIFY NEGATIVITIES AND OBSCURATIONS?
Why can this mantra purify our negativities and obscurations? In the Vajrasattva’s Three-fold Wrathful Transformation Tantra, it is said, “Reciting the Vajrasattva Mantra for 100,000 times can even purify the transgression of root samayas.” When clarifying this scriptural evidence, His Holiness Jigme Phuntsok said, “If people of the past recited the mantra for 100,000 times, in the age of decadence of the Dharma, we need to multiply it by four, which means we must recite the mantra for 400,000 times.” In Tantric Buddhism, the most serious downfall is the transgression of samaya. If such downfalls can be purified, then all the other kinds of negative actions can definitely be purified too. As the sutra states, “The serious downfalls committed throughout a thousand eons can be purified in one session of purification practice where one gives his utmost effort.”
Some people may say, “I had committed horrible negative actions as a non-practitioner – killing, brawls, slandering the Dharma, holding wrong views, etc. Is there still a chance to purify them?” With conviction, there will certainly be a chance to purify them. One’s motivation is essential. Not only does Buddhism claim thus, many psychologists and medical scientists also believe this to be true. For example, when people recite the verse of auspiciousness together, it has an effect the favorable development of all things on earth. An American scientist discovered after years of research that, to the same object, a flower, for example, if one says abusive words to it, it will wilt before long, whereas if one says loving words to it, its life span will be particularly long. The Japanese also discovered that, to the same kind of water, if someone praises it constantly, the crystallization will take the shape of a lotus flower, whereas if one repeats harsh words to it, its crystallization takes a very ugly shape. Therefore, if we recite the mantra with strong regret, any kind of negative karma can be eradicated. This should not be a problem.
There is another reason. Vajrasattva is a Buddha. When he was in the cause ground, he made a great aspiration, “May I be present in front of all beings who have accumulated heavy negative karma, and if those who recite my mantra cannot purify their negative karma, then I will not achieve Buddhahood.” Later, the aspiration of Vajrasattva came true, and he became enlightened and abides in a pure realm.
From this we can see that Vajrasattva mantra is different from the name of other Buddhas. Although the names of Buddha Amitabha, Buddha Sakyamuni and the Medicine Buddha are all extraordinary, [they have different effects due to] the different aspiration of each Buddha. This is analogous to the different college graduates having different fields of expertise. The Buddha that is most effective in helping us purify our obscurations and negativities is Vajrasattva. This is also a reason why we should pray to Vajrasattva.
So we can know from relevant scriptural evidences that recitation of 400,000 times’ Vajrasattva mantra can purify our unwholesome deeds accumulated in the past. Also, Vajrasattva had personally made vows in this regard, and through the power of his vows, our negativities will definitely be purified, just as the power of Buddha Amitabha’s aspiration can grant us rebirth in the Pure Land by reciting his name. So, we must be mindful of this extraordinary vow of Vajrasattva.
IV. Method of Purification
We practice purification by applying the four opponent powers. The Sutra Teaching the Four Dharmas says: “When a bodhisattva applies the four opponent powers, all unwholesome deeds accumulated can be overcome. What are the four opponent powers? They are the power of regretting having done wrong, the power of action as antidote, the power of resolution, and the power of support.” This scriptural evidence was cited by Longchenpa in Finding Rest from Illusion, so I will not go into too much detail on the four opponent powers. For further knowledge in this subject, you should consult the Words of My Perfect Teacher and the Commentary on the Prayer of Sukhavati, in which you will find detailed teachings.
Relying on the power of Vajrasattva’s blessing and our own confession and purification, we should put our minds into the recitation of the mantra during these few days. Many people have come here to attend the prayer festival. Although we have not put out any official notice of this prayer festival, you are gathered here by virtue of your own resolution. This has a great significance. Why? Because life is impermanent, and, without attending this Vajrasattva prayer festival, we will die without having purified our negative karmas, which will remain in our mental continuum. Once they come into maturation, we will never be liberated from samsara, and this is truly frightening. What appears to be just a prayer festival is, in fact, an opportunity for each one of us to purify our negative karma. Just as a fire burning up a seed, with the application of the four opponent powers, our negative karma accumulated through the past will all be burned up, and our mental continuum will definitely be purified.
So how does one practice purification? First, we must admit that we are wrong. Whether this means that we have killed in the past, or that we have transgressed precepts, we should feel a strong sense of regret analogous to the regret we feel after having taken poison (the power of regretting having done wrong). From this moment on, even when our life is at stake, we will never repeat the same kind of negative action. If we have this kind of resolution, our negativities are bound to be eradicated. If we really can’t do this, then we should try our best to refrain from wrong and do good (the power of resolution). After this, relying on the power of Vajrasattva, we should confess and purify wholehearted (the power of support). When we practice purification, it is best to place an image of Vajrasattva in front of us, and visualize ourselves in front of Vajrasattva as we confess and purify: “I, (say one’s name), have done such and such wrongful deeds in such and such times…” You should make a confession of the unwholesome deeds that you have done one by one, and relying on the blessing of Vajrasattva, all your negative karma will be eradicated (the power of action as antidote).
V. Visualization
A detailed explanation of the steps of visualization can be found in the Words of My Perfect Teache: imagine a white Vajrasattva on top of our ordinary bodies. As we recite the hundred-syllable mantra, a rain of ambrosia falls upon us and cleanses our mental continuums. Then visualize Vajrasattva dissolving into ourselves, and our bodies emanate lights, which we make offerings and offer as charity. Lastly, the whole universe dissolves into the beings dwelling in it – the Vajrasattva of five families. Then, one by one, they melt into light and dissolve into ourselves, and then visualize ourselves dissolving into the Dharma-dhatu. Remain relaxed in this state for a while. When thoughts start to arise, see clearly the whole universe and the beings it contains as the wonderful manifestation of Vajrasattva.
Today, I will make a brief introduction of H.H. Jigme Phuntsok’s Vajrasattva Purification Practice Sadhana – the Wish-Fulfilling Jewel.This practice is quite simple. For those of you who never practiced the generation stage and the perfection stage, to visualize the Buddha-figure in union with his consort in profound practices with impure thoughts is quite unreasonable. According to the steps of practice in Tantric Buddhism, we should start from the Outer Tantras, and visualize a lone Buddha-figure, and when we become more skilled in visualization, we should then practice the generation and perfection stages step by step, before launching ourselves into more advanced practices.
In view of the fact that most of you are beginners, it is best to visualize in the following way:
In the void in front of us adorned with floating white clouds, visualize a white lotus flower with a moon-disc on top of it. Seated on it is the figure of a lone Vajrasattva: his body is spotlessly white, he is seated in the vajra posture, holding a bell and a vajra, his whole body adorned with the thirteen ornaments of the sambhogakaya. Thus, Vajrasattva, in his noble appearance, emanates bright lights.
Of course, in some practices, it is required to visualize Vajrasattva on top of one’s head. In this single Buddha-figure practice, we should visualize Vajrasattva in the void in front of us. Usually, when we recite the name of Buddha Amitabha, we visualize him in front of us, but according to certain Mahayoga and Anuyoga sadhanas in Tantric Buddhism, it is required to visualize the Buddha-figure on top of one’s head. The same goes for certain practices of the Buddha of Limitless Light.
As a beginner, we should visualize Vajrasattva sitting in front of us, smilingly facing us, looking at us with compassion, his eyes of wisdom glazing at the pitiful being of the cosmos of a billion universes. After visualizing thus, pray with faith in front of Vajrasattva, and at the same time recite the Vajrasattva mantra. There are many ways of reciting the mantra: for example, you can recite as you visualize the mantra spinning or emanating lights. You can recite the mantra as a way of praying. You can also recite the name of Vajrasattva. Not a lot of people know about [visualizing] the shining or spinning mantra. This is not a big deal. Just single-mindedly recite “Om Vajra Sattva Hum, Om Vajra Sattva Hum” in front of Vajrasattva, while remembering and confessing every single wrongful deeds that you have done. Then, Vajrasattva emanates light, which is devoted as offering and charity. After that, the light and Vajrasattva both dissolve into ourselves, and our negative actions accumulated through beginningless time have been purified. Lastly, make dedication and recite the prayer for auspiciousness.
There were some people who thought that the Vajrasattva Practice was too complicated, and they did not succeed in visualization. Today, I will confer to you a simple practice – the Wish-Fulfilling Jewel by H.H. Jigme Phuntsok. At the beginning, you should take refuge and generate the bodhicitta mind; then visualize Vajrasattva in front of you, the light emanated from him shines through the ten directions, then visualize everything dissolving into you, and all beings are turned into the image of Vajrasattva. Remain in this state as you dedicate the merit.
Actually, this practice is rather simple. For those who do not have a solid basis in the profound practices of Tantric Buddhism, it is enough to just practice Vajrasattva visualization [following this Sadhana]. It is also said in the concealed text that H.H. Jigme Phuntsok had revealed in the lake of Lotus Jewel that this Vajrasattva practice will benefit beings extensively. Since you have already come here, you should take it to your heart while reciting the mantra of Vajrasattva. This is also one of the teachings that His Holiness Jigme Phuntsok left us.
This time, there is no need for practicing other sadhanas. Mipham Rinpoche told us, “Samvara, Hevajra, Guhyasamâja vajra, Kalachakra, Heruka, Vajrakilaya…all of these Buddha figures are in fact manifestations of Vajrasattva, who is the union of Buddhas of the three times and ten directions, and all esoteric and non-esoteric mantras can be included in the six-syllable mantra.” So, reciting the Vajrasattva mantra is equivalent to reciting the mantras of Amitabha, Sakyamuni and various other Buddha figures. Reciting the Vajrasattva mantra is in fact reciting all mantras. Some teachings also state that it is best to recite the hundred-syllable mantra. If you really can’t manage to recite it, then you can replace it with the Vajrasattva mantra.
Therefore, this is a very precious opportunity. I hope everybody can recite single-mindedly. You should keep reciting the mantra even when you go back home. Although your friends and relatives did not attend this prayer festival this time, if they can manage to complete the 400,000 times’ recitation at home, it can also grant them the merit tantamount to personally attending this prayer festival. As for the volunteers who are working here, you should not give up your volunteer works, but for everyone else, there is nothing more important. We should all confess and purify wholeheartedly. Ordinary people have accumulated negative karma as large as Mount Sumeru. It is impossible for them to not have any negative karma. It is only through purification with the Vajrasattva mantra can we have a chance in liberation. Otherwise, what happens after our death will be truly horrifying.
Now, I will confer to you the hundred-syllable mantra and the mantra of Vajrasattva:
Hundred-syllable mantra:
OM VAJRASATTVA SAMAYA MANUPALAYA VAJRASATTVA TENOPA TISHTHA DRIDHO ME BHAWA SUTOKHAYO ME BHAWA SUPOKHAYO ME BHAWA ANURAKTO ME BHAWA SARWA SIDDHI ME PRAYACCHA SARWA KARMA SU TSA ME TSITTAM SHREYANG KURU HUNG HA HA HA HA HO BHAGAWAN SARWA TATHAGATA VAJRA MA ME MUNCA VAJRI BHAWA MAHA SAMAYASATTVA AH.
Vajrasattva mantra:
OM VAJRA SATTVA HUM, OM VAJRA SATTVA HUM…
Ok. Because time is getting late, and the prayer festival starts quite early tomorrow, I will conclude here. Let us all dedicate our merits together!
