What is purification practice?

Vajrasattva.png
See p. 87-88 of Oral Instructions for a Vajrasattva purification practice — short & sweet, but powerful.

For the inner demons who do not come out into the open, or at least only in such shadowy ways that we cannot properly identify them, purification is immensely helpful. It is also very helpful when we are overwhelmed by appearances and need extra help in overcoming them.

Lay down that burden

A lot of people are laboring under a heavy burden of unresolved sadness, which may be why they don’t like being left alone with their own thoughts for even 12 minutes.

Stubborn recurrent sadness is still no match for purification practice – and we can feel that we are purifying not just that karmic appearance or karmic tendency but ALL similar versions since beginningless time. For example, if you have been suffering from attachment, you can use that as an example, and purify all your attachment since karma 4beginningless time. If you have been getting irritated with the sweet people around you despite your best intentions, you can purify your needless irritation since beginningless time. If you are feeling depressed because “things just aren’t what they used to be!”, you can even purify all that despondency since beginningless time.

Magnet for misfortune

Bad karma is a magnet for misfortune. And it ripens in different ways, for example irritation or anger we have had in the past can ripen as an experience (eg, someone does something we find really annoying) or in the tendencies we have to react in a certain way (eg, we get really annoyed.) Karma also ripens in the way our environment in general appears to us (eg, not quite right, uncomfortable), and even in the type of rebirth we have taken. You can read all about these four fascinating effects of karma in that chapter in Joyful Path of Good Fortune. They explain a lot.

karma 3So if we don’t like something that is happening to us or how we feel about it or indeed how we are reacting, this is a perfect reminder to us to purify this karma. Taking responsibility for our karma can turn our lives around, as Gen-la Khyenrab said the other day.

The power of promise

The power of promise is one of the four opponent powers of good purification practice, and it purifies our heavy tendencies to negativity that we lug around with us from familiarity with these in the past. So after a good purification practice, we promise not to do that thing, whatever it is, again. But, as a friend of mine was saying yesterday, sometimes it’s hard to know what exactly to promise. For example, declaring “I will never get angry again!” and a host of other big promises is unrealistic – we are likely to forget them sooner or later and blow it. So we then get discouraged that we are not keeping our promises, wondering if we’ll ever remember them for longer than ten minutes, and whether there is even any point in making any more promises when we are so useless at keeping them.

What I like to do to make effective promises, I told her, is tie in my purification practice to whatever is coming up in my life – as part of my mind-training, transforming difficulties. For example, in her case, she has been feeling despondent because something she really wanted to happen didn’t happen, and she also blames herself because that is her tendency. Soooo, what I would do in that situation, having recognized karmathat tendency in me, is purify that situation, and while I am at it to purify all my tendencies to feeling despondent and lacking self-worth since beginningless time. Then, once my mind felt all cleaned up from this tendency due to a good purification practice, I’d promise to not feel despondent again in similar circumstances. I am likely to remember that promise as it ties into what I am up against and I therefore have a vested interest in remembering it, in incorporating it into my mind-training. And it is powerful because I want it; it is not a vague open-ended promise, but one stemming from my everyday wishes to stay happy despite this thing or that thing not working out.

Phew! I can get rid of all of it!

35-Confession-BuddhasEven when we are a bit vaguer about all the negative actions we need to purify and the kinds of effects these are specifically wreaking on our day-to-day lives, it still works very well to do a general spring-clean of our mind. I really enjoy doing prostrations to the 35 Confession Buddhas first thing in the morning (and before you get impressed, it takes less than 10 minutes), purifying basically everything I could possibly ever have done. There are some great words in that Mahayana Sutra (written by Buddha Shakyamuni himself), such as “I confess without concealing or hiding anything.” The Buddhas know exactly what we need to purify even if we don’t; that’s an advantage of omniscience. So we praise them: “Who have become witnesses, who have become valid, who see with their wisdom.”

Dry rot creeps up on us without us noticing, until the fabric of our house is destroyed. We’ve forgotten the vast majority of our negative minds and actions, which is why we contemplate these when we purify – not to feel bad but because we want all the mold, visible or not, to be gone as it is affecting our minds and our lives. We purify our greatest delusion first, whatever keeps coming up; but at the same time we want to purify the whole lot, and we can. Our negativity is mere imputation and literally no match for omniscient wisdom.

Turn on the lights for goodness sake!

You know how horror movies always take place at night in the pitch black and you just wish someone would turn on all the lights? And you know the darkness of our ignorance? The Confession Buddhas and Buddha Vajrasattva throw open the shutters to broad cosmic daylight and the sunshine streams in everywhere.karma 1

The ultimate purification is mixing with the mind of bliss and emptiness so that we destroy our ordinary appearances and conceptions – that is what will tear the whole samsaric moldy structure down so we can build ourselves and others a celestial mansion of delight. So we request Vajrasattva:

Please permanently purify my non-virtues, downfalls, and ordinary appearances and conceptions.

And then let him enter through our crown, dissolving into our “inner darkness”, vanquishing it instantly and permanently.

Whether we are doing Vajrasattva purification or the 35 Confession Buddhas practice, we feel their purity flooding into us, we don’t hold back. Our negativity doesn’t exist from its own side – like everything else, it is mere aspect of mind. Purify the mind by mixing it with the extraordinary bliss and wisdom of enlightened beings and where’s that negativity going to go? Nowhere, is where — it disappears, because it is only appearance to mind.

karma 2Build some purification practice into our daily lives, therefore, and we can relax — as Gen-la Khyenrab also said the other day. And it doesn’t have to take long, especially if you are convinced it is working. How long does it take to switch the lights on?

I believe there is nothing that a well-aimed Vajrasattva mantra cannot purify.

We don’t talk about the subconscious in Buddhism but we do talk about subtle and very subtle levels of mind and, even if we can’t yet reach these directly ourselves, the Buddhas certainly can as, in fact, this is their abode, their being. It’s where they hang out. Kind of fun to hang out with them, don’t you think?!

Good purification is like having a massive spring clean of the mind, it feels amazing, uplifting. We feel that we can do anything now, for the slate is clear, today is a brand new day.

Over to you! Comments and queries on purification practice are welcome.

Karma and us

Some of you may remember the inappropriate attention I paid to the supposed theft of two bikes two summers ago… bikes that turned out not to be stolen at all.

clear sky cafeWell, some months ago, the big blue bike was stolen “for real”! Someone really wanted that bike. We’d locked them to a palm tree on a relatively busy pathway near the Clear Sky Café, and whoever it was must have pretended to be busily opening the lock whilst actually sawing through it. We figured he must have needed it for himself, rather than for sale, as he left the other bike standing there.

It is good I’d had the rehearsal earlier! And it would have been way too much of an indictment on my progress as a meditator if I had gone through all those mental acrobatics again… So this time, when we returned from two hours on the beach to the sight of no bike, I was prepared, and stayed totally calm. Imagine that!

(The cynical amongst you might say that I stayed calm because it wasn’t actually the bike that I ride that was stolen – my red bike was still next to the palm tree … Or you might ask who doesn’t feel relaxed after 2 hours on the beach?! You’d have a point. But I still claim a small victory.) stolen bike

A few conclusions from this latest bike saga:

Everything has a cause

As we started to walk with the remaining bike on the long journey back home by foot, we wondered whose karma it was and what kind of karma it was.

Everything has a cause. Nothing arises from nothing – a phenomenon arises from something that’s in the same substantial continuum. Physical things must arise from physical causes. The cause of an oak tree is an acorn seed, the cause of a flood is rain, and the cause of our human body is the union of our mother’s egg and father’s sperm.

Buddha was a scientist of the mind who penetrated the actual causes of our mental experiences. He observed that if an action is motivated by a good intention, such as compassion, an experience or feeling of happiness results; but if an action is motivated by delusion, such as anger, it is the actual substantial cause of a suffering experience. Also, there are neutral actions that give rise to neutral experiences. Buddha talked in detail about actions that cause negative effects and those that cause positive effects. He helpfully listed ten negative actions to avoid: killing, stealing, sexual misconduct, lying, divisive speech, hurtful speech, idle chatter, ill will, covetousness and wrong view. By abstaining from these, we avoid having to experience their painful results. By practicing positive actions, such as generosity, kindness, patience, cherishing, love, compassion and wisdom, we create the causes for happiness. In this way, we can gain control over the experiences of our life and make it successful.

Bill Meyer put it this way:

Every thought is a seed.  If you plant crab apples, don’t count on harvesting Golden Delicious.

Purification and accepting what is

VajrasattvaIt is worth remembering the teachings on karma often, and especially when we are really suffering deeply– that way we can assume some responsibility and feel less like a hopeless, hard-done-by victim. We can start getting the control back over our lives by purifying all the crud causing this kind of suffering since beginningless time so we don’t have to go through it ever again. Vajrasattva purification is immensely helpful for this, makes you feel lighter again inside, optimistic for the future. The complete blissful purity of all enlightened beings appearing as Buddha Vajrasattva obliterates the heavy karmic load we are bearing, which has been weighing us down year after year and life after life without our even realizing it. If we let our suffering remind us to purify what is actually causing it, this suffering itself leads us straightaway to far less suffering now and in the future! Therefore, suffering is not inherently bad and we can accept it.

We can also accept patiently if we understand this is all karmic appearance to mind — deceptive appearances with no existence from their own side. Our unbearable situation is the reflection of our own delusions and the karma they spawn, no one else’s fault, which means, very fortunately, that to be happy again we don’t actually have to wait helplessly in the (often futile) hope that others might improve. A good friend once said:

“Leave the object alone. Change the mind.”

Real deep, inner refuge and peace comes from doing this, rather than from struggling with the external situation that seems so inherently painful but in fact is not.

Whatever we think and feel depends on our karma

In this very useful manual explaining everything you need to know about your mind and how it works, it says:  

The general function of feeling is to experience the effects of previous actions, or karma. ~ How to Understand the Mind

Feeling is defined as a mental factor (or state of mind) that functions to experience pleasant, unpleasant, or neutral objects. Feeling accompanies every fleeting moment of mind – there is never a time when we are not feeling or experiencing something.

Have you ever come across an object that doesn’t feel pleasant (or good), unpleasant (or bad), or neutral? I can’t think of any; if you can, please let me know in the comments.

In truth, objects are not good, bad, or neutral from their own side – what they are depends on our minds apprehending them, and specifically on the mental factors of feeling and discrimination. Discrimination distinguishes one object from another and, when associated with conceptual minds, functions to impute, label, or name objects. As Geshe Kelsang says:

The defining characteristics of an object do not exist from the side of the object but are merely imputed by the mind that apprehends them.

How we discriminate and experience things depends entirely on our states of mind and our karma. This is rather a significant observation by Buddha.

What are your thoughts on ice cream?
Ice cream makes you happy
Nice try, Wall’s!

Do you like ice cream? And don’t you think it’s funny how if we like something we assume it is nice from its own side? We project or label niceness onto the object and then think that niceness inheres in it. We do this all the time. “Ice cream is great!” you may say, really believing that. However, if ice cream was really great, everyone would think so, yet I for one am more likely to say “Ice cream is okay, sometimes,” which is a fair enough comment from my point of view, and some Eastern cultures just as validly (from their point of view) say “Ice cream is disgusting, it is like eating snot.”

If the people who think ice cream is inherently great just because they like it insist that everyone else thinks that too, then we are in for trouble. And we do this kind of thing all the time, getting into conflict by assuming that the world is WYSIWYG (what you see is what you get) and therefore people must have a screw loose not to feel good about the things and the ideas we like, such as our politics, our religion, our country, our friends, and so on.

The same goes of course for thinking things are bad just because we personally discriminate them as such.

Buddha’s observation that everything depends on how we are discriminating and feeling it, both of which are states of mind, might seem obvious once it is pointed out, but we would behave quite differently if we were to live by it. We over-trust our highly subjective and fleeting discriminatory labels and feelings, believing that they are telling us the whole truth and nothing but the truth about the way things actually are. Then we generalize the way we think and feel out to everyone else, often with disastrous consequences.

More on the bikes in part 2 later … meantime, do you believe in karma? Have you got any karma stories you’d like to share?