Sep 15, 2020

Posted by in BUDDHISM IN OTHER LANGUAGES | 21 Comments

NEAR-DEATH KARMA ( Cận tử nghiệp)

NEAR-DEATH KARMA
Recently there is one query from [email protected] who asked about the influence of the near-death thoughts to the result of being reborn into the Pure Land. On this occasion, I am going to give you all further explanation, which will provide a deeper understanding of what I have taught you earlier on the same topic. In one article named “How to have an eternal life?” on chanhtuduy.com, I mentioned about attaining liberation in the Intermediate existence body. I would like to affirm that all the spiritual means which were taught by the Buddha are meant to help sentient beings attain liberation, mostly it depends on the diligent practice and the self-encouragement from the Buddhist practitioners. Regarding cultivation method of Amitabha Recitation of Pure-Land Buddhism, it is applicable to any practitioner, no matter what their genders or societal positions. It is definitely an extraordinary means! However, how about its effect in reality?

Bodhisattva lay practitioner Li Bingnan, the author of many Pure Land Buddhism books

Professor Li Bingnan, who is a lay practitioner and Master Chin-Kung’s Dharma teacher after 30 years of leading his disciples to recite the Buddha’s name, once asserted in his book about the method of Amitabha Recitation that only those who achieve the state of “samadhi” (a state of phenomenal or noumenal single-mindedness) can generate proper bliss energy that is compatible to the transcendent realm of the Buddhas and Bodhisattvas. Accordingly, those practitioners in the hour of death will be escorted to the Pure Land! The practitioners who gained that kind of proficiency must be rare.

What is “the Dharani for pulling out karmic obstructions and obtaining rebirth in the Pure Land?” Professor Li Bingnan particularly addressed that “evil karma” has been accumulated from infinite lives previously. In this life, Pure Land practitioners recite Amitabha Buddha’s name diligently to hinder evil karma to grow; at the same time, those karma will be eliminated gradually within the current life for them to be reborn into the Pure Land. Of course, just in case the practitioners are managed not to sow more evil seeds. So it is like making an effort to turn raw sand into cooked rice, in case someone keeps creating evil karma in this life and still wishes for obtaining rebirth in the Pure Land!

The Pure Land

He emphasized it is important for the practitioners not to misunderstand the real meaning of “the Dharani for pulling out karmic obstructions and obtaining rebirth in the Pure Land?”, which will accordingly help them not to engage in self-indulgence. From his book that presented a collection of Pure Land Buddhism teachings, the readers will briefly acknowledge the map to the Pure Land, and the immense compassion of Bodhisattva lay practitioner Li Bingnan.
Another great example of immense compassion can be seen in a book named “The nine most important teachings in practicing Amitabha Recitation” written by Venerable Thich Thien Tam. Like the other Dharma teachers in Pure Land Buddhism, he pointed out that Pure Land practitioners are only “reciting” the Buddha’s name; which means they are not “watching the Buddha’s statue with admiration”, or “visualizing the Buddha” while reciting. However, this is one of four most important necessary conditions to gain rebirth in the Pure Land, which was taught by HH Gyalwang Drukpa XII in his teaching about Amitabha Recitation in Vietnam.

Amitabha Buddha and the Holy saints

However, in order to popularize the cultivation of Amitabha Recitation, Pure Land master purposely addressed “reciting the Buddha’s name” as an easy practice to spread the benefit of this practice to as many sentient beings as possible. This is an act of compassion. They also considered “visualization the Buddha” and “admirably watching the Buddha’s statue” while reciting is reserved only for the practitioners of superior or medium level. These two spiritual methods should have been implemented simultaneously since the beginning of Pure Land Buddhism, which may bring a lot of fruitful outcomes and meaningful experiences to the current practitioners’ generation! Generally, even the practitioners of superior or medium level who choose to pursue Pure Land Buddhism will only have one method to practice – “reciting the Buddha’s name”. They must have had more chances to improve their spiritual competence to higher levels, and correspondingly gain rebirth in the Pure Land at higher dignity rank.

This result is an automatic process because of the resonance of reciting the Buddha’s name, admiring/visualizing the Buddha’s appearance and the Buddha’s realm. On the other hand, you should keep in mind that to every Buddhism sect, it is a must to maintain solid and consistent focus, in order to gain spiritual competence. For instance, a Pure Land practitioner is considered as having a “solid and consistent focus” when his method of practice is going well with the theoretical base of the sect. He only reads and recites three principle Pure Land sutras which are known as the “Three Pure Land Sutras” including the Amitabha Sutra, Infinite Life Sutra and Amitāyurdhyāna Sutra. He only recites the Buddha’s name and the mantra of Amitabha Buddha.

There are temples where monks consistently recite the Buddha’s name; however, they also recite other sutras depending on different “seasons” of the year. For example, “Yulanpen” sutra is recited during July, sutra of “universal doors” is recited in terms of making prayer for peace, the Earth-Store Bodhisattva’s Original Vows Sutra is recited while making rebirth prayer. Besides, they also recite the Great Compassion mantra, Cunde Dharani mantra, making offerings to forsake spirits, etc. While mixing all of these activities, those temples cannot be considered following correctly Pure Land Buddhism! If they combine other charity activities such as relief efforts, normal almsgiving, living creatures release, medical examination, medication service, etc., it can be considered that they try to utilize “the force of blessedness” to be reborn in the Pure Land.

At this point, you must make a clear distinction between these two types of temples, while both of them are cultivating Amitabha Recitation. One is considered as Pure Land Buddhism, which utilizes “the vow of Amitabha” to be reborn to the Pure Land; one another is mixed by different activities and cannot be considered as Pure Land Buddhism. The latter follows exoteric or general scriptures, they utilize “the force of blessedness” to gain rebirth in the Pure Land. An experimental research which was implemented in Master Li Bingnan’s temple provides a clear answer to the efficiency of these two types of temples. He stated that there were only 10 among more than 2.000 Buddhist practitioners who could successfully make it. The experimental research was made by observing more than 2.000 Pure Land practitioners during 25 years of their cultivation of Amitabha Recitation. It can be seen that the rate was just 0.5% for those practitioners who made “solid and consistent focus”, then what could the rate of success for the second type be? Therefore, it is not a coincidence the Buddha declared in the Amitabha Sutra that “Sariputra, do not ever think that a little amount of blessedness and good fortune is enough to gain rebirth in the Pure Land!”.

Family members mourned and cried in one funeral. Illustration picture (Zing.vn)

Dear disciples!

From what I have written, you may have more understanding of Pure Land Buddhism, especially of the cultivation of Amitabha Recitation. I happened to recall a confession of a Pure Land practitioner, who has been reciting the Buddha’s name at home, “In Amitabha Recitation practice, you know the beginning but don’t know when it will end…”. As a Vajrayana practitioner, I am not sure about the answer. I just knew that on the other side of the world, there is one lay practitioner whose name Dieu Am – Dieu Ngo achieved the state of “samadhi” after 22 years of consistently reciting the Buddha’s name. In Vietnam, a temple named Hoang Phap in Ho Chi Minh city frequently holds focused groups for this practice. However, I have never heard someone achieve “samadhi” state.

I have read many books about Pure Land Buddhism; however, I have never seen any author give a detailed explanation about the stages of mind staying that a practitioner will experience before attaining the state of “samadhi”? I have gone through an excellent book named “Crossing the samsara to the Pure Land” written by Venerable Thich Pho Huan, or “Ten main teachings about Amitabha Recitation” written by Venerable Thich Thien Tam. I found that there was no word referring to the process of mind staying. In Vajrayana Buddhism, there are eight stages of mind contemplation before the practitioners achieve the final stage (the 9th stage) of samadhi. For that reason, Pure Land practitioners keep reciting the Buddha’s name as long as they are alive, without knowing when they will reach the final destination. They may feel a monotonous rhythm as if they keep walking on an endless road without being supported by any signpost, or any instruction; therefore, they may soon get tired and choose to stop somewhere along the journey.

The act of “reciting” cannot go hand in hand with any state of mind staying because of the nature of sound, which comes and goes by the movement of sound waves. In Vajrayana Buddhism, “reciting” practice is made by reciting mantra along with visualizing Avalokiteshvara outside and inside. Therefore, there is a process of mind staying which includes 9 stages: the first stage is “directed attention”, the 2nd stage is “continuous attention”, the 3rd stage is “repeated attention”, the 4th stage is “close attention”, the 5th stage is “tamed attention”, the 6th stage is “pacified attention”, the 7th stage is “fully pacified attention”, the 8th stage is “single-pointed attention”, and the 9th stage is “attentional balance/Perfectly still”. Every stage of mind contemplation has its own manifestation, in which the practitioners learn by experiencing; therefore, they discover the weaknesses to improve themselves until perfection.

In my point of view, if the practitioners recite the Buddha’s name, together with visualizing the Buddha, they will also experience 9 stages of mind contemplation. However, there is almost no place in our country that can teach this method. So that Pure Land Buddhist practitioners just focus on reciting the Buddha’s name and have no idea about which stage they are experiencing until they die. It is possibly the reason why Pure Land Buddhism placed a strong emphasis on conducting supportive recitation to assist dying practitioners, to make sure they will not forget about reciting the Buddha’s name in the Intermediate existence body.


According to what has been shared that was derived from lay practitioner Dieu Ngo’s experience, it is extremely hard to follow strictly all the conditions, such as the space that is used for conducting supportive recitation must be absolutely restful and tranquil, all the children, family members and relatives are not allowed to cry, all the supporters must be fully focused on reciting. The problem is we have to be concerned about other sensitive matters such as physical means of the family, the relation and emotions between them, etc. which are hard to guarantee. Moreover, it must be better to depend on one’s own effort, which means we should depend on ourselves than on others, or the community. Accordingly, among dual powers, one’s own strength or endeavors by self-cultivation of Amitabha Recitation plays the most important role. Only by then, the practitioners will obtain the saving power from Amitabha, the Buddhas and Bodhisattvas. Once again, it is mandatory for Pure Land practitioners to encounter one sufficient condition: achieving the state of Samadhi.

In a book named “To end the cycle of birth and death” that was translated by monk Thich Quang Phu in 1959, many kinds of phenomena that happen after one’s death in the Intermediate existence body were described. Many practitioners from other Buddhist sects take this as the guideline for implementing rebirth prayer for forsake spirits. I have read and admired the detailed instruction given for the spirit in the Intermediate existence body. However, when I started learning and practicing Vajrayana Buddhism, I recognized that it was just a small part of the whole picture which was presented in Vajrayana Buddhism by Guru Rinpoche Padmasambhava in many of his legendary books. For example, “The Great Liberation through hearing in the Bardo”, the one was written in the 8th century. Later on, there were many Vajrayana Buddhist practitioners of superior level who wrote about this topic during the 20th century. Among those works, there is one famous book named “A Treasury of Sublime Instructions on Perception of Primordial Wisdom” written by Orgyen Kusum Lingpa, a Nyingma lineage holder, Tibetan Buddhism.

It is understandable. Vajrayana Buddhism in general, and Tibetan Buddhism in particular has created a treasure of sublime teachings which explained in detail about phenomena and the method to achieve liberation in the Intermediate existence body. I am not sure whether other Buddhist sects have written about this topic!
Dear disciples!
In response to your wish, I am going to explain the most important factors that you should focus on in your cultivation. There are three main factors, which act like three legs of a cooking tripod that make a strong support to the liberation “cooker”, including: Renunciation, Bodhicitta, Emptiness (the Perfection of (transcendent) wisdom/Prajna-paramita). When a practitioner determines to get liberation, he minifies or eliminates the emphasis of worldly affairs, it is an illustration of “renunciation”. This is made with a noble motive. However, while practicing renunciation, it should be done simultaneously with disposing of the attachment to the Five Desires (wealth, beauty, fame, food, and sleep).


You should keep in mind that it should be done gradually, until we become less and less clinging to them under the mind aspect, not completely inclined towards body and speech aspects. There are many practitioners who cling to the term “permanent vegetarian” and interpret that term as “compassion”; they consider that as a “practice” in Buddhism and use it as a means to show off their “superior” level of cultivation, especially lay practitioners. They tend to disregard those who eat meat. That is indeed not a practice of renunciation, but clinging. Please contemplate on the teaching of Indian Buddhist master Tilopa to Naropa that said “The Five Desires do not create harms by themselves, but cling to those desires do”. Those practitioners who insist that meditation means sitting cross-legged in a quiet space are also illustrations of clinging. Meditation actually means “mindfulness”, “without distraction”, “awakening”. You can infer by yourself the other aspects!

Now I am going to explain about Bodhicitta which is the core of Mahayana Buddhism. Only those who walk on the path of Bodhicitta can attain Buddhahood, firstly they start by generating Bodhicitta vow, then they apply Bodhicitta in reality. I understand that all practitioners who aim to attain Buddhahood, meanwhile help other sentient beings walk on the same path are practicing Bodhicitta, that is the representation of Bodhicitta from a Bodhisattva. Do not ever think that Bodhisattvas are those who are surrounded by blindingly dazzling light, sitting on a Buddha’s throne, riding on a five-colored cloud! In many temples that are following exoteric or general teachings, the practitioners always perform merits transference after finishing a recitation session; which is as follows: “May the merit of my practice. Be transferred to all. Disciples and sentient beings. To attain Buddhahood”. Then, it can be seen that they generate Bodhicitta once every recitation session. If they recite three times per day, it means they generate Bodhicitta three times accordingly. Nowadays, it must be ideal for any temple that can keep that level of consistency! However, we should reconsider by asking ourselves, what would they do during the remaining time? Do they keep reciting all the time? Or counting the prayer beads? Or sitting still in meditation position? Or maybe keep reading books?

Meditation actually means “mindfulness”, “without distraction”, “awakening”

Song Nguyen Tantra House follows the teaching of Dilgo Khyentse, a Vajrayana master, head of Nyingma school of Tibetan Buddhism who emphasized the importance of generating Bodhicitta vow in every daily activities such as walking, standing, sitting, lying, eating, drinking, etc.. For example, when sitting, I pray “May all sentient beings achieve the Buddha’s throne”. When standing up, I pray “May all sentient beings achieve the appearance of a Buddha”, etc. In that way, we keep generating Bodhicitta through 16 daily activities. In comparison to recitation sessions in temples, this method multiples the number of generating Bodhicitta around 30 – 50 times. To practitioners who pay attention to every movement to generate corresponding Bodhicitta vow, they will gradually form their mindfulness, awakening, which are the cores of meditation. Each time the practitioners sow the seed for the benefit of all sentient beings, they will reap the fruitful outcomes from all sentient beings in reverse. So that their worldly affairs are automatically solved smoothly by the help of others. This is so-called a three-in-one method. Because of the high efficiency of this method, Guru Dilgo Khyentse once affirmed that “PRAYERS WHICH ARE UTILIZED DAILY ACTIVITIES CAN BE SEEN AS A PATH TO REACH ENLIGHTENMENT”.

Now I am going to explain about the Perfection of (transcendent) wisdom (Emptiness). Pure Land practitioners recite the Buddha’s name to accumulate wisdom. Because the Buddha connotes enlightenment, liberation, and the Perfection of wisdom; therefore, when practitioners recite the Buddha’s name consistently, they will accordingly attain the Buddha’s wisdom due to the law of cause and effect. In Vajrayana Buddhism, the path of Emptiness is paved by reciting mantra and visualizing Avalokiteshvara simultaneously. Mantra is composed from the state of Samadhi by the enlightened ones, reciting mantra will accordingly match the practitioners to the same realm. Avalokiteshvara is the representative of Perfection of wisdom, visualizing consistently the appearance of Avalokiteshvara assists the practitioners to enter the ocean of sublime wisdom..
Vajrayana scriptures have affirmed that reciting mantra while visualizing Avalokiteshvara will enhance spiritual competence many times more than just reciting the mantra. This is the teaching that was taught by Tsongkhapa, a famous teacher of Tibetan Buddhism whose activities led to the formation of the Gelug school. Moreover, one time of visualizing the holy appearance (with pure admiration and devotion) brings an equivalent amount of merits as making unmeasurable holy offerings to 1.000 arhats during 1000 continuous lives. This was explained by Shakyamuni Buddha in the “Sutra of the Mudra of Developing the Power of Devotion”.

Avalokiteshvara

Dear disciples!
In conclusion, every Dharma method will lead to the liberation, and end the circle of birth and death. However, it should be noticed that all Dharma methods and their respective Buddhist sects must gather three main factors: Renunciation, Bodhicitta , Emptiness. Otherwise, no matter how long the practitioners cultivate steadily, the outcome will be very limited; which is like a good essay that lacks the introduction, the body, or the conclusion must end up a low grade, or a cooking tripod that lacks one leg, how can it stand stably? If an essay must consist of three compulsory parts, a Dharma method must gather three main ultimate means that illustrate fully: the introduction, the body, and the ending. You all should read further the book “One life, One mantra” to have a deeper understanding, I won’t explain more.

“One life, One mantra”

 

All the above are my briefing on the main factors that Buddhist practitioners should keep in mind, understand thoroughly, and practice correctly. I hope the article will somehow solve your questions. As the limitation of my wisdom and spiritual competence, the expression of words may not meet the standard, I can only provide this level of explanation to you. If anyone can broaden their spiritual knowledge, I happily transfer all the merits to all sentient beings for their attaining Buddhahood.
Phuoc Thanh Village, 21 November 2013.
Thinley – Nguyen Thanh.
Translated by Mat Tu.


Vietnamese version: CẬN TỬ NGHIỆP

 

  1. Tantra Aradhana says:

    Thank you so much Guru this article was so wonderfully written and gave me even more better understanding from birth to death and the meaning of it and your beautiful teachings mean so much to mean and how helpful and understanding they are it really has help me alot

    Thank you again
    Guru

  2. Tantra Amashuta says:

    Thank you dear holy guru for this explanation. I read parts of it 3 times to be sure I understood it correctly. I need to work on bodhicitta vow more often. I do not think to do this as you had said, with every action I make. Thank you. Om mani Padme hum.
    My you live long for sale of all sentient beings and my they all come to know buddha.

  3. Mật Phê Rô says:

    Dear Guru!
    I have read article.
    Thank you so much!
    Pray Guru good health, live long because benefit of all beings.
    Pray covid 19 end.
    Om Mani Padme Hum!

  4. Mật Huệ Bích (8 tuổi) says:

    Dear Guru,

    I have read the whole article,

    Thank you Guru,

    I pray for the health and longevity of Guru for the sake of all sentient being,

    I pray for the Coronavirus disease soon over,

    I pray that all sentient being attain the happiness of Buddha nature,

    Om Mani Padme Hum.

  5. paul yawney says:

    Dear Holy Guru, I bow head to lotus feet. I have read the article and found it very informative. I had read about Pure Land long ago but it was not as clear as you have made this. I will be reading it again. No matter which path you take it must involve all of you, effort and commitment.Thank you for your wisdom. May Holy Guru and consort live long and happy lives. OM MANI PADME HUM. Tantra Himataru

    • Nguyên Thành
      Nguyên Thành says:

      Thank you for your comment. I am glad that you find this article informative and clear to understand after your experience with other Pure Land materials. Please read more!

  6. Mật Văn Pháp says:

    Kính bạch Thầy!
    Con đã đọc bài, con cầu nguyện sức khỏe cho Thầy, Cô vì lợi chúng sanh.
    Om Mani Padme Hum
    Cầu cho dịch covid tiêu trừ

  7. Mật Chi says:

    Dear Guru
    I rejoice when l read your commentaries.
    I pray for Guru health and longevity.
    Pray for the corona epidemic soon to be spent.
    Om mani pedme hum

  8. Mật Hữu Tâm says:

    Kính Bạch Thầy
    Con đã đọc bài viết này rồi ạ
    Con vô cùng hoan hỷ tán thán công hạnh của vị Thầy đã từ bi viết một bài pháp,và luận giảng cho chúng con hiểu được cách tu Phật, và chỉ dạy tu tại gia cho như chúng con được hanh thông, thành đạt trên cõi Bà ta này. Con tạ ơn vị Thầy đã không ngừng nghỉ ngơi,để viết bài, luận giảng, và phát lồ Bồ đề tâm cho chúng sanh được giác ngộ tối thượng trên cõi ta bà này.
    Con thành tâm cầu nguyện sự trường thọ của Thầy vì lợi lạc tất cả chúng sanh ạ.
    Con cầu nguyện cho dịch bệnh Covid 19 mau chóng được tiêu trừ.
    Con cầu nguyện cho tất cả chúng sanh thành tựu hạnh phúc của Phật tánh.
    Om Mani Padem Hum

  9. Mật Ly says:

    Dear Guru!
    I have read this article
    Thank you so much!
    May Guru have good health and live long for the sake of sentient beings.
    May all sentient beings attain the Buddha natures happiness.
    May sentient beings achieve the happiness of Buddhas nature.
    May the Covid-19 end soon

  10. Adrian says:

    That was very informative. Very useful practice with all the mantras and visualisation. Thank you very much.

    Namo Buddhaya.

  11. TantraMikaya (jane) says:

    Dear holy Guru. My heartfelt thanks for this wonderful and great article that all practitioners explain in an impressive manner. We learned through your wise articles how we can influence our karma ourselves through bodhicitta and our daily practice. We believe and trust in rebirth: the spirit of all people leaves its old body behind after death and looks for a new one. What kind of body it will be determines the karma of the person, i.e. his actions, but also thoughts, intentions and longings.
    In our meditation we learn to have a clear mind and then at some point it is about “conscious dying”. On the death bed, meditation is supposed to help us as the dying move into a state of supreme joy. we are to let the dying go with best wishes for a good rebirth.Your explanations in your articles of the Dharma deal with death and dying – accordingly, in the Dharma, death is an integral part of life. In contrast to our western culture where death is often excluded or invisible to the community in hospitals. Through your Dharma we understand that there are different states of being that we will go through until we finally reach nirvana. Death is a transition to a new state. This corresponds to the idea of ​​samsara, a repetitive cycle of existence that cannot be stopped.
    You holy Guru teaches us that there is much less fear of dying in the Dharma than in Western religions because we Buddhists know that this is an interlocking process and we look into it more deeply. This gives rise to explanations for death and the corresponding connections that take away the unknown and horror of the event. There are different approaches, but what they all have in common is that the spirit is indestructible and continues to exist after physical death. After death, the spirit passes into a new body. Which it will be and how the next life will go is decided by the karma, which is made up of previous thoughts, actions and longings. At the end of everything there is nirvana, which, however, is not a place like paradise, but rather a state. In our meditations we show practitioners during their lifetime that everything is fleeting. My sincere thanks and best wishes to you holy Guru. May our holy Guru life long for the sake of all sentient beings. May all beings achieve the Happiness of Buddhas nature. May all be happy and free from Suffering. OM MANI PADME HUM

  12. Mật Thuận Nguyên says:

    Dear Guru
    I read this article
    I thank the Guru for giving me a very beneficial teaching so that we can better understand near- death karma. Through this I understand that if a practitioner wants to quickly achieve ultimate liberation, he needs to take advantage of every opportunity to accumulate merit, wisdom, sow the seeds of bodhicitta with sentient beings as well as recite the name of Germany. Amitabha Buddha combined with internal and external visualization to unify body, speech, and mind to achieve pure mind and mind to help the performers quickly attain enlightenment. To be able to cascade into the good realms, out of samsara, we need to try our best to practice the Dharma by ourselves, not wait for the help of those around, depending on many influencing factors the effect is very small. When the step of birth and death, liberation is for those who always diligently practice the Dharma, having absolute faith in the Guru, Buddha, Dharma, and Sangha together with the devotion to the master is the foundation of enlightenment.
    May Guru have good health and live long for the sake of all sentient beings. May sentient beings achieve the happiness of Buddha’s nature.
    May the Corona will end soon.
    Om mani padme hum

    • Mật Ngữ says:

      Dear Guru.
      I thank Guru for explaining the most important elements to focus on in cultivation. There are three main factors, renunciation, bodhicitta, and emptiness are like tripod that help us cook a pot of enlightenment rice.
      I pray for the health and longevity of Guru for the sake of all sentient being.
      I pray for the Coronavirus disease soon over.
      I pray that all sentient being attain the happiness of Buddha nature.
      Om Mani Padme Hum.

  13. Tantraupatissa says:

    Dear Guru thanks for sharing this article.

    Different Buddhist traditions have different ways of practicising dharma and stay connected in path of liberation and finally achieve enlightenment.

    Thanks for beautifully and meaningfully explaining the importance of Vajrayana method of practicising meditation and it’s benefits.

    May COVID 19 come to an end soon.

    May Guru live long to uphold Dharma.

    May all beings be free from suffering and get enlightened.

    Om Mani Padme Hum..

  14. Tantraupatissa says:

    Dear Guru thanks for sharing this article.

    Different Buddhist traditions have different ways of practicising dharma and stay connected in path of liberation and finally achieve enlightenment.

    Thanks for beautifully and meaningfully explaining the importance of Vajrayana method of practicising meditation and it’s benefits.

    May COVID 19 come to an end soon.

    May Guru live long to uphold Dharma.

    May all beings be free from suffering and get enlightened.

    Om Mani Padme Hum

  15. Mật Thiền Đức (Nguyễn Vân Linh) says:

    Dear Guru!
    I have read this article. I learned that every Dharma method will lead to liberation, but they must gather 3 main factors: Renunciation, Bodhicitta, Emptiness. If not, the outcome will be limited.
    Thank you for writing this article.
    May Guru live long for the sake of all sentient beings.
    May the Covid 19 pandemic soon ends.
    Om Mani Padme Hum.

  16. Phan thị Bạch Tuyết says:

    Kính bạch Thầy !
    Con Mật Phong Tuyết đã đọc bài viết này rồi ạ.
    Con cảm tạ ơn Thầy đã từ bi giảng luận cho chúng con hiễu con đường giải thoát khi chúng con chuẩn bị đi vào cửa tử.Và con hiểu ,hiện tai mình cần phải tích lũy nhiều công đức và trí tuệ ,gieo hạt giống bồ đề tâm cho tất cả chúng sinh và trước khi lâm chung ,phải tự bản thân thực hành phật pháp, không dựa dẫm vào ai.
    Con thành tâm cầu nguyện cho sức khỏe và sự trường thọ của Thây vì lợi lạc củachungs sanh.
    Cầu nguyện cho tất cả chúng sanh thành tựu hạnh phúc của phật tánh.
    Cầu nguyện cho đại dịch covid 19 được tiêu trừ.
    Om mani padme hum.

  17. Mật Khải Nguyên says:

    Dear holy Guru,
    I have read this article “Near Death Karma”. Such a huge investment was put into writing the article, proven by such an informative, well-detailed and vivid contents, made me admire Guru’s compassion. Thank you for teaching us readers a great deal about the topic of Near Death Karma.
    Thanks to your explanation, I have the chance to imagine, and more importantly, to understand that in the situation of near death karma, one can only attain the state of samadhi, or the Pure Land by cultivating the three factors of practicing Dharma, which are Renunciation, Bodicitta, and Emptiness.
    I pray for the health and longevity of Guru for the sake of all sentient beings,
    May all sentient beings attain happiness of Buddha’s nature.
    Om Mani Padme Hum.

  18. Tantra Mashita says:

    Dear compassionate guru,

    Thank you so much for sharing this article with us, I really enjoyed reading it, sun an informative article, I really liked it, I discovered alot of informations about Karma and also the samadhi, in fact I wish I could achieve this state one day, I’m eager to know the truth, and know why I’m here, what’s my mission, what’s requested from me to complete it, and get rid of samsara and suffering, but I really want to achieve all of that under your supervision ! Thank you so much again for your kindness and generosity dear honorable guru,

    I bow my head down for you
    I devote myself to you

    May you have a good health and live long for the benefit of all sentient beings
    May all the sentient beings attain the happiness of Buddha’s nature
    May the pandemic caused by corona virus soon end
    Om Mani Padme hum 🙏🙏🙏

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