Dear Dharma friends
Please join us this evening as our season of Dharma talks continues!
Topic: THE SEVEN BRANCH/LIMB PRAYER – SAMANTABHADRA’S ASPIRATION OF NOBLE DEEDS (Cont’d)
Date & Time: Apr 17, 2023 07:30 PM Singapore
THE SEVEN BRANCH/LIMB PRAYER – SAMANTABHADRA’S ASPIRATION OF NOBLE DEEDS, Teaching on 10 April 2023
With many thanks again for everyone’s patience, these are the notes of Geshe la’s teaching last Monday, 10 April 2023.
A) INTRODUCTION & BACKGROUND
Geshe la began by emphasising that apart from the learning of the Dharma, there are a lot of the practices which Buddhists engage in which focus on accumulating merits and purifying past negative karma. That’s where the Seven Branch Prayer, from Samantabhadra’s Aspiration of Noble Deeds, comes into play, and Geshe la thought that an explanation of the verses of this Prayer (which also happens to be a Sutra as it was one expounded upon by the Buddha Himself) would be of practical assistance to all of us, a copy of which was then disseminated to the Class.
To enable us to better understand the origins of this Prayer, Geshe la gave an introduction to Samantabhadra Bodhisattva from whom this Prayer originated. The discourse was given by the Buddha Himself when He was still in this world system, and has been commented on extensively by subsequent scholars and enlightened masters including Nagarjuna. Geshe la explained that there are generally 3 types of Sutras, namely discourses given by the Buddha Himself (of which this Prayer is one), teachings that may have been given by others but which the Buddha rejoiced in, and finally, those teachings that the Buddha subsequently blessed/ endorsed. For the sake of completeness, Geshe la further explained that the teachings of the Buddha are also into two categories in Tibetan Buddhism, namely the Kangyur (which contains works that are regarded as “the word of the Buddha” within the Tibetan tradition, namely sutras and tantras) and the Tengyur (which contain Tibetan translations of works written by Indian Buddhist masters that explain and elaborate on the words of the Buddha, as well as texts on the Abhidharma, stories of the Buddha’s previous lives, and other types of texts).
Whilst Samantabhadra’s Prayer is easily accessible to us now, that was not the case back in the day when this was first taught, and that is one of the many reasons why it should be treasured.
Coming back to Samantabhadra, Geshe la explained that He is regarded as one of the Eight Sugatas, one of the Eight Heart Sons of the Buddha, along with likes of Manjushri and Chenresig. Geshe la explained that Samantabhadra, like many other bodhisattvas abiding on the highest bhumis, had already attained the status and virtues of a fully enlightened Buddha in the past.
The Prayer is also commonly referred to as the King of Prayers, and for a good reason. It contains verses of praise that assist the practitioner in forming the right motivation/intention, and also contains pith instructions on how to perform dedication of merits.
B) THE 7 BRANCHES/ LIMBS OF THE PRAYER
The 7 branches that it refers to are essentially (1) Bowing & Prostrating, (2) Making of Oferings, (3) Confession of past misdeeds, (4) Rejoicing in the virtuous actions of all sentient beings, (5) Requesting the Wheel of the Dharma to be turned, (6) Entreating the Enlightened Ones about to enter into final nirvana to remain, and finally (7) Dedication of merits towards enlightenment.
The Prayer therefore gives a framework on how we may practice in order to reap the maximum benefits of : –
(a) accumulating merit quickly, on the one hand, and also
(b) purifying aeons of negative karma quickly, on the other.
It’s power comes from the powerful aspirations of Samantabhadra Himself to making offerings and dedicate all offerings to multiply its benefit for sentient beings.
Geshe la explained that the power of this Prayer is recognised throughout the 4 schools of Tibetan Buddhism. It is known to be so efficacious that even heinous negative karma such as the karma of killing can be purified – the Mahasiddhas Milerapa (who committed such acts of killing using black magic in his days prior to practising Buddhism) is one prime example.
Geshe la then went on to explain the of the branches/ limbs of the prayer as the Class were given a copy of the Prayer (in Triple Language with Chinese & English transliterations as well as English & Chinese translations of its deep meaning) – please contact the Centre if you would like a copy.
i) Bowing & Prostrating
Geshe la explained that one must not view this merely as a physical activity, but one has to carry out this “action” through our 3 doors, namely body, speech and mind.
The Body is capable of expressing veneration in many ways. Geshe la explained that even disabled people can practise the prayers by putting both hands (if they have both hands) together and put on crown of one’s head. The body can perform acts of veneration that are more elaborate such as full length prostrations while stationary, or while walking from one place to another, doing a full length prostration after every 3 steps, and there is also the shorter kneeling prostrations that one can do.
As regards Speech, it is through recitation of Dharanis such as Praise to the Twenty One Taras, or the chanting of mantras.
The Mind Rejoices in the teachings of the Buddha and thereby accumulates merit.
When bowing down and prostrating, we are doing so out of respect and confidence in the Triple Gem, rather than under any coercion dictated by law or custom. For it to have effect, one has to come from the heart.
So through our 3 doors, we bow down and prostrate. We should try to develop the understanding that it is wonderful for us to do as the bodhisattvas do, who had the very same veneration to the Buddha. From them, we understand how best to practise, and how to formulate the right motivation.
When one bows down and prostrates with full veneration to the Buddhas and bodhisattvas, the merits and blessings which we will receive are very manifold as their vows and motivations are very strong.
If one looks at Verses 1 & 2 of the Prayer, it describes how one should “manifest bodies as numerous as all the atoms in all the lands”, and visualise “the presence of numberless victorious Buddhas”. Words like “as many Buddhas as atoms present in each atom” appear throughout the prayer.
By so visualising the objects of veneration to whom we prostrate, and also visualising oneself as being innumerable replicas of oneself when doing prostrations, akin to the numberless atomic particles (one can imagine the dust particles that one sees when sunlight streams in through a window), it benefits one greatly in terms of accumulating merits.
Geshe la explained that whilst not visible to us nor can it be intuitively cognised (yet), we actually have many past lives during which we have also, our of our poisons and delusions of ignorance, attachment, aversion, jealousy and pride, performed innumerable negative deeds of body speech and mind. That’s why practising this way will take us on the fast track towards purifying all those lifetimes of negative deeds.
The above phenomenon can be illustrated in a story, which originated from one of great Gelugpa monasteries, Tashilhunpo in Tibet. The monastery had been facing many obstacles during a very difficult period, and His Holiness the then Panchen Lama, then presiding over the Monastery, advised them that they would need to perform 100,000 White Umbrella Goddess (Skt: Sitatapratta, Tib: Dugkar) mantras to overcome the obstacles. At that time, the monks collectively visualised in the manner described above during the relevant puja, and through the power of such practice, were able to overcome the obstacles that confronted them within just one day.
Geshe la relayed another example of the sage Milarepa. As you may recall, Milarepa had accumulated terrible karmas in his lifetime, having even committed the karma of killing. Yet he managed to purify all that negative karma within that single lifetime and became enlightened. It was through such practices described above that Milarepa was able to purify such heavy and heinous karma in that one lifetime.
One will notice in the Prayer, that there is a reference to how much reverence is made to the Triple Gem. The greater the reverence is afforded, the more powerful the practice is in purifying negative karma and accumulating merits.
Geshe la clarified It is not necessary to have an altar or an image of the Buddha for the purpose of this practice. As the words of the Prayer tell us, the Buddhas and bodhisattvas abide in a thousand directions – they are around us everywhere. Having an image of a Buddha or being before a shrine will no doubt help, but it is not absolutely necessary.
It is also important to ensure that when we do prostrations, we do it from the heart and not just out of peer pressure etc. or motivated by the desire to look “holy” before those around us. Once there is confidence and rejoicing from the heart, and this requires one to have truly taken refuge in the Triple Gem, this practice will bring immense benefits.
Geshe la went on to say a few words about Mind Prostration, addressed at Verse 3.
Gershe la explained that each smallest (sub) division of dust particle has a Buddha. One should visualise Innumerable Buddhas in each dust particle and each of them surrounded by a retinue of bodhisattvas. Geshe la elaborated that the body speech and mind of Buddha is one. So once there is a Buddha, the Buddha’s body speech and mind are there to bless the devoted.
So the Dharma talks this season are intended to be the building blocks for our practices. We learn about the Taking Refuge first, after which we focus (now) on how to practise. Geshe la assured everyone that it is ok to find these concepts alien, but now that we are learning about Prostration and Offerings – that is a good start already.
Geshe la reminded everyone that when doing prostrations, one should try to visualise our bodies having numerous atomic level particles, all replicas of ourselves, and to also visualise the merit field, the Buddhas, also as innumerable. And to prostrate with body, speech and mind. Geshe la explained that we have to do purification in this way because the 3 doors through which positive (or negative) actions come from body speech mind, which we have accumulated from innumerable lifetimes past which require purification, and equally they are the 3 doors of actions from which one accumulates merit.
ii) Offerings
Geshe la went on to explain the verses dealing with Offerings, and explained that whilst the stanzas refer to the very best offerings, it is not intended to refer to an absolute standard, but instead to the best within one’s of financial ability.
Further, when making offering, whether garlands or offerings of any kind, our motivation is important. We offer due to our confidence in the Triple Gem in whom we also rejoice. It is not the same kind of motivation when one presents a bouquet of flowers given to one’s girlfriend, for example – that is generally one of desire/attachment. It should not be the same when we offer to the Triple Gem.
Geshe la also emphasised that when making an offering, pure intention (to part with the belonging) is important. Geshe la illustrated this with an example – if a rich man offers a garland that costs 100,000 dollars, but if it is motivated by pride in wanting everyone to know he is wealthy and therefore offered an expensive garland, this may well not be as meritorious as a single stalk of flower that a person modest means purchased for 10 dollars with pure intention.
After Geshe la explained the other items that can be the subject of offerings such as music, incense, ointments, parasols (used to keep high lamas shaded when walking outdoors), lights and incense etc, Geshe la took pains to explain certain matters in relation to fruit offerings. For instance, when offering fruits, it would not be to start of with a motivation to the effect that “if we offer it today we can eat these yummy fruits tomorrow”. Instead, the mindstream should think: the fruits very nice and fresh, I must offer them to the Buddhas – that’s the correct way of thinking.
Geshe la concluded the lesson by observing that many students are enthusiastic in the beginning and want to learn all the fancy stuff. But when they find it too hard, they give up halfway. It is thus important to start slow. We should be able to focus on being mindful of we should do in the morning when we wake and before we sleep. We should focus on getting these thoughts and motivations correct first. Geshe la cautioned that if we jump into difficult discourses or the tantric practices too early, one will not have a sound enough foundation.
We thank everyone for their participation and patience.
The notes of Geshe la’s subsequent teaching on Monday 17 April 2023 shall be with you shortly.
May all be well and happy.
The Maha Tare Team
