These are the
four essential Dharma or practices of Drukpa Kargyu. "THRAL" means
often require from time to time, not one-off kind of thing. "GOI"
means needed, a must or essential. "THRAL GOI" literally means of
immediate necessity or that needing to be done quickly and often.
"CHOE" is Dharma; and "ZHI" means four. "DRUGPEI" referring to
Drukpa Kargyu. The Four Essential Dharma or Practices of Drukpa
Kargyu is what it denotes in this line.
The practice of
Vajrasattva, or Dorje Sempa in Tibetan, cleanses all obscurations,
particularly those related to transgressed vows and broken
samayas.
As Vajrayana
practitioners, we are constantly breaking the samayas due to our
ignorance and lack of knowledge. If we do not keep the samayas
well, it becomes the primary hindrance to the progress of our
practices. No matter how much we practice; the progress will not be
there.
Thus, for those
who have entered the path of Vajrayana, the first priority is, to
constantly purify, correcting the karma, and fulfilling the broken
samayas along the path. Once the karma has been purified, and all
the samayas are filled, you'll feel increasing blessings and
improvements. Your practices and meditation will steadily progress
and heightened.
The Akshobhya
Buddha sadhana is renowned, especially for its power and
effectiveness in the purification of negative karma. It can
liberate not only the practitioners themselves from the fear of an
unfortunate rebirth, but also for innumerable mother beings.
We all have
accumulated countless negative Karma in our incalculable lives
since the beginningless time, which causes our current misfortunes,
sicknesses and the never-ending cyclic existence.
Meditation and
recitation on Akshobhya Buddha are most effective for cleansing the
karma related to harmful deeds and unwholesome actions. Through the
power of this practice, the forces of negative karma are weakened.
By purifying one's karma, it will bring tremendous benefits and
improvements to one's lives, helps eliminates the afflictive
emotions and reduces the obstacles in both worldly and spiritual
pursues. Only then one can progress steadily in their path to
enlightenment.
We have obtained
this precious human life, and to make our lives meaningful; we wish
to practice the Dharma, as long as we could. If we could not live
long, that's a waste. We have lost the opportunity to end the
perpetuate sufferings we have endured for millions of lives, and we
would never know when we will be able to obtain this preciousness
again.
For that purpose,
we must extend our lives. We have to live long enough to practice
the Dharma and reach accomplishment within that limited years, for
the benefits of self and other. However, our lives are full of
obstacles and challenges; that's the reason we practice the
long-life Amitayus Buddha.
The root of the
practice is compassion. In order to improve our loving-kindness and
compassion toward other, we have to develop and deepen our
compassion along the path. The number of beings is vast and
incalculable, so if we aspire to help these limitless mother
sentient beings, we need to practice the compassionate form of
Buddha to expand our loving kindness and compassion.
|