To liberate lives is a common practice frequently performed by many Buddhists. When conducted properly, the resulting merit is boundless. Otherwise, the merit will be greatly diminished. It is therefore very important for us to know the proper way of liberating living beings.
Renunciation is the foundation of bodhicitta. Having aroused bodhicitta, one is qualified to receive the bodhisattva vows, which one can bestow on oneself. Afterwards, one can begin the practice on emptiness. Knowing that the union of wisdom and compassion is the combination of emptiness and bodhicitta essentially means that one has understood perfectly the quintessence of all the exoteric and esoteric teachings of Mahayana Buddhism.
~ Depicted from THE RIGHT VIEW : Buddhism - The Definition
In the practice of One-Pointed Concentration, we place an object in front of us — a pen, a bottle of water, a grain of rice, or any other thing — and focus both the eyes and the mind completely on the object. Then cease all thoughts and just rest the mind. Maintain this state of non-distraction for a few minutes. Initially, we may only be able to stay in this state for five minutes; once we become familiar with the practice, we can stretch it out to ten or twenty minutes.
~ Depicted from THE PAPER TIGER : Suffering is just a Paper Tiger
To treat mental problems we must work with the mind. Nothing could be more appropriate for the treatment of mental conditions than methods that work with the mind. Especially in our present business-oriented society, it is imperative that we look immediately for methods and answers within the Buddhist culture to address concrete problems in our life, and ameliorate the stress and anxiety we feel. Of course, if we are always lingering on the outside, analyzing and judging Buddhism from the standpoint of a bystander, the result cannot be good. However, if we are willing to joyously approach, even readily seek, the teachings of the Buddha, I am certain answers can be found to our satisfaction.
Actually, concept and practice are essential aspects of any method; the two are inseparable.
Why does Vajrayana place great emphasis on the practice of dream yoga? The reason is that, unlike the absolute quietness of death, when we are in deep sleep, even though alaya consciousness and self-grasping are still operating, all other consciousness have stopped. It is much easier to realize the nature of mind when undertaking practice during this period.
Make sure to remind the dying: do not miss, complain or hate this world. Everything is finished. All will be left behind and all relationships ended. You should focus all your attention on the big questions of how to face death, how to take rebirth and how to meet the next life. Let go of all entanglements of this life and go without any burden!
If the dying person has never received any precepts before, either precept for taking refuge or that of lay practitioners, transmit whichever is needed. If the precepts received before have somehow been broken, now is the time to restore them. In Tibet, when a person is about to die and if time permits, the dying person must be given the chance to receive empowerment. If empowerment is received at time of dying, there will be no chance of breaking the Vajrayana vows. Hence the precept will be kept pure when the person is leaving this world, which can favorably influence the direction of rebirth to the next life. It is therefore critically important to be able to receive precepts and empowerment at time of dying.
As Buddhist practitioners, we should be steady and dutiful, unlike some people who are blind in their faith and obsessed with supernatural powers. To do otherwise is to denigrate the Dharma and adversely affect our practice.
