Faith in Nyingma Buddhist Dharma

In the Nyingma Tibetan Buddhist Dharma teachings[1] faith's essence is to make one's being, and perfect dharma, inseparable. The etymology is the aspiration to achieve one's goal. Faith's virtues are like a fertile field, a wishing gem, a king who enforces the law, someone who holds the carefulness stronghold, a boat on a great river and an escort in a dangerous place.[2] Faith in karma causes temporary happiness in the higher realms.[3] Faith is a mental state in the Abhidharma literature's fifty-one mental states.[4][5] Perfect faith in the Buddha, his Teaching (Dharma) and the Order of his Disciples (Sangha) is comprehending these three jewels of refuge with serene joy based on conviction.[6] The Tibetan word for faith is day-pa (Tib. དད་པ་གསུམ་, dépa sum; Wyl. dad pa gsum), which might be closer in meaning to confidence, or trust.

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According to Chogyam Trungpa (1939 to 1987), faith means "accepting what is there" or "accepting what has been taught" unselfishly.[7] It is feeling unshakably steady and confident as well as knowing what to cultivate and what to avoid.[8] It means dedication to and conviction in one's own intelligence, which begins to manifest with one's guru, teacher, spiritual friend; this is awakened faith, real faith based on someone else acknowledging your existence.[9] Genuine faith is without expectations, it is developed with renunciation.[10] Emptiness is based on faith, with the idea of not getting anything in return.[11] Right faith develops trust in all sentient beings who are worthy to be objects of compassion.[12] Faith in knowing the right path based on actual experience, one has a sense of being with forward vision, it also involves delightfulness and the first perception.[13][14]

In the Nyingma "Vast Expanse Heart Essence" preliminary teachings, teacher Patrul Rinpoche (1808–1887) has faith preceding refuge. It is the first step opening the refuge gateway to the three jewels of faith: Buddha, Dharma, and Sangha. It is also the first of the seven noble signs of wealth (faith with the six perfections). Having the ability to turn to the Dharma is the advantage of faith, among the five individual advantages.[15][16] Lasting and stable faith is important and there are three main kinds: vivid faith, eager faith, and confident faith.[17][18] A fourth to be aimed for is irreversible faith, when it becomes integral to the person and is refuge's cause, like a house's foundation serving the Dharma's three jewels. While lacking faith is one of the six stains[19] in which the antidotes are the kinds of faith. Faith is a jewel that comes before all else blossoming in the heart's center. It is the essence of the Three Roots outer support power and it is Dharma's root.[20][21][22]

For Anyone, Man Or Woman, Who Has Faith In Me, I, The Lotus Born, Have Never Departed — I Sleep On Their Threshold.

— Guru Rinpoche Padmasambhava[23]

I am present in front of anyone who has faith in me, just as the moon casts its reflection, effortlessly, in any vessel filled with water.

— Guru Rinpoche Padmasambhava[24]

What is faith? It is trust, longing, and clarity regarding the cause and result, truths and the Three Jewels.

— Abhidharma [25]

Nature, Categories, Forms and Characteristics

There are seven parts to developing faith according to Dudjom Jigdral Yeshe Dorje's (1904 -1987) preliminary practices of the Profound and Secret Heart Essence of the Dakini.[26][27] Faith's nature is in the root of every kind of virtuous practice. Its nature is a clear, untroubled mind, discriminating and aware of what should be adopted and avoided.[28] Faith is the cause that gives rise to interest and happiness, it is an antidote to laziness.[29][30] [31] Intelligent faith and devotion brings trust when developed from shamatha, vipashyana and tonglen practice.[32] In general, the sutra teachings speak of four faith types: inspired faith, aspiring faith, confident faith and irreversible faith.[33]

Three Categories
  1. Vivid Faith - A clear fresh feeling of joy and devotion untainted by guile.
  2. Eager Faith - Yearning to rid cyclic existence of suffering and to attain liberation and enlightenment. Comparable to the quest for riches.
  3. Confident Faith - Confident that cyclic existence is to be emptied and Dharma will not fail.

Cultivating firm faith through meditation on impermanence, and devotion to a teacher can lead to positive signs. It gives protection and clears away sufferings of cyclic existence as it is the first step on the path to liberation when aroused intensely with the determination to be free.[34]

Six Forms

According to the Nyingma school's Choying Tobden Dorje (1787–1848), the ennobling positive six forms of faith are:[35]

  1. Yearning faith stimulating renunciation of rebirth desire to attain awakening freedom. Arising from disillusionment from life's suffering.
  2. Devoted faith leading to a dedication to supreme ideals. Arising from disillusionment from evil companion's behavior.
  3. Respectful faith in body, speech, and mind with outstanding conscientiousness. Arising from disillusionment from life's appearances.
  4. Lucid faith that uplifts the mind's positive qualities. Arising from contact with those who represent supreme ideals.
  5. Trusting (confidence) faith that ends doubts concerning the teaching's base, path, and result. Arising from hearing of the principle of karma.
  6. Certainty in faith toward the doctrine, leading to the application, reflecting, and meditating upon it. Arising from hearing and reflecting on Dharma.

Characteristics

Inspired faith is a sublime quality, indestructible, indomitable and an inexhaustible treasure of good qualities. People who have immutable faith in the three jewels are extremely rare and exalted, as the Sutra of the Precious Lamp points out its characteristics:[36]

Faith gives birth to delight in the Buddha's Teaching, Faith points the way to the city of happiness and excellence, Faith banishes lack of opportunity, it is the best of all freedoms. Faith turns one from the path of demons, Faith is what makes one attain Buddhahood. Among the hosts of ordinary beings, Rare are those who have such faith in the Dharma.

— Sutra of the Precious Lamp

Unless we have faith, however many other good qualities we might have, they will not be of much use to us - as though we were very beautiful, but blind. So we have to make an effort to develop faith - by meditating on impermanence four times a day; by reflecting minutely on actions and their effects; by reflecting on the positive aspects of everything; by reflecting on how rare the Dharma is; by thinking of our teacher's kindness; by thinking of the excellent qualities of the Buddha. It is important to consider that other people - all of them - marvelous, and to be free of partiality and notions of high or low status, thus making a habit of faith and taming your own mind.

— from A Torch Lighting the Way to Freedom (back cover)

Faith is like a wheel, always ready to roll along the road; if you have it, you can make internal progress at any time. Faith is an inexhaustible treasure of good qualities. It is a vehicle carrying you along the path to omniscience, and outstretched hand drawing you to all good qualities. The extent to which spiritual qualities can be internalized depends on faith.

— Khetsun Sangpo, Tantric Practice in Nyingma(Snow Lion May 20, 2000)

Reflective wisdom in Buddhism says beliefs should not be accepted with blind faith. Such means to consider the evidence of things, and irrefutable proof upon reflection on the intended meaning, so that a conclusion may arrive.[37] Advanced meditation invites faith based on insight.

Reflecting on the Dharma's and the teacher's good qualities can remedy lack of faith.[38][39] Ardent faith in the Dharma will arise by stressing lineage.[40] Faith comes in the aftermath of doubt and vice versa but, in the end both are abandon.[41] Single-pointed faith in your teacher can burn away ignorance and obscurations (temporary blindness), but if it is inadequate, you can be burned yourself.[42]Bodhisattvas appear as spiritual friends to those with faith.[43] Faith comes because the vajra master is capable of ransacking kleshas.[44]

Support Power

Gyatrul Rinpoche (b. 1924), a Payul lineage mediator,[45] in a commentary on the work of Chagmé (Wylie: Kar-ma Chags-med, fl. 17th century) says, faith power enables eliminating the two types of obscurations (i.e. conflicting emotions and obscuration concerning the knowable).[46][47] Through the power of faith both ontological and phenomenological knowledge arises. Also, both the common and uncommon siddhis arise. He conveys the importance of faith for qualifying disciples who "listen" to the Dharma.[48][49] This pertains to teaching Mahāyāna, Vajrayāna, and to Atiyoga in particular. Those without faith who are completely involved in the eight mundane concerns[50] are not suitable vessels, and they should not be taught these kinds of Dharma.

Believing that the teacher knows best and arousing sublime bodhichitta is part of the inner power of support - faith, taking refuge and arousing bodhicitta - within the extraordinary or inner preliminaries of the Longchen Nyingthig Ngondro.[51] Singular faith in the teacher seen as Buddha has greater benefit that the actual teaching.[52]

Many factors may instill genuine faith, among these, four crucial circumstances are: 1) an authentic spiritual master attendance, 2) wholesome friends, 3) the three jewels and 4) reflection on existence's round of misery, according to Jigme Lingpa.[53] Khenpo Namdrol says the bodhisattva on the accumulation path[54] has faith and so with joining the five powers and five strengths[55] In The Thirty-Seven Factors of Enlightenment, a commentary on the Rigdzin Dupa terma (The Gathering of the Vidyadharas revealed by Jigme Lingpa), which is an inner Guru Rinpoche ritual practice from the Longchen Nyingtik.[56]

It is easier to have faith in religious instruction when it has a sense of the sacred.[57] The thousand-petaled lotuses of faith and wisdom bloom.[58] Signs that one is on the right track to accomplishment can be known through experiencing: faith, compassion and wisdom, automatically increasing, so that realization will come easily and few difficulties are experienced.[59] Faith in mantra is more important that how it is pronounced.[60]

Without faith in an afterlife, people may live lives deprived of ultimate meaning.[61] Students who have emotional faith in the guru instead of understanding wisdom are not properly qualified to take teachings.[62]

Enduring faith in the vinaya and the three baskets of the lamrim.[63]

Rongzom Chokyi Zangpo states unequivocally that the Great Perfection can be penetrated with faith alone when being shown the nature of mind itself awakening (i.e. bodhicitta).[64]

When the Buddha taught, he always began by introducing the wheel of faith, which opens the way to the Dharma, like the precious wheel of a universal ruler's power.[65]

Faith and a strong determination to leave samsara develop in places that resemble where the Buddha gained enlightenment.[66] Offering unceasing and unconquerable faith are the greatest offerings.[67]

References
  1. This title parallels the three jewels, with Nyingma as Sangha, Buddhist as the Buddha and Dharma as his teachings.
  2. Tragpa, Zurchung Sherab (January 2, 2007). Zurchungpa's Testament (First ed.). Snow Lion. pp. 17, 19–21. ISBN 978-1-55939-264-8.
  3. Pelzang, Khenpo Ngawang (June 22, 2004). A Guide to the Words of My Perfect Teacher (1st ed.). Shambhala. p. 147. ISBN 978-1-59030-073-2.
  4. According to the Compendium of Abhidharma, it belongs to the subgroup of the eleven virtuous states. In meditation practice, it is the third antidote, from among the eight antidotes, and is laziness' antidote.
  5. Asanga (2001). Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy), translated by Walpola Rahula, Sara Boin-Webb. Asian Humanities Press. ISBN 978-0-89581-941-3.
  6. Asanga 2001, p. 219.
  7. Trungpa, Chogyam (April 8, 2013). The Tantric Path of Indestructible Wakefulness: The Profound Treasury of the Ocean of Dharma, Volume Three. Shambhala. p. 112. ISBN 978-1590308042.
  8. Trungpa 2013, p. 855.
  9. Trungpa, Chogyam (November 13, 2001). The Lion's Roar: An Introduction to Tantra (Revised ed.). Shambhala. p. 3. ISBN 978-1570628955.
  10. Trungpa, Chogyam (April 15, 2014). The Bodhisattva Path of Wisdom and Compassion: The Profound Treasury of the Ocean of Dharma, Volume Two. Shambhala. p. 67. ISBN 978-1611801057.
  11. Trungpa 2014, p. 68.
  12. Trungpa 2014, p. 100.
  13. The five perceptions are 1. Faith, 2. Exertion / energy, 3. Recollection / Awareness, 4. One pointedness / meditation, 5. Intellect / knowledge / prajna
  14. Trungpa, Chogyam (April 15, 2014). The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One. Shambhala. p. 136. ISBN 978-1611801040.
  15. Nagarjuna lists the five advantages as: Born a human, in a central place, with all one's faculties, Without a conflicting lifestyle and with faith in the dharma. In the explanation of how difficult it is to find the freedoms and advantages.
  16. Rinpoche, Patrul. Words of My Perfect Teacher: A Complete Translation of a Classic Introduction to Tibetan Buddhism: Translated by the Padmakara Translation Group (2011 ed.). Yale University Press. pp. 22. ISBN 0-300-16532-3.
  17. According to Patrul Rinpoche and others, reflecting on the teachers' and Buddha's immense compassion inspires vivid faith. Eagerness to be free from suffering inspires eager faith. While confident faith in the three jewels, from the heart's depth, once their blessings and extraordinary qualities are understood. Therefore, faith has been defined as having a vivid and eager mind towards, and have confidence in, that which is authentic and true. Seeking refuge is motivated by these three kinds of faith.
  18. Powers, John (2007). Introduction to Tibetan Buddhism (PDF) (2nd ed.). Ithaca, N.Y.: Snow Lion Publications. p. 297. ISBN 1-55939-835-3.
  19. The six stains (Wyl. dri ma drug; Tib. དྲི་མ་དྲུག་) are conduct to avoid when listening to teachings. From Vasubandhu’s Well Explained Reasoning:
    1. Arrogance,
    2. Lack of faith,
    3. Lack of any interest,
    4. Outward distraction
    5. Inward tension,
    6. And discouragement.
    See Patrul Rinpoche, Preliminary Points to be Explained When Teaching the Buddha’s Word or the Treatises, translated by Adam Pearcey
  20. Rinpoche 2011, p. 22,55,171,378.
  21. Pelzang, Khenpo Ngawang (June 22, 2004). A Guide to the Words of My Perfect Teacher. Shambhala. pp. 4, 5, 9, 35, 49, 226, 254, 255. ISBN 1-59030-073-4.
  22. Pelden, Kunzang (Nov 13, 2007). The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva: Translated by the Padmakara Translation Group (First ed.). Shambhala. p. 82. ISBN 1-59030-439-X.
  23. Rinpoche 2011, p. 173.
  24. Khyentse Rinpoche, Dilgo (May 1, 1999). Guru Yoga: According to the Preliminary Practice of Longchen Nyingtik. Snow Lion. p. 40. ISBN 1559391219.
  25. This is a Kadmapa source for the Abhidharma quote. Gampopa (January 1, 1998). The Jewel Ornament of Liberation: The Wish-Fulfilling Gem of the Noble Teachings translated by Khenpo Konchog Gyaltsen Rinpoche. Snow Lion. p. 65. ISBN 978-1559390927.
  26. Khandro Nyingtik (Tib. མཁའ་འགྲོ་སྙིང་ཐིག, Wyl. mkha' 'gro snying thig), 'The Heart Essence of the Dakinis' — one of the 'Four Sections of Nyingtik' (Nyingtik Yabshyi). The Khandro Nyingtik cycle of teachings is regarded as one of the main practices of Dzogchen Monastery.
  27. The seven parts in the nature and categories of faith, which is what makes one take the entrance of refuge, are: 1. The reason one needs to develop faith, 2. Categories of faith, 3. How to cultivate faith, 4. The causes that increase faith to make it grow, 5. The particular characteristics of faith, 6. The fault in not having faith, 7.The benefits in cultivating faith.
  28. Dorje, Jigdral Yeshe (2001). A Torch Lighting the Way to Freedom, Complete Instructions on the Preliminary Practices of the Profound and Secret Heart Essence of the Dakini, Translated by the Padmakara Translation Group (1st ed.). Boston & London: Shambhala. pp. 153–158. ISBN 978-1-59030-909-4.
  29. Dorje 2001, p. 50.
  30. This contrasts to the Geluk three levels of faith which are beginners faith, faith through understanding and irreversible faith according to Thuken Losang Chokyi Nyima.Nyima, Thuken Losang Chokyi (April 1, 2009). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought (Library of Tibetan Classics) translated by Geshe Lhundub Sopa. Wisdom Publications. p. 517. ISBN 978-0861714643.
  31. Remedy the five main disturbances (1) laziness, (2) forgetting the instructions, (3) dullness and wildness, (4) lack of effort, and (5) excessive efforts with the eight antidotes (1) inspiration, (2) endeavor, (3) faith, (4) the refined flexibility that comes through training body, speech and mind.
  32. Trungpa 2013, p. 336.
  33. Khenpo, Nyoshul (July 28, 2015). The Fearless Lion's Roar: Profound Instructions on Dzogchen, the Great Perfection translated by David Christensen. Snow Lion. p. 61. ISBN 978-1559394314.
  34. See the Sublime Sutra of the Marks that Inspire the Development of Faith
  35. Dorje, Choying Tobden; Zangpo, Ngawang (June 2, 2015). The Complete Nyingma Tradition from Sutra to Tantra, Books 1 to 10: Foundations of the Buddhist Path: Translated by Ngawang Zangpo (First ed.). Snow Lion. pp. 703–704. ISBN 1-55939-435-8.
  36. Dorje 2001, p. 157.
  37. Dorje 2001, p. 181.
  38. Lack of faith is one of the Eight Incompatible Propensities That Leave No Freedom to Practice the Dharma
  39. Pelzang, Khenpo Ngawang (June 22, 2004). A Guide to the Words of My Perfect Teacher (1st ed.). Shambhala. p. 49. ISBN 978-1-59030-073-2.
  40. Tsulo, Tulku (March 18, 2018). Boundless Vision: A Manual of Dzogchen Changter Yoga, Translated by Tulku Thondrup. CreateSpace Independent Publishing Platform. p. 27. ISBN 978-1985102842.
  41. Khyentse, Dzongsar Jamyang (November 22, 2016). The Guru Drinks Bourbon?. Shambhala. p. 3. ISBN 978-1611803747.
  42. Khyentse 2016, p. 78.
  43. Khyentse 2016, p. 101.
  44. Trungpa 2013, p. 384.
  45. "Faith in Buddhism". Venerable Gyatrul Rinpoche. Archived from the original on December 29, 2008. Retrieved March 25, 2009.
  46. Chagmé 1998, p. 20.
  47. The two obscurations (Wylie: sgrib gnyis) are:
    The obscuration of conflicting emotions ([Wylie:] nyon-mongs-pa'i sgrib-ma, Sanskrit: kleśa-varaṇa) and the obscuration concerning the knowable ([Wylie:] shes-bya'i sgrib-ma, Sanskrit: jñeyāvaraṇa).
    Dorje, Jikdrel Yeshe (Dudjom Rinpoche, author), & translated and edited: Gyurme Dorje and Matthew Kapstein (1991). The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Boston, USA: Wisdom Publications. ISBN 0-86171-199-8, p.107 (Enumerations).
  48. "Listening" is a literal translation of the first of the three mūla prajñā
  49. Chagmé 1998, p. 27.
  50. Dudjom, et al.render the "eight worldly concerns" (Wylie: jigs-rten chos brgyad; Sanskrit: aṣṭa lokadharmāḥ) into English, thus: profit, loss, pleasure, pain, fame, defamation, praise and blame. Source: Dorje, Jikdrel Yeshe (Dudjom Rinpoche, author), & translated and edited: Gyurme Dorje and Matthew Kapstein (1991). The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Boston, USA: Wisdom Publications. ISBN 0-86171-199-8, p.162.
  51. Pelzang, Khenpo Ngawang (June 22, 2004). A Guide to the Words of My Perfect Teacher. Shambhala. p. 228. ISBN 1-59030-073-4.
  52. Yeshe, Lama Thubten (June 15, 2003). Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. Wisdom Publications. p. 4. ISBN 978-0861713431.
  53. Lingpa, Jigme (April 20, 2010). Treasury of Precious Qualities: Book One: Translated by the Padmakara Translation Group (Revised ed.). Shambhala. p. 125. ISBN 1-59030-711-9.
  54. see Bhūmi (Buddhism)
  55. The five powers are in the fourth practice group of the Thirty Seven Enlightenment Factors. They are practiced on the first two stages of the joining path.
    1. faith,
    2. diligence,
    3. mindfulness,
    4. concentration, and
    5. wisdom
    When the bodhisattva reaches the joining path, the five become powers. Once they overcome their opposing factors, they become strengths.
  56. Lingpa, Jigme; Rinpoche, Patrul; Chemchok, Khenpo; Jamgon Kongtrul, Lodro Taye (September 26, 2017). The Gathering of Vidyadharas: Text and Commentaries on the Rigdzin Düpa: Translated by Gyurme Avertin (Translation ed.). Snow Lion. p. 194. ISBN 1-61180-361-6.
  57. Rinpoche, Tenzin W. (April 24, 2002). Healing with Form, Energy, and Light: The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen. Snow Lion. p. 5. ISBN 978-1559391764.
  58. Pearcey, Adam (February 6, 2018). Beyond the Ordinary Mind: Dzogchen, Rimé, and the Path of Perfect Wisdom translated by Adam Pearcy. Snow Lion. p. 12. ISBN 978-1559394703.
  59. Pearcey 2018, p. 49.
  60. Yeshe, Lama Thubten (April 2004). Becoming Vajrasattva: The Tantric Path of Purification. Wisdom Publications. p. 269. ISBN 978-0861713899.
  61. Rinpoche, Sogyal (June 26, 2012). The Tibetan Book of Living and Dying: The Spiritual Classic & International Bestseller: 20th Anniversary Edition (!st ed.). HarperSanFrancisco. p. 8. ISBN 978-0062508348.
  62. Yeshe 2004, p. 21.
  63. Rinpoche, Pabongka (November 3, 2006). Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment translated by Michael Richards. Wisdom Publications. p. 274. ISBN 978-0861715008.
  64. Zangpo, Rongzom Chok (January 17, 2017). Entering the Way of the Great Vehicle: Dzogchen as the Culmination of the Mahayana translated by Dominic Sur. Snow Lion. p. 23. ISBN 978-1611803686.
  65. Khenpo, Nyoshul (July 28, 2015). The Fearless Lion's Roar: Profound Instructions on Dzogchen, the Great Perfection translated by David Christensen. Snow Lion. p. 62. ISBN 978-1559394314. Faith is referred to as a precious wheel is because in Veda scriptures there is a legend about a universal ruler who precious golden magic wheel which always preceded him and caused people to fall under his power.
  66. Longchenpa (April 17, 2018). Finding Rest in Meditation: Trilogy of Rest, Volume 2, translated by the Padmakara Translation Group. Shambhala. p. 53. ISBN 978-1611805529.
  67. Rinpoche 2006, p. 169.
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