001-016 Regarding Seclusion

001 Regarding Retreat (1)

What is the purpose of building a retreat center?

Disciple asks: Venerable Master, what is the purpose of building a retreat center?

Venerable Master Bao replies:

First, there are many Buddhists now, and the number of people studying Vajrayana (Tibetan Buddhism) is also increasing. Although there are many people studying, there are relatively few places for practicing Vajrayana (Tibetan Buddhism). Therefore, I want to provide them with a complete opportunity for learning.

Second, Tibetan Buddhism is very rigorous and strict in terms of its stages of practice and rules… It is a well-structured system of Dharma. Tibet was previously a closed place, difficult for outsiders to access, and therefore preserved many excellent traditions of practice.

The Tibetan people themselves are a people who highly value tradition. Although there are various traditions, large and small, they all highly respect the methods of practice left by their ancestors and attach great importance to the rules and experiences left by accomplished practitioners. Therefore, the stages of practice are well-preserved and complete.

These are not methods compiled by ordinary people; they are the complete stages of practice of many accomplished practitioners from India and Tibet, preserved in Tibet. I want to transmit the best traditional methods of practice to various places, hoping that devotees who like Vajrayana and want to receive this lineage will have the opportunity to do so, leaving the lineage to those who are destined to receive it. This is the purpose of establishing the retreat center.

002 Regarding Retreat (2)

Is retreat that important?

Disciple asks: Venerable Master, is retreat that important?

Venerable Master Bao replies: Very important! Because Buddhism is not just about understanding the meaning of the words, but also about actual practice and personal experience.

Many people can talk about Buddhism and recite scriptures, but the merits described within them can only be understood and personally experienced through practice. Otherwise, although they often talk about the merits described in Buddhism, without actual practice, it’s like telling a story—unreal. Therefore, many people study Buddhism but don’t believe in it; this is because they lack actual practice.

Furthermore, what is the purpose of many practitioners’ practice? To pursue liberation and attain happiness! For those who pursue liberation, simply studying Buddhism is not enough; they must combine listening, contemplation, and practice to reach the ultimate goal and achieve liberation! Currently, due to the heavy pressure of external work and the many social problems, many people are suffering from a lot of stress and pain, and they all want to pursue inner happiness. This requires the practice of Buddhism.

Through genuine practice of Buddhism, no matter where you are—in prison, in a complex environment, or in a busy company—and no matter how great the difficulties you face, you can attain true peace and happiness in your heart.

To obtain happiness, one needs to have a foundation in spiritual practice, which can be understood through retreat. A one-month retreat brings one month’s worth of progress, and a two-month retreat brings two months’ worth of progress. Whether the time is short or long, there will be different degrees of progress. Therefore, retreat practice can truly bring peace and liberation to sentient beings.

003 About Retreat (3)

What conditions are required for retreat?

Disciple’s question: Venerable Master, what conditions are required for someone who wants to go into retreat?

Venerable Master Bao’s answer:

1. The most important thing is to have faith in Buddhism. It’s better to have had some time to be exposed to and understand Buddhism. It’s best not to go into a long-term retreat shortly after being introduced to Buddhism. Ideally, one should have at least five or six years of experience with Buddhism before undertaking a long-term (three years and six months) retreat.
2. Good health. Without good health, firstly, one will frequently need to go out to see a doctor, and secondly, each retreatant lives alone, and if something happens, the external support staff cannot be responsible for or take care of them. Both the retreatant and the support staff will be exhausted, and the retreat facility is not equipped to care for sick people, which will make things very difficult.
3. Adhering to the rules of the retreat is very important. Buddhism has its precepts, and retreats have their rules. Adhering to these rules is very important for enhancing one’s practice.

Anyone with these three conditions can go into retreat. Additionally, there will be some age restrictions, which will be mentioned in our retreat manual.

004 About Retreat (4)

What can one gain after entering retreat?

Disciple’s question: Venerable Master, what can one gain after entering retreat?

Venerable Master Bao’s answer: Of course, there are gains! What do you gain?

You can understand Buddhism, have a correct understanding of Buddhism, a correct understanding and foundation of spiritual practice, and understand yourself.

Whether it’s worldly affairs or Buddhist practice, the most important thing is to understand your own strengths and weaknesses. Everyone has their own innate abilities, and by developing their potential, not only will their spiritual practice progress quickly, but they will also find it easier to achieve success in anything they do.

Once you understand your own shortcomings, you can correct them. Even a person who has committed heinous crimes can become a virtuous and accomplished individual. Therefore, understanding one’s own faults, such as the five poisons, and one’s merits and strengths, is extremely important.

This is what is gained through retreat. The inner happiness mentioned earlier, and the supernatural powers and wisdom that arise from the power of meditation, are all present. As mentioned above: one has already understood the Dharma, has a foundation in practice, and understands oneself.

005 Retreat (5)

What do people do in retreat?

Disciple asks: Master, what do people do in the retreat room?

Master Bao replies: They can do many things, as mentioned in the first year’s curriculum:

The preciousness of human life: understanding the value of human life helps to avoid self-deception, suicide, and low self-esteem, etc.;

Contemplating impermanence: through practices such as visualizing oneself becoming seriously ill, or loved ones leaving, etc., one will not be afraid when various forms of impermanence arrive, and can see through impermanence;

Understanding karma and cause and effect: all good and evil, good and bad things, etc., are related to cause and effect, and are part of the cycle of karma. Therefore, one will not constantly blame others, and no matter how others treat you, you will treat all sentient beings with an understanding of karma and a grateful heart;

If one understands the suffering of samsara, then the unfair treatment one faces in society can be transformed into a path to enlightenment.

They have four sessions of practice every day: 5:00 AM to 7:00 AM, 9:00 AM to 11:00 AM, 2:00 PM to 4:00 PM, and 7:00 PM to 9:00 PM.

In addition, during non-meditation time, they should read or listen to scriptures, precepts, and commentaries related to their current practice. In this way, all their time is dedicated to the Dharma.

Therefore, they have many tasks to do. First, they must attend lectures, learning and increasing their wisdom through “listening.” Reading and reflecting on their own increases their wisdom through “thinking.” The four sessions of practice increase their wisdom through “cultivation.” This is how they improve their wisdom through listening, thinking, and cultivation. The above is a simplified explanation. In more detail, during retreat, the practices include, in the first year, contemplating the four aversions of the Hinayana, and performing 100,000 repetitions each of Mahayana refuge, generating bodhicitta, confession, accumulating merit, and guru yoga… and other practices. The second year involves the practice of the generation stage, where everything is viewed as pure; then, subsequently, everything seen will be perceived as pure. The third year involves the practice of the completion stage, a type of meditation in Vajrayana Buddhism, through which one attains emptiness, understands emptiness… and many other practices.

006 Regarding Retreat (6)

What is the most difficult thing for someone in retreat?

Disciple asks: Venerable Master, what is the most difficult thing for someone in retreat?

Venerable Master Bao replies: The most difficult thing to face is one’s own afflictions. Vajrayana Buddhism has many skillful means to deal with your afflictions. When afflictions arise, you must recognize them, transform them into the path, and purify them, so that the afflictions are naturally liberated… there are many methods.

In this process, if you cannot transform the afflictions after they arise, it is very difficult. For those who can transform them, it is easy. Initially, transforming afflictions into the path and achieving natural liberation is very difficult, therefore the most difficult thing is facing one’s own afflictions.

007 Regarding Retreat (7)

What kind of punishment will there be if someone in retreat interrupts or abandons the retreat midway?

Disciple asks: Venerable Master, what kind of punishment will there be if someone in retreat interrupts or abandons the retreat midway?

Venerable Master Bao replies: There is no punishment; it simply means that the individual’s conditions are not yet ripe.

For example, if a retreatant initially vowed to do a three-year and six-month retreat, but only completed one year before leaving, we will not force them to stay.

Why? Because their personal conditions are not yet ripe! When the conditions are right, they will have another opportunity to practice in retreat. An incomplete retreat does not mean that their entire life’s practice will be incomplete. Every sentient being has the opportunity to practice in retreat. In the future, when their conditions are ripe, they may complete a three-year and six-month retreat and become an accomplished practitioner.

008 Regarding Retreat (8)

If someone in retreat leaves due to health problems, can they continue the retreat later?

Disciple asks: Venerable Master, if someone in retreat leaves due to health problems, can they continue the retreat later? Master Bao replied: Yes! This is a situation where you need to see a doctor due to illness, not a voluntary decision. With the Master’s permission, you can go out for medical treatment, and return to continue your retreat after you recover.

009 Regarding Retreat (9)

Does a three-year and six-month retreat constitute complete spiritual practice? Is it considered graduation?

Disciple asks: Venerable Master, does a three-year and six-month retreat constitute complete spiritual practice? Is it considered graduation?

Venerable Master Bao replies: No! This is merely the completion of the time they vowed to spend in retreat, not the completion of their spiritual practice. They still have a longer path of Bodhisattva practice ahead of them. This is the beginning of their benefiting sentient beings, laying the foundation for their practice, and the beginning of true spiritual cultivation.

The so-called complete spiritual practice and graduation refers to attaining Buddhahood. Therefore, before attaining Buddhahood, there is no such thing as graduation; it is merely the completion of the three-year and six-month retreat period.

010 Regarding Retreat (10)

After three years and six months of intensive practice in retreat, do the practitioners have any supernatural powers or special abilities?

Disciple asks: Venerable Master, after three years and six months of intensive practice in retreat, do the practitioners have any supernatural powers or special abilities?

Venerable Master Bao replies: I cannot answer that! Because supernatural powers are very secretive. People with supernatural powers may not necessarily say, “I have supernatural powers.” Some people without supernatural powers will deceive sentient beings by saying, “I have supernatural powers.” This often happens.

Nor can we say that all people in retreat have supernatural powers. Supernatural powers are part of the merits of meditation, and cultivating meditation depends on precepts. Therefore, those who strictly observe the precepts and have the power of meditation will certainly have supernatural powers, but we do not pursue supernatural powers.

Do the people in retreat have supernatural powers? They themselves probably won’t say, and I cannot say because I don’t know. Of course, we know that after reciting mantras for a long time, there will be the power of the mantra; after meditating for a long time, there will be the power of meditation, the power of concentration, and the power of intention, etc. These are things everyone will have. But whether the people in this retreat have them or not? I cannot answer!

011 Regarding Retreat (11)

Are you satisfied with the people in this retreat? What score would you give them?

Disciple asks: Venerable Master, are you satisfied with the people in this retreat? What score would you give them?

Venerable Master Bao replies: I give them 1%, because they only have a preliminary understanding of spiritual practice and have only laid the foundation for their practice. But I have great expectations for them, hoping that they will all achieve enlightenment in this lifetime or that each of them will achieve enlightenment in the future. Their achieving Buddhahood or enlightenment is the fulfillment of my hopes. At that point, I would give them a 100% score. However, they haven’t even begun their bodhisattva path and benefiting sentient beings yet! Therefore, I cannot give them a high score.

012 Regarding Retreat (12)

What rights, status, and degrees do those who complete a retreat have?

Disciple asks: Venerable Master, what rights, status, and degrees do those who complete a retreat have?

Venerable Master’s answer: I haven’t given them any degrees, although you could say I have; they don’t have any special rights, except for those given to us by the Buddha. I haven’t given them any special rights. The Buddha said: “If you understand the Dharma, you can teach the Dharma; if you understand meditation, you can teach meditation; if you have experience, you can share it.” This is what the Buddha allows us to do.

Therefore, I think that if they have the ability and understand the Dharma, they can teach the scriptures; if they have the power of meditation, they can teach meditation; those with three years and six months of practical retreat experience can share their experiences. I don’t need to give them anything; they know their own worth.

For example, if a monk strictly observes the precepts, he is a monk and has the status of a monk; if he develops bodhicitta for sentient beings and his mind is always focused on bodhi, he is a bodhisattva and has the status of a bodhisattva; in Vajrayana Buddhism, if his mantras are powerful, he is naturally a mantra practitioner; if his meditation is powerful, he naturally becomes a meditation master, and sentient beings will naturally respect him.

Having this ability naturally leads to this status; it’s not something granted by the government or an emperor’s decree. It depends on one’s own cultivation and the manifestation of one’s own merits, which is the best.

Relying on the master to give a position, or being called a good practitioner because of recommendations from certain people, I think this is meaningless, because it relies on others and borrows their prestige, rather than being a manifestation of one’s own abilities.

013 Regarding Retreat (13)

What are the backgrounds of the retreat participants? What kind of life do they lead after the retreat, besides the fixed practice schedule?

Disciple asks: Venerable Master, what are the backgrounds of these retreat participants? What kind of life do they lead after the retreat, besides the fixed practice schedule? Master Bao replied: They come from various professions, such as retired soldiers, business owners, heads of Buddhist artifact societies, Buddhist college graduates, monastics, company employees, civil servants, etc. Their educational backgrounds range from middle school to master’s degrees, including several university graduates. Some have been involved with Vajrayana Buddhism for a long time, some have a good understanding of Mahayana Buddhism, etc. Their ages at the beginning of the retreat ranged from twenty-eight to sixty years old, and many entered the retreat together, including mothers and daughters, mothers and sons, husbands and wives, sisters, colleagues, etc.

At the beginning of the retreat, they received tonsure, living a simple and rigorous life similar to a short-term monastic retreat, staying away from the temptations of external people, events, and things. Under the guidance of the Master, they dedicated themselves to the study, contemplation, and practice of Buddhism, refraining from seeing people, speaking, and diligently observing the eight precepts… etc.

014 Regarding Retreat (14)

What are the most difficult challenges faced by the retreat center?

Disciple asked: Master, what are the most difficult challenges faced by the retreat center?

Master Bao replied: First and foremost, the most difficult challenge is finding a qualified Master who can provide guidance.

A qualified Master possesses the three wisdoms of hearing, contemplation, and practice. The qualifications and virtues of a general Master and a Vajrayana Master are numerous and complex, but the simplest and most basic requirements are that the Master has compassion and can care for disciples, and possesses the learning and knowledge to teach disciples… etc. Language compatibility is very important. If there is a language barrier, mutual questioning and teaching become impossible. Even if the Master possesses the necessary virtues, relying on a translator will lead to many difficulties in resolving practical practice issues.

015 Regarding Retreat (15)

Can one go into retreat at the beginning of their practice? What kind of people can go into retreat? What kind of practices do people do during a group retreat?

Disciple asked: Master, can one go into retreat at the beginning of their practice? What kind of people can go into retreat? What kind of practices do people do during a group retreat?

Master Bao replied: I don’t advocate going into retreat at the very beginning of one’s practice. It’s better to have some understanding of Buddhism first. Read more biographies of lineage masters to understand how they practiced, what kinds of experiences they encountered, and how they overcame challenges… etc. The biographies of figures like Milarepa, Kathok Khenchen Aga, and Yeshe Tsogyal all mention these things. Additionally, it’s beneficial to have some understanding of Buddhist principles and a certain level of knowledge before undertaking a retreat.

There are many types of retreats. If it’s just a short, introductory retreat, you can start right away. Two or three days of group study and practice is fine. However, if someone wants to do a retreat for three days, seven days, twenty-one days, or a month, etc., they need to have some foundation.

What kind of person can do a retreat? Someone who has the time and the inclination. If you have the desire to do a retreat, have the time, and your family doesn’t object, and you have the necessary conditions. The conditions aren’t simply financial; financial conditions are secondary, not the most important. Here, we have people doing retreats who don’t have money; we provide three meals a day and accommodation.

The most important conditions are:

1. Faith in the Three Jewels;
2. Good health, without any significant ailments, otherwise you won’t be able to sit still and persevere during the retreat;
3. Your family doesn’t object. If your family is troubled by your retreat, it’s not good; this is a significant problem. Regarding age, not too young and not too old. The principle is that you can take care of yourself and don’t need assistance from others. Children over ten years old can participate, but generally, eighteen years and older is best.

Group retreats have their own specific practices. For general retreats, the practices include chanting mantras, meditation, and reading. These three are the most basic practices for any retreat. Regardless of whether it’s a long-term or short-term retreat, or even a three-year or six-month retreat, the basic practices are generally fixed, although the methods may vary. 016 Regarding Retreat (16)

The Main Conditions for Retreat Practice

Disciple asks:

Please, Rinpoche, I started learning Buddhism with just five minutes a day, and gradually I’ve come to want to do a retreat. I’ve seen that some Vajra brothers and sisters have completed multi-year retreats at Rinpoche’s retreat center in Taichung. How can one accumulate the necessary conditions and circumstances for a long-term retreat? Please give some guidance to suffering and busy sentient beings.

Venerable Master’s Answer:

During a retreat, the main purpose is to adjust one’s afflictions, to face one’s life and one’s existence. A ​​retreat of three years and six months, or twelve years, may lead to enlightenment for those with superior abilities, while those with lesser abilities will lay the foundation for their practice.

How should ordinary people do a retreat?

First, start at home, according to your available time, beginning with one day, then three days, seven days (like a Zen retreat), and then a month. At this point, you can independently face life.

In the retreat room, you are alone. We are born alone, and we die alone. In the intermediate state, we face various appearances and difficulties alone. Therefore, a retreat is about facing and challenging oneself alone. It’s better to start with short periods of time.

The main condition for a retreat is time. Then, you need to make a firm resolution. Of course, during a retreat, as stated in the Diamond Sutra, “When studying profound scriptures of wisdom, many afflictions will arise.” At this time, you must face and challenge these afflictions.

Milarepa said, “Spiritual practice is like being on the battlefield of afflictions.”

Sometimes good thoughts prevail, sometimes evil thoughts prevail. Sometimes wisdom grows amidst these victories and defeats. Sometimes you are defeated by afflictions and cannot control them; sometimes you defeat afflictions and prevent them from arising. During a retreat, you must constantly, or every hour, or every day, face your own afflictions. Therefore, essentially, the first condition is time; the second is making the firm decision to confront your own troubles. With these two main conditions, you have the necessary circumstances for a period of solitary retreat.