As mentioned in the preface, White Tara tossed a book down to me from the emptiness. As I flipped through it, I was shocked.
This book was titled, Highly Confidential Register of Those Fallen into the Three Lower Realms. As I paged through the book, I was overwhelmed by horror, completely at a loss.
On the first page:
These three lower realms are:
Hell.
Hungry ghosts.
Animals.
Listed in the book were some examples of “causes” and “consequences.” What struck my eyes and appalled me, was the sight of listed names that were not just familiar, but very familiar.
Because of this, tears streamed down my face!
How could they be saved? What could be done? These disciples that I knew well had “fallen into the three lower realms,” with certainty. How could they be saved? The answer was:
“Redemptive Practice!”
***
What is Redemptive Practice?
Redemptive Practice refers to feeling remorse and regret for violating one's precepts or moral principals, and seeking repentence in the presence of the buddhas and bodhisattvas.
In this practice, the disciple seeks forgiveness for one’s wrongdoings from their root guru in person. This is followed by a renewal of one’s commitment to take refuge in the Three Jewels (the Buddha, Dharma, and Sangha), receiving empowerment, as well as reafferming the vows to uphold the five precepts, eight precepts, and bodhisattva vows.
Along with this, the disciple also pledges to engage in the ten virtuous deeds, which are actions that promote kindness, compassion, and ethical conduct. The ultimate goal is to cultivate bodhicitta, the compassionate wish to attain enlightenment for the benefit of all beings.
Through Redemptive Practice, a one seeks to purify their actions, words, and thoughts, and to strengthen their commitment to walking the path of virtue and enlightenment.
This process of repentance and commitment should continue until the individual receives a sign indicating acceptance for their repentance. By engaging in Redemptive Practice, one is able to avoid the dangerous paths that lead to the lower realms of existence.
Otherwise:
One would undoubtedly fall into the three lower realms, with no chance of redemption.
***
As Buddhists, we understand that:
Keeping the five precepts – human realm
Practicing the ten virtuous deeds – heavenly realm
Following the Theravada precepts – arhat
Cultivating the twelve links of dependent arising – pratyekabuddha
Practicing the six paramitas – bodhisattva
Engendering great bodhicitta – buddha
Countless buddhas and bodhisattvas manifest themselves in various physical appearances and forms, for the purpose of guiding us in upholding different vows and precepts. To deeply comprehend the teachings of the Buddha, we must first begin by adhering to the ethical guidelines known as the precepts.
(This means we must begin by adopting and living by the most basic precepts.)
When Shakyamuni Buddha was about to enter nirvana, he left behind a very important message, “Rely on the precepts as your ultimate teacher.” This was the Buddha’s guidance.
The Buddha with unsurpassed and perfect enlightenment, left behind only one word – “precepts.” How can I and other Buddhists not follow this?
If one does not abide by precepts, and is able to achieve buddhahood, neither I nor others will believe it.
The book indicates clearly:
It is crucial to cultivate a strong commitment to following the precepts. We should understand what actions we should avoid and what actions we should align with. Only by diligently practicing in this way, we can stay on the right path of the dharma.
The practice of abiding by the precepts holds immense power. It serves as a remedy for our worries and troubles by allowing us to let go of harmful behaviors. Let us all strive to wholeheartedly adhere to the precepts together!
Abiding by precepts is noble.
Abiding by precepts is purity.
Abiding by precepts is merit.
Only by cultivating in this manner, will one be able to advance in one’s practice.