Author: Kadampa Ryan

Vows, commitments, and modern life:  Reply to others and accept invitations 

Kadampa Ryan Vows, commitments and daily life

Not replying to others

If someone greets us in a friendly and courteous manner, and without a good reason, we give no reply we incur a secondary downfall.  This also advises us to try make others’ minds happy by giving them answers and advice.

Why do we need to do this?  The answer is obvious.  When we say hi to somebody and they ignore us, how do we feel?  What do we think about the other person?  We don’t want to make others feel this way.  While of course the minimum is to return the basic level of cultural politeness, as Bodhisattvas, we need to go one step further – we need to be genuinely delighted to see the other person.

It suffices to watch 5 year olds on a playground to know and appreciate the difference.  When they see one of their friends, their faces light up with delight.  This then makes the friend likewise light up and everyone is very happy.  How good does it make us feel when we haven’t seen somebody we really like in a long time and when we see them they are really happy to see us – their face lights up like a child on a playground.  It makes us feel warm and loved inside.  This is how we need to make others feel with our own reaction to seeing them.  The sun warms all around, and in the same way the Bodhisattva warms the heart of all around with their delight at seeing people.

Now of course we can’t be over the top with this and act in conventionally strange ways.  We need to calibrate the intensity of our outward expression of delight to not go outside normal cultural conventions or to make the other person feel uncomfortable, but we should be like the sun. 

Not accepting invitations. 

If someone with a good motivation invites us to do something and without a good reason we decline merely out of pride, laziness, or anger, we incur a secondary downfall.  Valid reasons for declining are we are sick, do not have the time, it would make others unhappy, or it would be a danger to our Dharma practice.

To be honest, I have struggled with this one over the years.  I usually want to do my own thing.  I have my own plans and my own projects, and I work so hard both at work and at home that I frankly don’t usually want to go over to friend’s houses, etc.  I would just as soon stay at home and relax.  I also generally am not too fond of the normal banter and chit chat of social gatherings, finding it to be largely meaningless and a waste of time.  There have been many times when I have received invitations and my own selfish instinct is to say I am busy and I can’t go, but then I remember this vow and force myself to go. 

When I go, I am forced to confront all sorts of delusions in my mind.  First, I must overcome the selfishness of not being able to do what I want to do.  Second, I must learn to overcome my tendency to just sit in the corner and not engage with anybody else, but instead to go out and connect with people.  Third, I have to get over my Dharma snobbery thinking everything others have to say is meaningless.  What nonsense!  Everyone is a living being with a story.  Everyone has their troubles and their wisdoms.  Each new person is really like a nicely wrapped Christmas present and you don’t know what you will find inside until you ask them about their lives, being interested in who they are, etc.  Everyone has a lifetime worth of acquired wisdom and they are usually happy to share it with me if only I bother to ask and learn.  Fourth, one of the most important skills of a Bodhisattva is the ability to actively listen to others.  Gen Tharchin is the master at this.  There have been many meetings I have had with him where, in the end, he said almost nothing – but the way he listened itself answered all my questions for me as I told my story, etc. 

Professionally, I am a diplomat, so a big part of my job is – frankly – making friends with other people.  It is not just making friends for the sake of making friends, but finding out what everyone is doing and seeing if there are opportunities to collaborate on common projects, etc.  Sometimes I will encounter people who are vehemently opposed to something the U.S. government is doing or even people who are spying on me trying to figure things out.  Each person I meet is like a mirror revealing to me some weakness in myself, and by learning to get along with the person I have the opportunity to correct for that weakness.  It is only by breaking out of our safe cocoon and accepting the invitations we receive that we can do so.  You never know who you will meet or where that encounter may lead!

That being said, there is also nothing wrong with us choosing to stay in and not go out if we need to rest and recharge our batteries.  This vow should not drive us to burnout and it needs to be practiced in the context of maintaining our overall health, energy, and capacity.  Whether we go or don’t go isn’t as important as making whatever choices we do make with wisdom.

Happy Tsog Day: Visualizing the Field of Merit

Kadampa Ryan Tsog Days

In order to remember and mark our tsog days, holy days on the Kadampa calendar, I am sharing my understanding of the practice of Offering to the Spiritual Guide with tsog.  This is part 5 of a 44-part series.

Within the vast space of indivisible bliss and emptiness, amidst billowing clouds of Samantabhadra’s offerings, fully adorned with leaves, flowers, and fruits, is a wishfulfilling tree that grants whatever is wished for. At its crest, on a lion throne ablaze with jewels, on a lotus, moon, and sun seat, sits my root Guru who is kind in three ways, the very essence of all the Buddhas. He is in the aspect of a fully-ordained monk, with one face, two hands, and a radiant smile. His right hand is in the mudra of expounding Dharma, and his left hand, in the mudra of meditative equipoise, holds a bowl filled with nectar. He wears three robes of resplendent saffron, and his head is graced with a golden Pandit is hat. At his heart are Buddha Shakyamuni and Vajradhara, who has a blue-coloured body, one face, and two hands. Holding vajra and bell, he embraces Yingchugma and delights in the play of spontaneous bliss and emptiness. He is adorned with many different types of jewelled ornament and wears garments of heavenly silk. Endowed with the major signs and minor indications, and ablaze with a thousand rays of light, my Guru sits in the centre of an aura of five-coloured rainbows. Sitting in the vajra posture, his completely pure aggregates are the five Sugatas, his four elements are the four Mothers, and his sources, veins, and joints are in reality Bodhisattvas. His pores are the twenty-one thousand Foe Destroyers, and his limbs are the wrathful Deities. His light rays are directional guardians such as givers of harm and smell-eaters, and beneath his throne are the worldly beings. Surrounding him in sequence is a vast assembly of lineage Gurus, Yidams, hosts of mandala Deities, Buddhas, Bodhisattvas, Heroes, Dakinis, and Dharma Protectors. Their three doors are marked by the three vajras. Hooking light rays radiate from the letter HUM and invite the wisdom beings from their natural abodes to remain inseparable.

Buddhas can manifest their inner realizations as outer forms. Each aspect of the visualization of any deity in any sadhana reflects this. Our job when we perform visualizations of Buddhas is to recall the spiritual symbolism of each aspect of the visualization and recognize the visual form as the deity’s realizations in the aspect of form. In Great Treasury of Merit, we can read about the symbolism of each aspect of this visualization. Our training is to generate a mind of faith as we visualize the deity, recognizing each aspect as their realizations.

The most important part of any visualization of a Buddha is to strongly believe we are in the living presence of the deity. If we think the Buddhas are not in front of us, and this is “just our imagination,” our visualizations will lack power to move our mind. We will feel like we are pretending, and that it is just us in our meditation room. But if we strongly believe we are in the presence of the enlightened beings, our mind will naturally be blessed. If we saw a picture of a famous person, we might think about how great the person is, but we would be truly excited to meet them in person. In truth, both the picture and the person in the flesh are both just mere karmic appearances to mind, but we would experience the two very differently. In exactly the same way, if we think it is just a picture in our mind, we might not generate much feeling, but if we felt we are in the living presence of the deity, our mind will be powerfully moved.

How can we generate conviction that we are in the living presence of the deity? Gen Tharchin explains wherever you imagine a Buddha, a Buddha goes; and wherever a Buddha goes, they perform their function, which is to bestow blessings. Geshe-la explains why this is so. For us, our body and mind are different natures; but for a Buddha, their body and mind are the same nature, like gold and the coin it is in the shape of. Since a Buddha’s mind pervades all phenomena, it is correct to say Buddhas are likewise everywhere. There is nowhere that is not an emanation of a Buddha – they are inside everything. When we imagine a Buddha with faith, we open the aperture of our mind enabling these Buddhas which are everywhere to directly enter into our mind, just like opening the blinds allows the sunlight to enter our room. Thus, when we visualize the deities in the space in front of us, we can develop conviction we are in their presence. We should maintain this awareness throughout the rest of the sadhana and feel like we are making offerings, praises, and requests to them and that they receive our offerings and hear our prayers. It should feel like a personal daily meeting with our Guru – what a great way to start the day!

With this visualization, we imagine we are in the living presence of Lama Losang Tubwang Dorjechang. Lama means we see the deity as our spiritual guide in the aspect of the deity, making the practice of Offering to the Spiritual Guide a Guru yoga practice. Losang means the outer aspect of our spiritual guide is Losang Dragpa, or Je Tsongkhapa. Je Tsongkhapa is the founder of the New Kadampa Tradition and everything we practice is his instructions. By developing a close connection with Je Tsongkhapa, we draw closer to him, enabling us to receive his blessings to realize his teachings. We should strongly believe that Lama Tsongkhapa is our living spiritual guide – the same being who taught in the 14th century and who now appears as our present spiritual guide. Tubwang refers to our spiritual guide’s inner aspect of Buddha Shakyamuni. At Je Tsongkhapa’s heart is Buddha Shakyamuni, indicating that Buddha Shakyamuni and Je Tsongkhapa are also the same being, appearing at different times and different aspects. This also symbolizes how Je Tsongkhapa’s teachings are just a special presentation of Buddha’s 84,000 teachings. The lineage of every instruction can be traced back to Buddha Shakyamuni. Dorjechang means Buddha Vajradhara, who appears at the heart of Buddha Shakyamuni. When Buddha gave tantric teachings, he appeared as Buddha Vajradhara, who is our definitive tantric spiritual guide. Visualizing him at the heart of Buddha Shakyamuni indicates that Buddha Vajradhara, Buddha Shakyamuni, Je Tsongkhapa, and our present spiritual guide are all the same being, the same mental continuum, just appearing at different times according to the dispositions of different disciples. Sometimes we think that Je Tsongkhapa, Buddha Shakyamuni, and Buddha Vajradhara somehow no longer exist after they died, but this visualization helps us realize that they still live. They attained enlightenment to become an immortal being and our eternal spiritual guide. We are not staring into the past; we are interacting with a deathless holy being.

Geshe-la also explains in Great Treasury of Merit that there are three principal deities of Highest Yoga Tantra – Yamantaka, Guhyasamaja, and Heruka, symbolizing respectively the spiritual power, wisdom, and compassion of all the Buddhas according to Highest Yoga Tantra. Lama Tsongkhapa’s outer aspect is one with Yamantaka, his inner aspect is the body mandala of Guhyasamaja symbolized by the five Sugatas, four mothers, bodhisattvas, and wrathful deities. And we ourself are self-generated as Heruka. In this way, with one single concentration of ourself generated as Heruka visualizing Lama Losang Tubwang Dorjechang we are mixing our mind with the essential realizations of spiritual power, wisdom, and compassion of all the Buddhas.

Inviting the wisdom beings

You who are the source of all happiness and goodness,
The root and lineage Gurus of the three times, the Yidams, and Three Precious Jewels,
Together with the assembly of Heroes, Dakinis, Dharmapalas, and Protectors,
Out of your great compassion please come to this place and remain firm.

Even though phenomena are by nature completely free from coming and going,
You appear in accordance with the dispositions of various disciples
And perform enlightened deeds out of wisdom and compassion;
O Holy Refuge and Protector, please come to this place together with your retinue.

OM GURU BUDDHA BODHISATTÖ DHARMAPALA SAPARIWARA EH HAYE HI: DZA HUM BAM HO

The wisdom beings become inseparable from the commitment beings.

With the first verse, we recall that we are in the living presence of the deities as explained above. The second verse helps us recall their emptiness. Our ignorance of self-grasping makes us think that we and the Buddhas are somehow separate from each other, like there is this giant chasm that separates them from us. When we recall the emptiness of ourself and the deities, this chasm is bridged and we feel as if not only we are in the presence of the holy beings, but the duality between ourselves and them has faded away. It feels like we are one wave, they are another wave, but we are all equally part of the same ocean, inseparable from one another. Their enlightened state is an aspect of our own mind.

With the third and fourth verses, we dissolve the wisdom beings into the commitment beings. The commitment beings are so-called because we have a commitment to visualize them, and the wisdom beings are the actual Buddhas who enter into our visualization. By dissolving the wisdom beings into the commitment beings, we imagine our visualization becomes inseparably one with the actual deities and we strengthen our conviction that we are in the living presence of the holy beings all while recalling that they are inseparable from our mind.

Happy Tara Day: How to ignite Tara’s fierce and raging fire in our life

Kadampa Ryan How to Rely Upon Tara, Tara Days

This is the fourth installment of the 12-part series sharing my understanding of the practice Liberation from Sorrow.

Praising Tara by her destroying opponents

Homage to you who by saying TRÄ and PHAT
Completely destroy the obstructions of enemies.
You suppress with your right leg drawn in and your left extended,
And blaze with a fierce and raging fire.

I think there are two ways we can understand this.  First, her wisdom blessings act like a fierce and raging fire that radiate out in all directions like a protection circle, dispelling all obstructions of enemies, keeping them at bay.  Second, because she is a Buddha she has universal compassion even for those who would oppose the Dharma.  To destroy the obstructions of enemies means she has the power to destroy the delusion obstructions and the obstructions to omniscience of her would-be enemies.  Geshe-la once famously said in Toronto that “Love is the real nuclear bomb that destroys all enemies.”  In the same way, Tara completely destroys opponents by destroying the obstructions to enlightenment on their minds.  This shows her skill in loving living beings while directing wrathful energy against their delusions.

Praising Tara by her purifying demons and the two obstructions

Homage to TURE, extremely fearsome one,
Who completely destroy the chief of demons.
With the wrathful expression on your lotus face
You vanquish all foes without exception.

Where do demons come from?  They are mere karmic appearances to mind, ripening from our negative karma.  The way to actually destroy all demons is to purify the negative karma that sees or appears anybody as a demon.  Nobody is a demon from their own side, they only become such when we view them with a deluded, contaminated mind.  This is how she purifies all demons.  It also says she vanquishes all foes without exception.  In Buddhism, there are no outer enemies, only inner enemies.  To vanquish all foes without exception, therefore, refers to her ability to vanquish the inner enemies of the two obstructions – delusions and their imprints.

Praising Tara by the objects she holds in her right and left hands

Homage to you whose fingers perfectly adorn your heart
With the mudra symbolizing the Three Precious Jewels.
Adorned with a wheel of all directions
Whose radiant light outshines all.

Buddhas hold different implements in their hands to symbolize their inner qualities and abilities.  Her hand in the mudra symbolizing the Three Precious Jewels indicates that she is the synthesis of all three jewels, and that she also performs the function of all three jewels.  She blesses our mind like a Buddha, she teaches and protects the Kadam Dharma, and she helps us like loving Sangha.  I’m assuming the wheel here refers to the Wheel of Dharma which outshines all because it enables us to escape from samsara.

Praising Tara by her crown ornament and the sound of her laughter

Homage to you whose very joyful and shining crown ornament
Radiates a garland of light;
Who, with your mirthful laughter of TUTTARE,
Subdue the demons and worldly gods.

Here, we can imagine that infinite light rays radiate out from Tara’s crown ornament, bestowing blessings and peace on all living beings.  We can then rejoice in her enlightened actions, wishing to gain the ability to do the same ourselves.  Mirthful laughter means a merry or amused laugh.  We should never underestimate the power of laughter.  More often than not, we take everything too seriously.  This makes us tight and our grasping stronger.  But when we can laugh at the absurdity of samsara, then it takes the sting out of it.  Samsara makes me laugh!  In particular, it is important to be able to laugh at ourselves and our delusions.  This is one of the most powerful ways of cutting the power of our delusions over us because we are able to view them from a distance and laugh at how ridiculous they are.  Being able to laugh at others in a way that also enables them to stop taking themselves or their samsara too seriously is a whole other level of skill at mirthful laughter.  Normally, people can take it wrong that we are laughing at them or their plight, and they can become quickly offended.  But Tara has the ability to use skillful mirthful laughter to even subdue demons and worldly gods, disarming their ill intent or pretension. 

Praising Tara by her accomplishing divine actions through the ten directional guardians

Homage to you who are able to summon
All the directional guardians and their retinues.
Frowning and shaking, with the letter HUM,
You rescue all from their misfortune.

In the Tsog offerings, we invite the directional guardians, evil spirits, zombies, givers of harm, smell-eaters and other such beings from the charnel grounds, offer them Torma and Tsog offerings, bless their mind, and effectively “enlist them” to help Dharma practitioners and flourish the Dharma instead of oppose them.  From a deeper point of view, we imagine that all of these beings are actually emanations of the principal deity sent into the realms of samsara to help the beings in every terrifying corner of the six realms.  From the letter HUM at the heart of the principal deity, light rays radiate out and invite these beings to come before the deity to then work on the deity’s behalf.  When we recite this verse, we can imagine Tara does the same, inviting all such beings from the charnel grounds who come before her, and then commit to working on her behalf to rescue all beings from their misfortune.  In this way, she also rescues these beings themselves from their misfortune by inspiring them to engage in virtuous actions of protecting practitioners.

Praising Tara by her crown ornament

Homage to you with a crescent moon adorning your crown,
And all your ornaments shining brightly;
With Amitabha in your top-knot
Eternally radiating light.

Here we can imagine different details of Tara’s form, recognizing them all as manifestations of her inner realizations.  Buddhas have the ability to manifest their mind as form.  When we engage in checking meditations of different deities, we focus on different aspects of their form recalling the inner realization it represents.  A moon in Buddhism symbolizes the realization of emptiness.  The ornaments of a Buddha’s body typically symbolize their inner realizations of the six perfections.  Amitabha in her top-knot indicates Amitabha is her spiritual guide.  Amitabha is the Vajra Speech of all the Buddhas, and is the same nature as Geshe Langri Tangpa, the author of Eight Verses of Training the Mind, our root text for Lojong practice.  Recalling this, we can generate faith that through our reliance on Tara we will be able to realize emptiness, complete the six perfections, and train in transforming adverse conditions into the path.

Praising Tara by her wrathful posture

Homage to you who dwell amidst a garland of flames
Like the fire at the end of the aeon.
With your right leg extended and left drawn in,
You destroy the hosts of obstructions of those who delight in the Dharma Wheel.

Buddhas engage in four types of enlightened action – pacifying, increasing, controlling, and wrathful actions.  Wrathful actions are forceful actions that skillfully differentiate between the person and their delusions or faults.  They are able to be ruthless with delusions while being loving with the person.  They are like a wisdom anger against the inner objects to be abandoned along the path.  If we fail to make the distinction between the person and their delusions, our wrathful actions are just ordinary anger and usually wind up harming living beings.  Pacifying and increasing actions are relatively easy to do without delusions, controlling actions can be done if we are free from attachment to the other person doing what we want, and wrathful actions can only be performed with compassionate wisdom differentiating clearly the person from their faults.  They also typically require the other person to have faith in us to receive well our wrathful actions, but this isn’t always necessary.  Buddhas are often surrounded by blazing wisdom fires indicating their ability to burn through negativities and protect others with great power.  When we recite this version, we imagine Tara radiates such powerful energy around her like the fire at the end of the aeon.  Her right leg extended symbolizes her ability to swiftly come to the aid of living beings.  Because she is the completely purified wind element, she can move as fast as mind to any object.  If we think of the moon, our mind is instantly there.  But how does it get there?  By being mounted upon winds.  Tara is the wind all virtue is mounted upon.  Her right leg extended shows her swift ability.

Vows, commitments, and modern life:  Be respectful to those who have received Bodhisattva vows before us. 

Kadampa Ryan Vows, commitments and daily life

This downfall is fairly self-explanatory.  This also advises us show respect for senior Bodhisattva Sangha in order to increase our merit.

What does it mean to be disrespectful?  We can just ask ourselves how we behave when we are with the important people in our life.  If we met the President or the Queen or Geshe-la, how would we behave?  How would we not behave?  It is the same with everybody else we meet.  We don’t know who has or who has not taken Bodhisattva vows, so just to be safe we should be respectful towards everyone.  Being respectful does not mean being uptight, intimidated, and unnatural.  Part of being respectful is being relaxed around others.  But certainly being respectful includes listening attentively to what they say, not criticizing others, not undermining them, not making them feel bad, marginalizing them, excluding them or ignoring them.  It means not being frustrated with them, etc. 

When we are with somebody who we know has already taken bodhisattva vows, we need to be particularly respectful.  This is very important.  The reality is in this world, most communities have dysfunctional dynamics between the members of that community.  This is not surprising because if we have deluded minds and behavior, we will bring them into the communities we belong to.  But a Sangha community needs to be different.  We may still act in deluded ways towards each other, but we will also accept each other, forgive each other, and remain loyal to each other.  We may create silly dramas, but afterwards we will have a good laugh with each other about how stupid we were acting.  If we can’t learn how to get along with our Sangha friends, who are all like us trying to cherish others, what chance do we have of getting along with other non-Sangha people in this world?  With our Sangha we learn how to have healthy relationships, and then we use those relationships as models of how we should be with everyone else. 

This does not mean that in a Dharma community everyone needs to pretend to get along and avoid rocking the boat.  That won’t work since it will just lead to repression and superficial relationships.  Conflicts will arise, problems will arise.  This is normal.  What distinguishes a spiritual community from a non-spiritual one is how those conflicts and problems are resolved.  Geshe-la explained in Kadampa communities we need to have open and frank conversations with others while accepting defeat and offering the victory.  How do we do this?  If there is somebody who we have a problem with, we can approach them saying, “I know this is my problem since it is my delusions, etc., but when you do X, it generates Y delusion in me.  This is something I need to work on, I know.  It would help me to do so if I understood your perspective on your actions.  Perhaps there is something I am not understanding correctly, and if I did, I would no longer have a problem with this.”  If we approach people in this way, we are not running away pretending that everything is OK when it is not, but at the same time we are not accusing the other person but instead taking full responsibility for our own feelings and delusions in the matter.  If we approach people in this way, either the other person will clarify their perspective on the matter and that will pacify our mind or the other person will realize their errors and change.  Either way, everybody is better off.  If they get angry and defensive, you can say, “I’m sorry, I didn’t mean it to come across as an attack.  Again, as I said, this is my problem.”  But most people are reasonable, and if you approach them in a reasonable, non-threatening way, they will likewise respond favorably to your efforts.

Happy NKT Day: Why we are encouraged to follow one tradition purely without mixing

Kadampa Ryan 7. Kadampa meaning of special days

The first Saturday of every April is New Kadampa Tradition (NKT) day.  Normally, on this day we generate a mind cherishing our tradition.  I’m sure there are many other people who will write about all of the different reasons why they cherish this tradition, and I rejoice in all of that.  But here, I am going to intentionally stir the hornet’s nest a bit by talking about a particular type of cherishing of the NKT, namely generating the mind that wishes to follow one tradition purely without mixing. 

One of the core principles of the NKT is while respecting all other traditions, to follow one tradition purely without mixing.  This is an extremely vast subject.  Venerable Geshe-la (VGL) explains in Ocean of Nectar that we need to be careful when introducing the subject of emptiness to those who are not ready because doing so can lead to great confusion.  I would say even more so, we need to be careful when introducting the subject of following one tradition purely without mixing, as this is a special spiritual instruction that can easily give rise to much confusion and doubt, including thinking that such an approach is closed-minded, anti-intellectual, and sectarian.  To many, this instruction can seem very strange, even cultish.  Many people might even wind up rejecting the NKT precisely because this is something taught within the NKT. 

This post (and the linked, more extensive document) attempts to explain the rationale behind this instruction so that people can be happy with putting it into practice.

What is the advice?

This is probably best summarized in Understanding the Mind, where Geshe-la says:

“We must be careful not to misunderstand the effort of non-satisfaction. Practising this effort does not mean that we should become dissatisfied with our tradition or with our main practice, and try to follow many different traditions or mix together many different practices. Every Teacher and every tradition has a slightly different approach and employs different methods. The practices taught by one Teacher will differ from those taught by another, and if we try to combine them we shall become confused, develop doubts, and lose direction. If we try to create a synthesis of different traditions we shall destroy the special power of each and be left only with a mishmash of our own making that will be a source of confusion and doubt. Having chosen our tradition and our daily practices we should rely upon them single-pointedly, never allowing dissatisfaction to arise. At the same time as cherishing our own tradition we should respect all other traditions and the right of each individual to follow the tradition of their choosing. This approach leads to harmony and tolerance. It is mixing different religious traditions that causes sectarianism. This is why it is said that studying non-religious subjects is less of an obstacle to our spiritual progress than studying religions of different traditions.”

Geshe-la also elaborated during the Dorje Shugden empowerment in 1995 when he said:

“Sincere practitioners of the Kadampa Buddhism of Je Tsongkhapa’s doctrine should understake as their heart commitment to cherish the Kadam Dharma, the doctrine of Je Tsongkhapa, and to practice and teach this to others without mixing it with other traditions.  We must take some responsibility to enable pure Buddhadharma to flourish throughout the world.  If we make the commitment to accomplish this aim, then this is called our heart commitment.  Keeping this heart commitment is the basic foundation for receiving Dorje Shugdan’s protection, blessings and special care continually.  Because Dorje Shugden is an enlightened being, he has compassion for all beings and is ready to to give his protection, blessings, and special care, but from our side we also need some necessary conditions.  These are to cherish Kadam Dharma, to practice Kadam Dharma purely without mixing it with other traditions, to teach Kadam Dharma without mixing it with other traditions and to take some responsibility to help pure Dharma flourish throughout the world.  Doing this as our commitment is the best method for receiving Dorje Shugden’s protection, blessings and special care continually.”

Following one tradition purely is spiritual advice, not a rule

Throughout all of VGL’s books, he gives countless pieces of advice about how to transform our mind into the enlightened state.  This instruction on following one tradition purely without mixing is likewise spiritual advice given to us by our Spiritual Guide.  Like all instructions, we are free to follow it or not.  It is our choice.  VGL explains in Transform Your Life that if we do not at present understand a given instruction, or do not see its utility, we should avoid various extremes.  To put the instruction into practice when we do not understand it or when we disagree with it would be one extreme (leading to a wide variety of problems).  To reject the instruction would be another extreme.  The middle way he teaches is to not reject it outright, but to put it aside for later when it does seem to be important or useful for our spiritual practice.  Once we see the instruction as something that is important, if we still have doubts we should follow his advice in Clear Light of Bliss when he quotes Buddha Shakyamuni as saying ‘do not believe me because I am called Buddha, instead verify for yourself.’  We should examine all the arguments with an open mind, contemplating deeply their meaning without any preconceptions or attachments to our view, and then only decide to put this instruction into practice when we ‘want to’ and we ‘see its value’ for our spiritual development.  This approach should likewise be used when it comes to the spiritual advice to follow one tradition purely without mixing. 

If we relate to this instruction like a rule imposed upon us from the outside, but we do not ‘want’ to follow it, then the result will be we generate resentment towards the rule and towards those who make it.  This then undermines our faith, we can generate all sorts of negative minds, and eventually this can destroy our spiritual practice. 

So, in short, when should this instruction be practiced ?  When we want to put it into practice.  Who does it apply to ?  Only those who wish to apply it to themselves.  All moral discipline is self-imposed.  We apply it to ourseleves because we see the benefit of doing so and the harm of not doing so.  We take refuge vows because we wish to center ourselves within Buddha’s teachings.  We take Bodhisattva vows because we wish to center ourselves within the Mahayana.  We take Tantric vows, because we wish to center ourselves within the part of the Mahayana that is the Vajrayana.  Specifically, our Tantric vows entail a commitment as to whom is our Spiritual Guide, our teacher.  We do all of these things from our own side because we want to and see the value of doing so.  We place limits on the sources of our spiritual understanding and practice (Buddha’s Hinayana teachings for those who have taken refuge and Pratimoksha vows ; Mahayana teachings for those who have taken Bodhisattva vows ; our Spiritual Guide’s teachings for those who have taken Tantric vows). 

VGL has added a fourth layer of vows for those who wish to be NKT teachers and officers, namely the internal rules of the NKT, which he has correctly labeled as A Moral Discipline Guide.  VGL said that for us, these vows are more important than even our Tantric vows.  It is our choice whether we wish to assume these guidelines as part of our moral discipline or not.  Nobody can force us to do so, nobody is requiring us to do so.  We do so because we wish to.  If we wish to do so, then we are authorized by VGL to teach NKT Dharma and be an officer in an NKT center.  If we do not wish to do so, then we are not authorized by VGL to do these things.  We may still consider him our Spiritual Guide, appreciate his good qualities, put his teachings into practice, etc., but we do not have these special authorizations to teach or be an officer.  The internal rules have many layers of meaning.  It is not up to anybody outside of us to say whether we have the intention of keeping the moral discipline of the internal rules.  Only we can say.  So if internally we wish to take on the internal rules as part of our moral discipline, unless there is a gross violation of these rules that requires action, it is up to us to use our own wisdom to decide how to put these instructions into practice.

What is mixing traditions? 

In order to understand this instruction, we must understand what it means (and what it does not mean) to mix traditions.  To understand this, we must first understand what it means to mix in general.  To mix means to combine two or more things in some way. 

What does it mean to mix our mind with teachings in general ?  To mix our mind with teachings means to familiarize our mind with the meaning of a teaching.  It is to gain an intellectual understanding of the meaning of a teaching and to believe (or appreciate) that meaning to be true for your mind and practice.  In Understanding the Mind, VGL states :  “Basically Dharma practice is quite simple because all we need to do is to receive correct Dharma teachings by listening to qualified Teachers or by reading authentic books, and then mix our mind with these teachings by meditating on them.”  In Joyful Path, VGL explains that we mix our mind with teachings (meditate upon them) in three different ways :  through listening to (or reading) Dharma instructions, through contemplating their meaning (analytical meditation) and through placement meditation on them. 

To mix spiritual traditions, therefore, means to do this process of mixing our mind with teachings in general with the teachings from more than one spiritual tradition.  If one is an NKT practitioner, to mix traditions would mean to mix one’s mind with teachings from the NKT and from a tradition other than the NKT.  The internal rules of the NKT state that the NKT will always be an entirely independent spiritual organization.  What distinguishes the NKT from other traditions is its three study programmes.  In the definition of the three study programmes, all three programmes state clearly that their content is derived exclusively from the teachings and commentaries of VGL.  Therefore, any teaching that does not come from VGL (either directly from him or indirectly through an authorized NKT teacher) would be considered as belonging to another tradition.  A clear test as to whether something is part of the NKT or not is whether it has been published by Tharpa Publications.  Any book or source published by something other than Tharpa Publications is necessarily from another tradition.   Any teaching received by a spiritual teacher other than one who is an authorized NKT teacher would necessarily be a teaching from another tradition. 

Mixing is not a black or white thing, but actually has many many levels of subtlety.  Just as there are many different levels of ignorance, so too there are many different levels of mixing.  It is impossible for us to be completely free from any mixing until we are a Buddha, so the question is not whether something ‘is’ mixing or not, the question is whether somebody has within their mind the intention and the desire to go in the direction of completely abandoning every last trace of mixing within their spiritual understanding and practice.  If one has this intention, then over time we gradually gain a deeper and deeper understanding of what it means to mix, and in this way we can gradually improve the purity with which we practice.  Wanting to do this is part of cherishing the NKT.

In short, the nature of the inputs into our spiritual understanding determines the nature of the outputs of that spiritual understanding (unless we have perfect discriminating wisdom, which none of us have, or at least I do not).  If we have only NKT inputs, then it guarrantees we will have only NKT outputs (internal realizations, teachings, etc.).  If we have NKT and non-NKT inputs, then our spiritual understanding will be a mix of multiple sources, which will result in a mixed output (or at least a great danger of this).  Therefore, unless we can claim we have a perfect discriminating wisdom and experience of NKT teachings, even if we do not want to mix, we will not be able to not mix on some subtle level if we read other tradition’s teachings.  This is especially true for those spiritual teachings that are quite similar to NKT teachings.  There seems less risk of mixing by reading Christian books than there is in reading books on Tibetan Buddhism, especially those books written by diciples of Trijang Rinpoche, even if they are also Dorje Shugden practitioners.

If we understand that the way in which we attain enlightenment is by mixing our mind inseparably with that of our Spiritual Guide, it is clear that if we mix our mind with the teachings of a different Spiritual Guide we will be mixing.  Our mind will be a ‘mishmash’ (as VGL calls it) of our Spiritual Guide’s teachings, of the other Spiritual Guide’s teachings and of our own thinking of how to combine these two.  It is possible for us to take VGL as our Spiritual Guide and continue to mix his teachings with those of similar (or dissimilar) traditions, especially when we are at the beginning of our practice and our discriminating wisdom and experience are undeveloped.  However, he still advises us against doing this.  But there are many pieces of advice he has given us that we are not yet ready to put into practice and he encourages us to put those aside for later.  The instruction on following one tradition purely without mixing is no exception.  However, there definitely comes a time in our practice where we want to start leaving these other sources behind and instead mix our mind completely and exclusively with the teachings of our Spiritual Guide.  By doing so, we can mix our mind more thoroughly with his mind, draw closer to him and his blessings, and eventually attain enlightenment.  It is clear that we cannot fully mix our mind with his if we are still partially mixing our mind with teachings from other traditions. 

I understand this is challenging for some

I understand that this instruction is challenging for many people because it seems contrary to our normal way of thinking about things.  My first teacher told me, “The things we find the most difficult at first later wind up being the teachings that bring about the greatest transformations in our mind.”  So I encourage everyone to investigate for themselves with an open mind.  In the early 2000s, I wrote the attached document in answer to questions some of my students were asking about this topic.  I try address every angle of the question.  If you still have some doubts or hesitations about this topic, I encourage you to look through the arguments presented, in particular work through the answers to the objections that arise.  If you still have questions about it, I’m happy to try provide my thoughts. 

Here is the table of contents of what is contained in the larger document.

This document is organized as follows :

  1. References within VGL’s teachings on this advice
    1. On following one tradition purely without mixing
      • From Understanding the Mind
      • From Great Treasury of Merit
      • From Meaningful to Behold
      • From the Commentary to the Dorje Shugden empowerment, Spring Festival 1995
      • From the NKT internal rules
  2. On sectarianism
    • From Joyful Path
    • From Clear Light of Bliss
  1. The mind with which we examine this question
  2. How to understand this instruction
    • Following one tradition purely is spiritual advice, not a rule
    • What is mixing traditions ?
    • What are the causes of mixing ?  Why do people mix ?
  3. Rationale for the spiritual advice to follow one tradition purely without mixing
    1. Considering valid reasons
      • Advantages of not mixing
      • Disadvantages of mixing
      • Disadvantages of even slight mixing.
    2. Contemplating useful analogies
      • Analogy of the burning room
      • Analogy of climbing a mountain
      • Analogy of a Formula 1 racing car
      • Analogy of commitment to a partner
      • Analogy of specialization
  4. Refutation of objections to not mixing
  • Objection 1.  We can gain a better understanding of a subject when explored from multiple perspectives
  • Objection 2:  We can gain a higher and deeper understanding of universal truth through synthesizing multiple systems of thought.
  • Objection 3 :  All religions say the same thing, just with different metaphors and means.  So what is the problem with me studying and reading other traditions.  Does that not also take me in the direction of enlightenment ?
  • Objection 4:  OK, I agree we should not mix traditions.  I am 100% committed to VGL, I know what we are all about and I don’t want to mix.  So what is the problem with me reading other sources ?
  • Objection 5:  But I do not have freedom because I cannot be an NKT teacher or officer of an NKT center if I still want to go to other things.  So I am not free to choose.
  • Objection 6:  But it can be argued that just because one is in a relationship with somebody else does not mean that they cease to be friends with other people and other women.  In the same way, it is not mixing or violating my commitment to my spiritual path by reading other books, etc., as long as I am clear as to who is my Spiritual Guide.
  • Objection 7: But we are Buddhist, so everything depends upon the mind.  Reading other sources is not from its own side mixing, it depends upon the mind with which we do it. 
  • Objection 8:  Come on !  Certainly you are exaggerating to say it is a fault to even read or be exposed to teachings from other traditions.  Don’t be so paranoid !
  • Objection 9:  It still seems very closed-minded to be so categorical in shunning anything that is non-NKT.
  • Objection 10:  OK, even if I agree with all of the above, certainly it is more skilful to say nothing, since people will misunderstand and leave the Dharma as a result of this misunderstanding.
  • Objection 11:  OK, I agree, something needs to be said.  But why do you have to do it in such a foreceful way. 
  • Objection 12:  OK, point taken.  But what makes an action skilful is whether the action does not undermine the faith of the other person when you engage in it.
  • Objection 13:  OK, fine !  Just tell me what I can and cannot do.
  • Objection 14:  If that is the case, then why do different teachers have different policies and standards on this one ?
  • Objection 15:  But how does your standard compare to that of the NKT as a whole ?  Are you more strict ?
  • Objection 16:  Wait a minute !  I can understand why there would be an issue with Tibetan Buddhism in general, but certainly it is not a problem with Mt. Pellerin.  After all, their teacher was also a student of Trijang Rinpoche, he is friends with VGL, and they are Dorje Shugden practitioners.  Are they not basically a Tibetan version of us, and we are a Western version of them ?  So their teachings can help improve our understanding of VGL’s teachings.  We are all talking about the same thing, so there is no mixing going on.  So it should be OK.  It seems we should at least make an exception with them.
  • Question 17:  OK, I understand all of this and it makes sense.  How practically then are we to implement all of this at the center given the sensitivities involved ?
  • Conclusion

Dedication

I dedicate any merit I may have accumulated from writing this that all beings may find the spiritual tradition that speaks to their heart, and that all beings may joyfully follow one tradition purely without mixing, regardless of what tradiction speaks to them.  I pray that those reading this do so with an open mind and understand that advice such as this is offered by Geshe-la out of his infinite compassion for us understanding what is spiritually the most effective way of progressing along the path.

Vows, commitments, and modern life:  Don’t indulge in worldly pleasures out of attachment. 

Kadampa Ryan Vows, commitments and daily life

Whenever we enjoy worldly pleasures, we should do so with a bodhichitta motivation.  If we fail to do this and indulge in them out of attachment or discontent we incur a secondary downfall.  This vow also advises us to transform our daily activities into the Bodhisattva’s way of life by continually maintaining a bodhichitta motivation.

What are worldly pleasures?  From an external point of view, they are quite simply all the things we normally do to enjoy ourselves, such as go out to restaurants, see movies, hang out with friends, go on vacation to exotic and beautiful places, etc.  It also includes things like alcohol, sex, etc.  With the possible exception of drinking alcohol, which if we have taken Pratimoksha vows is considered a downfall, none of these so-called worldly pleasures in and of themselves are a problem.  The essential function of Kadampa Buddhism is to attain the union of the Kadam Dharma and modern life.  All these things are entirely normal parts of modern life.  So we do not need to abandon them, nor do we need to stop enjoying them.  What needs to change – the only thing that needs to change – is the mind with which we enjoy them.  In simple terms, we need to try enjoy these things for spiritual reasons, not attachment thinking these things, in and of themselves, are causes of our happiness.  In French we say, “prendre plaisir sans saisir,” which basically means take pleasure without grasping at it.

So what are some spiritual ways to enjoy modern enjoyments?  Venerable Tharchin explains that ultimately the key question for any enjoyment is whether or not we are imputing “mine” on it.  If we are, we are burning up our merit.  If we are imputing “others” onto it, then we will accumulate merit.  The easiest way of doing so is to imagine that we have a Buddha at our heart and as we partake of the enjoyment we are actually offering it to the Buddha at our heart.  It simply passes through us on route to the Buddha.  If we enjoy things in this way, instead of burning up our merit from our enjoyments we will accumulate even more merit.  Likewise, whenever we enjoy things we can do so with others and we can offer the activity to them.  For example, when I go out to a restaurant with my wife, I can think I am offering her a meal.  Or I am taking my kids to a movie, or taking my family on a vacation.  I am doing these things for them, and I am just going along to help them have a good time. 

We can likewise view many of our enjoyable activities as opportunities to learn something.  When we go for a walk in the park, we see all sorts of different things – couples fighting, parents struggling with their kids, homeless people, drunk people, whatever.  Each one of these things is teaching us some aspect of the Dharma.  What we see on TV can teach us all sorts of Dharma lessons.  Our ability to extract Dharma lessons from our daily appearances primarily depends on two things.  First, it depends on us actually looking for Dharma lessons in everything we encounter.  If we are looking for spiritual meaning, it is not hard to find it.  If we are not even looking, it is almost impossible to find any.  Second, it depends upon us receiving blessings.  Ultimately, any Dharma understanding we gain depends upon us receiving blessings from the holy beings.  They bless our mind, activating certain karmic seeds on our mind which ripen in the form of some new spiritual understanding.  To receive blessings through everything we merely need to view everything as in fact emanated by our Spiritual Guide.  If we view everything as emanated, we will receive blessings through everything, and everything will teach us the Dharma.  In this way, we can go anywhere, do anything and none of it will be indulging in worldly enjoyments out of attachment, rather it will be us enjoying our modern life in a Kadampa way – a true uniting of the Kadam Dharma and modern life.

The Fires of the Deepest Hell for the Sake of Each Being:

Kadampa Ryan 4. Practicing in Daily Life, 5. Reliance upon Dorje Shugden , , , ,

Maybe when we first start practicing Dharma we are selfish in the sense of not caring about others, neglecting them, etc. A few years of practice and that is easy enough to leave behind. Where it gets complicated is when we absolutely want to cherish others, but sometimes the best way to cherish them is to stop enabling self-destructive behavior. Sometimes not helping them helps them more because it forces them to step up and assume responsibility for themselves and their own future.

I have spent decades misinterpreting cherishing others to mean becoming everybody’s savior, solving all their problems for them, but to a large extent all I did was create dependency and deprive them of the opportunity to learn how to stand on their own two feet.

I think for me the key test is “are they capable of doing this thing themselves?” If the answer is no, and it needs to be done, then OK, I will step in and do it for them. But if the answer is yes, they can (even if they don’t believe they can), then I will make myself available to coach them how to do it themselves, but the burden has to fall on them to do it. And if they don’t, then the consequences of them not doing it are also theirs to bear.

When I do that, they will howl in protest and use every single emotional blackmail tool in their arsenal to get me to do it for them – guilt tripping me, getting mad at me, threatening self-harm or self-destruction in some way, provoking some sort of crisis that forces me to step in, etc., etc., etc. And why wouldn’t they? Such a strategy has worked for them countless times in the past. That’s how they have learned to cope with life’s difficulties – self-destruct in some way or get mad at me to do things for them. I have trained them to do exactly that. Breaking these patterns is really hard.

When we stop participating in these behavioral cycles, they hate you for it, they cut off communication, they emotionally implode (or explode), they trigger crises, etc. If we give in to these forms of emotional blackmail, it never stops and the cycle starts again. Sometimes natural life consequences are the best teacher.

But again, for me at least, the test is “can they realistically do it on their own?” If they can’t, and it is conventionally our responsibility in society to help them, then we need to care for them because it is normal to do so, even if they are being emotionally abusive towards us along the way. We are not helping them to avoid the emotional abuse, we are helping them because they need help and we can do so.

But even this has an exception: “Are we capable of continuing to help without it crushing us in the process?” Here we have to be really honest with ourselves about what our actual capacity is. If our helping is destroying us, destroying our capacity, preventing us from practicing Dharma, leading to burnout, etc., then we have to say, “I would want to help, but unfortunately I can’t.” Sometimes our understanding of cherishing others not only leads to savior complexes as above, but also martyr complexes where we sacrifice ourself on the altar of helping others. Of course we sacrifice our self-cherishing – we have gathered all blame into one and are willing to torch it – but we don’t sacrifice OURSELVES. We are not our self-cherishing. We can’t make destroying our self-cherishing to mean destroying ourself. There are many, many people in this world that I would want to help, but I lack the capacity to do so. I need to use the fact that I would want to help but currently lack the capacity to do so to fuel my bodhichitta – this is why I need to become a Buddha so then I can help everyone.

The other mistake I make is exaggerating the importance of a few people on the altar of others who I could also be helping. If I spend all my time and mental energy on just a few people (who I’m not really helping anyways, I’m just enabling them becoming dependent on me to solve their problems for them) and I neglect all these other people who I could be helping who do want my help and I can make a difference in their lives, then I am not cherishing ALL living beings. We need to cherish everyone, not sacrifice many for the sake of few.

This gets hard when it is our conventional responsibility to help certain people (such as our kids, aging parents, employees, close friends, etc.). So for me, if I have a conventional responsibility towards somebody, then I accept this is my responsibility and I meet it because that is the “exactly as normal” thing to do in modern life. VGL has said countless times we should not be abandoning our families, etc., to “practice Dharma,” but instead we should start with those we are karmically close to and expand outwards. But there does come a point where we have met our karmic responsibilities and conventionally they should be taking care of themselves. Then, if there are others who I could be helping more, then I should be willing to cherish them too, even if doing so means I might be helping those I have been helping a lot a little less.

Then the final hurdle is learning to accept sometimes those we love will suffer and there is nothing we can do about it in the short-term. We need to completely let go of our attachment to them being OK and not suffering. We of course care for them and wish that they don’t suffer, but we can’t be personally ATTACHED to them not suffering, where our mental peace and well-being depends upon them not suffering. Just as we have to accept the truth of suffering for ourself, so too we need to accept the truth of suffering of others. They are in samsara so their lives are also the nature of suffering. Accepting this fact then needs to channel into our bodhichitta – therefore the only solution is I need to become a Buddha so I can eventually be there for them in life after life, gradually leading them out. But I can’t liberate them like a magic wand. They have to do the work. I can’t do it for them. So I need supreme patience with them (“please be patient with us”) and acceptance that they are likely going to suffer for a very long time until they do what needs to be done to not. I can’t do it for them.

It’s so hard. I often try remember the line from Offering to the Spiritual Guide, “even if I must remain in the fires of the deepest hell for many aeons for the sake of each being.” The bodhisattva’s path is not for the faint of heart. In the end, I put my faith in Dorje Shugden. I bring VGL into my heart requesting his wisdom blessings to know what to do. And then I try be as much like Heruka as I can be. I make mistakes, I try correct for them; I get knocked down, I get back up again. With persistence, we will get there in the end. We will eventually attain enlightenment and guide them to the same state.

Happy Protector Day: Viewing Our life as a Training Ground

Kadampa Ryan Protector Days, Reliance upon Dorje Shugden

The 29th of every month is Protector Day.  This is part 3 of a 12-part series aimed at helping us remember our Dharma Protector Dorje Shugden and increase our faith in him on these special days.

We are continuing with our discussion of how to rely upon Dorje Shugden during the meditation break.  In the last post we discussed how we can take personal responsibility for removing the faults we perceive in others.  In this post we will discuss how to view our life as a training ground for becoming the Buddha we need to become.

How can we understand this?  Dorje Shugden knows who we have karma with to be their Spiritual Guide.  We each have the karma to be the spiritual guide of certain beings.  Dorje Shugden knows this and he knows what karma we have with them.  If we ask him to do so, Dorje Shugden can manage our karma in such a way that he forges us into the Buddha we need to become.  Primarily Dorje Shugden provides us with favorable conditions and arranges everything to be perfect for our practice. 

But he is so powerful, he is also able to ‘use’ our negative karma and ‘transform’ it into the spiritual path.  We can adopt the wisdom view that he “gives” us now the problems that our future students will have so that we can learn how to use the Dharma to overcome these problems.  We have the negative karma on our mind to experience anything and everything.  Dorje Shugden is able to manage the flow of the ripening of our negative karma so that the negative karma which does ripen is that of our future students and it ripens in a context where we will be able to transform it into the path.

What are the benefits of relying upon Dorje Shugden in this way?  It will create indestructible karmic links between ourselves and our future students that will ripen in the form of us being their spiritual guide in the future.  We will gain the realizations we need to be able to help the beings with whom we have the closest spiritual karmic connections.  It will enable us to find great meaning in all of our inevitable difficulties in life.  Life will still be difficult, but these difficulties will be part of a larger project to forge us into the Buddha we need to become. 

Practically speaking, how do we view our life in this way?  The key lies in viewing everyone as an emanation of Dorje Shugden for our practice.  The view we adopt of others determines the qualities we draw out.  This is so because view itself is a creative action, it is not a passive observation.  We do not view others in a particular way because they ‘are’ that way (they are not any way), rather we view others in a particular way because it is most beneficial to them for us to do so.

The view we adopt is to view others as emanations of the Spiritual Guide.  We can maintain pure view of others.  We consider them to be Buddhas appearing in the aspect of ordinary beings so we can act normally with them.  By acting normally with them, we gain the realizations we need to attain enlightenment.  We can maintain pure view of their actions by considering all of their actions to be the supremely skillful actions of a Buddha.  For example, if they make some big mistake, we can view it as they make mistakes to teach us things.  If we assent to the appearance of others as being ordinary, engaging in ordinary actions, we will simply plant the karma which will give rise to the appearance of ordinary beings engaging in ordinary actions.   In this way, we re-imprison others into contaminated aggregates engaging in non-Dharma actions and us into a world of ordinary appearances.

If instead we imagine that others are by nature emanations of Dorje Shugden engaging in supremely skillful actions to lead us to our swiftest possible enlightenment we plant karma which will give rise to the appearance of others as emanations engaging in the actions of a Buddha.  In this way, we free others from contaminated aggregates and we create the causes for them to engage in the actions necessary to lead themselves to enlightenment. 

But how do we do this, especially when we see others acting in deluded and unskillful ways.  There are two key questions we can ask ourselves to be able to maintain this view:  First, what do their actions teach me?  Second, what do their actions give me in terms of an opportunity to practice?  Our answers to these questions point us to the wisdom that is able to receive perfectly reliable Dharma instructions and opportunities to practice from whatever others do. 

We can even do this same practice with our own body and mind.  If we assent to ourselves as being an ordinary being engaging in ordinary actions, it will creates the karma for the recreation of that appearance.  But if we view our ordinary body and mind as emanated for us to practice overcoming in order to forge us into the Buddha we need to become, it will plant the karma for that appearance to arise in the future.  For example, if we get sick, it is for us to practice with.  If we have a delusion, it is for giving us an opportunity to practice the opponents, and so forth.

This view is extremely beneficial for both ourselves and for others.  We are able to transform whatever happens to us into the path to enlightenment and we are able to receive the blessings of the spiritual guide through everyone.  It also karmically reconstructs others and ourselves into pure being.  By imagining that they are Buddhas engaging in a Buddha’s actions, it karmically reconstructs them so that they will later actually engage in enlightened actions and become a Buddha. 

In sum, the practice of Dorje Shugden can be reduced down into four simple ideas:

  1. Renew our spiritual motivation, that what matters to us is creating good causes for spiritual progress.
  2. Request with infinite faith that whatever happens to us (or others) is perfect for our swiftest possible enlightenment.
  3. Accept with infinite faith whatever subsequently arises as the perfect conditions we requested.
  4. In those perfect conditions, practice to the best of our ability.  To practice means to try to send our mind in the direction of enlightenment by striving to abandon our delusions and by cultivating virtuous minds.  It does not matter whether we succeed in actually doing so, what matters is that we try.  If we try, we create good causes which will ripen in the future in our ability to do it. 

We can use our reliance on Dorje Shugden to overcome all our delusions.  This practice was explained to me by the great Gen Togden many years ago.  He said we can overcome our anger through relying on Dorje Shugden by considering that anger wishes things to be other than they are.  When we rely on Dorje Shugden, we know they are perfect, so there is no basis for wishing they are otherwise, thus there is no basis for anger.  He also said we can overcome our attachment through relying on Dorje Shugden.  We think we need something for our happiness, but we do not know.  So we make requests to Dorje Shugden that if this is what is best, then please arrange it; if not, then we request him to please sabotage it.  Finally, he explained we can overcome our ignorance through relying on Dorje Shugden.  Dorje Shugden is a wisdom Buddha, so we can request him to bestow his blessings so we will always know what to do in all situations.

Happy Tsog Day: How to Train in Engaging Bodhichitta

Kadampa Ryan Tsog Days

In order to remember and mark our tsog days, holy days on the Kadampa calendar, I am sharing my understanding of the practice of Offering to the Spiritual Guide with tsog.  This is part 4 of a 44-part series.

For the sake of all mother sentient beings I shall attain as quickly as possible in this very life the state of the Guru-Deity, the primordial Buddha.

I shall free all mother sentient beings from their suffering and lead them to the great bliss of the Buddha grounds. Therefore I shall practise the profound path of the yoga of the Guru-Deity.

At this point we can perform brief self-generation as our personal Deity.

With the first line, we recall our aspiring bodhichitta generated above and we channel it towards the determination to do whatever it takes to attain enlightenment. When we recite “in this very life,” we can sometimes develop a doubt that it is not possible for us to attain enlightenment in this life, and so these words lack power. The explanation above explains how we can attain enlightenment and gives us a sense of how it can be done relatively quickly, but then we look at our present mind and think we are still a long way away and it seems unlikely we will attain the goal in this life. This doubt can sometimes deflate our engaging bodhichitta because we do not really think it is possible.

How can we overcome this doubt? First, we should never underestimate the power of the practices we have been given. Thousands of Je Tsongkhapa’s disciples attained enlightenment in one short life, and the instructions we have are exactly the same as he taught. If they can do it, why cannot we? In fact, Geshe-la has said on numerous occasions that we have it easier than Je Tsongkhapa’s disciples due to the relative total ease of daily life compared to practitioners of the past and the fact that Heruka and Vajrayogini’s blessings grow stronger the more times become spiritually degenerate. Geshe-la once told Gen Tharchin that “if you would only just completely believe me for even one moment, you would attain enlightenment.” Our biggest problem is doubt. To paraphrase Lord Acton, “faith enlightens, and absolute faith enlightens absolutely.” Second, concern over whether we can attain enlightenment in this life or not only holds us back if we have attachment to results. Our attachment to results in this life makes us think, “well, if I cannot attain the goal in this life, I will not bother really trying.” That makes absolutely no sense. The bottom line is if we believe we can attain enlightenment in this life, we will wholeheartedly go for it. If we do, we may attain enlightenment in this life or we may not do so. But by wholeheartedly going for it, we will definitely attain enlightenment quicker than not going for it. So there is no valid reason to hold ourselves back at all. Doing so just slows down our eventual attainment of enlightenment. The longer we take to attain enlightenment, the longer we will remain trapped in a cycle of suffering and the longer those we would otherwise help if we had attained enlightenment will be made to suffer. Indeed, it is precisely because we are not certain we can attain enlightenment in this lifetime when we have found the Dharma that we need to apply ourselves wholeheartedly. We need to make as much progress as we can while we still have the opportunity.

We may think delaying our enlightenment will enable us to enjoy samsara longer, but that just belies our ignorance thinking anything in samsara is a cause of happiness. There is a story of a Tibetan who really liked his butter tea, and as he was approaching death, he suddenly had a doubt about whether he wanted to attain the pure land because they might not have butter tea. His spiritual guide assured him the butter tea is even better in the pure land, and with his doubt reassured, he then restored his wish to get to the pure land. While such a story seems absurd that anybody would have such doubts, the truth is we each have our own butter tea – a thing that keeps us wanting to remain in samsara. But we can be certain, whatever it is we desire, it is better in the pure land, so there should be nothing holding us back.

With a strong desire to attain enlightenment, we then strongly believe we are going to die now and we train as if we were on our death bed. We generate a strong compassionate wish to attain the pure land, generate faith that we are in the presence of our holy spiritual guide, and then we dissolve everything into the clear light emptiness just like we will at the time of our death. We imagine all phenomena dissolve into their ultimate nature and we emerge into the clear light. On this basis, we recognize the clear light as inseparable from both our Buddha nature and our spiritual guide’s enlightened mind. On this basis, we then impute our ‘I,’ thinking we are Truth Body Heruka. We then hold this divine pride with a pure motivation, strong faith, and single-pointed concentration for awhile. We then think, “only other Buddhas can see me in this form. If I am to help others, I must appear in form that they can see and relate to. Therefore, I must generate myself as both Enjoyment Body and Emanation Body Heruka.

Self-generation as the Deity

From the state of great bliss I arise as the Guru-Deity.

Purifying the environment and its inhabitants

Light rays radiate from my body,
Blessing all worlds and beings in the ten directions.
Everything becomes an exquisite array
Of immaculately pure good qualities.

While Truth Body Heruka, we first briefly imagine that our indestructible wind arises in the aspect of a nada. We then generate divine pride thinking we are Enjoyment Body Heruka. We then think only other tantric bodhisattvas can perceive us in this form, and we need to assume an Emanation Body so that we can relate to ordinary living beings. We then imagine we see below us the four continents, Mount Meru, the sun, and the moon lotus form. We see the sun and moon as the union of the red and white bodhichittas of Heruka and Vajrayogini, imagining it is like a fertilized ovum of our future enlightenment. Strongly wishing to become Heruka, we imagine the nada descends into the sun and moon, where it assumes the form of a HUM, which then radiates lights in all directions purifying the universe according to the words of the sadhana, and then we arise as Emanation Body Heruka, with one face and two hands, embracing Vajravarahi. We then develop the divine pride of being Emanation Body Heruka. For more details on how to engage in generation practice, we can read the section on the three bringings in Essence of Vajrayana.

Blessing the offerings

OM AH HUM  (3x)

By nature exalted wisdom, having the aspect of the inner offering and the individual offering substances, and functioning as objects of enjoyment of the six senses to generate a special exalted wisdom of bliss and emptiness, inconceivable clouds of outer, inner, and secret offerings, commitment substances, and attractive offerings cover all the ground and fill the whole of space.

Following the words of the sadhana, we image all the different types of offerings appear in front us, exquisitely arranged and ready to be offered to the field of merit. We should strongly believe these offerings are present in front of us within our mind. There are six different types of consciousness and six different types of objects. The first five consciousnesses are the sense consciousnesses, and their objects are the objects of the senses. The sixth consciousness is our mental consciousness, and its objects are imagined objects – or objects that appear to our mental consciousness. These are also called “phenomena sources.” I was once in a modern art museum in Germany, and in one of the exhibits what appeared to the eye consciousnesses was a pristine beach in a tropical island with beautiful clear blue skies; but what appeared to the ear consciousness was the sounds of a terrible typhoon storm raging all around. The point of the exhibit was to show the duality of tropical islands, but the spiritual point is quite profound. Different worlds can appear to different consciousnesses. When we engage in our spiritual practices, we try to practice non-ascertaining perceivers with respect to our sense consciousnesses and focus all our attention on our pure imagination in our mental consciousness. The world that appears to our sense consciousness may be samsara, but the world that appears to our mental consciousness is the pure land.

Gen Tharchin explains the location of mind is at the object of cognition. For example, if we think of the moon, our mind goes to the moon. He also explained wherever our mind goes, our “I” naturally follows since we instinctively identify with our mind. Thus, we can say part of ourself is at the moon. Applying this logic to our practice of generation stage, if we direct our mind to the pure land, our mind will naturally go there. Wherever our mind goes, our “I” naturally follows. Thus, we can also say part of ourself is in the pure land. If we are able to direct 100% of our mind without distraction to the pure land, 100% of our mind will follow; and since we naturally impute our “I” onto our mind, we will literally feel ourselves and be in the pure land. If we can do this 100% of the time, we will have attained outer Dakini Land. With this understanding, we should strongly believe that we are in the pure land and the pure offerings are in front of us.

Vows, commitments, and modern life:  Making offerings to the three jewels every day

Kadampa Ryan Vows, commitments and daily life

If we commit any of the secondary downfalls, we damage our Bodhisattva vows but we do not actually break them.  But this doesn’t mean they are not important.  Our secondary vows serve as the foundation for our root vows, so by weakening our secondary vows we increase the likelihood of likewise breaking our root vows.  To actually break our vows, we need to decide to no longer follow the bodhisattva path.  We need to decide we are no longer interested in working for the sake of others or we no longer wish to become a Buddha or follow the Buddhist path.  If we have not come to such a decision, then our vows are not completely broken.  Geshe-la explains that, in our tradition at least, the actual vow we take when we take the Bodhisattva vows is to maintain the intention to one day become a Buddha, and we work gradually with all the vows trying to keep them in increasingly qualified ways. 

The secondary downfalls are divided according to which of the six perfections they support.  In many ways, we can consider the different vows associated with each of the perfections as like the framework within which we practice the perfection according to the Lamrim teachings.  From another perspective, we can consider these vows as actual methods for actualizing each of the perfections within our mind.  In other words, it is by practicing the vows associated with the perfection of giving that we actually ripen this perfection within our mind.

Downfalls that obstruct the practice of giving

Not making offerings to the Three Jewels every day. 

Offerings to the Three Jewels can be physical, verbal, or mental.  If a day passes without us making any of these three, we incur a secondary downfall.  This vow also advises us to accumulate merit every day by making offerings.

Traditionally, at home we have a shrine where we keep our Buddha statues and in front of which we engage in our daily practice.  Even if it is only a corner of some room, we should consider this space to be very precious and we should treat it accordingly.  We should try, to the maximum extent possible, only do Dharma things when we enter this physical space.  We can, if we wish, imagine a protection circle around this space and when we enter it, we actually enter into the pure land.  On our shrine, we traditionally set out 7 water bowls of offerings, each representing a different substance.  We can read about these in the Lamrim commentaries, such as in Joyful Path of Good Fortune.  When we make our offerings, we shouldn’t feel like we are just putting water in front of some metal statue, rather we should imagine that we are filling the entire universe with pure offerings to the living Buddhas who are actually there. 

If, for whatever reason, we are unable to actually physically set out water bowls, etc., we can put flowers, crystals and other precious objects in front of our shrine as our offerings.  But we shouldn’t have a Buddha image without some sort of offering in front of it, even if it is only a small candy.

Physical offerings aside, the best offerings we can make is our own practice of Dharma.  In reality, the Buddhas don’t need our offerings at all – we are the ones who need to make them so we can create the karma associated with doing so.  The offering that pleases the Buddhas the most is our own practice of their instructions.  Their entire reason for attaining enlightenment was to help lead us to the same state.  They can’t, however, bestow enlightenment on us like some present.  We must transform our own mind from a deluded, samsaric state into a pure, enlightened state.  How?  By putting into practice the instructions they have given us.  We do this with our virtuous actions of body, speech, and mind.  Therefore, every day when we do our daily practice, or throughout the day when we try to apply the instructions we have learned, we should imagine that we are doing so in front of all the Buddhas, and in particular our Spiritual Guide, and we should mentally engage in our virtuous action as an offering to them.

When we do this, our mind is primarily filled with gratitude and hopeful anticipation.  Gratitude with respect to their kindness in having given us the instructions and the opportunity to practice, and hopeful anticipation knowing that due to our practice we are building for ourselves a better future.  It is not enough to just “have faith” when we don’t know what that means.  From a practical perspective, it means we have gratitude and hopeful anticipation.  We know the value of what we have been given (admiring faith) and we are grateful for the opportunity to practice it (wishing faith).  On the basis of this we engage in the action knowing that by doing so we are moving closer to our eventual enlightenment (believing faith).