Author: Kadampa Ryan

Modern Bodhisattva’s Way of Life: Where do all these worldly people come from?

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

(8.13) As a result of associating with the childish,
We naturally engage in unwholesome actions
Such as praising ourself, disparaging others,
And discussing the importance of worldly pleasures.

(8.14) The relationships I have made with the childish
Have been completely deceptive,
For the childish have done nothing to fulfil my wishes
And I have done nothing to fulfil theirs.

When we associate with the worldly, it brings out the worst in us and the worst in them.   We are very easily influenced by those we hang out with, and when we surround ourselves with worldly people, we become just like them.  When we behave in worldly ways, we cause others to become just like us.  We wind up doing all these things Shantideva describes.

Where do all these worldly people come from?  They come from our own worldly mind.  It is our mind projecting them.  We are the creator of all these worldly beings. Nobody is worldly and childish from their own side, rather it is our own worldly and childish mind that projects a world filled with worldly and childish people.  So yes, we should want to have absolutely nothing to do with worldly and childish people, but we need to understand very clearly where they come from – our own mind.  People or situations or activities are worldly and meaningless only if we relate to them in a worldly and meaningless way with a worldly and meaningless mind.  This is what we need to stop and stop completely.  Shantideva is a wisdom Buddha, so we can be certain that this is his meaning here.  It is really worth looking over these verses in this light and we will discover a deep, hidden meaning.

But Shantideva makes a vital point – others have done nothing to fulfill my wishes and I have done nothing to fulfill theirs.  We sometimes confuse superior intention – the mind that takes personal responsibility for the happiness and freedom of others – and co-dependency, thinking it is our job to make others happy.  We have no power whatsoever to make others happy.  Whether they are happy or not depends on what they do with their own mind, and we have no control whatsoever over what they do with their mind.  We think we are being compassionate, but in fact we are mistakenly appropriating responsibility for making others happy and then we think it is our fault if they are not.  Because we think this way, they start to think this way too – that they can’t be happy without us and that we are responsible for solving their problems for them, and if we don’t, they can’t be happy.  We create a dependency on us, which just serves to disempower them to solve their own problems and find their own happiness within themselves.  We can help others by setting a good example, offering wise advice if asked, and praying for them.  We cannot solve their mind for them.  And they cannot solve our mind for us.  We are each responsible for our own experience of life.  Others have done nothing to fulfill my wishes and I have done nothing to fulfill theirs.

(8.15) Therefore, I should withdraw to a great distance from the childish.
If I should subsequently meet them, I should please them by being happy
And, without becoming too close,
Act in agreeable ways according to convention.

(8.16) Just as a bee takes pollen from a flower,
So should I gather only what I need to sustain my practice
And then, without clinging, return to abide in solitude
As if I had never met anyone.

Sometimes we get so sick of being with the worldly and the deluded that we just want to get away from them.  Many people when they are in the early years of their Dharma practice develop a strong aversion for deluded people and do not want to have anything to do with them.  The thought of spending time with the family or ordinary friends is like torture.  Later in our Dharma practice, when we have a love of retreat, we develop an aversion for being anywhere near worldly life and we want to do as Shantideva says and get away from it all so we can focus on our practice.  As our bodhichitta and skillful means develop, there will come to be hundreds and hundreds of people who have relationships with us.  We need to think carefully about how we should approach all of these relationships.

We need to find balance.  One extreme is the extreme of attachment to others.  We view others as causes of OUR happiness, and we pursue our relationships with them towards this end.  The problem with this is it creates the cause for us to be separated from them in the future.  Since we are their access to the Dharma, our attachment to them creates the causes for them to be separated from the Dharma.  Terrible!  The other extreme is the extreme of non-loving.  We are so afraid of attachment to others that we become distant with others, indifferent, and there is no emotional connection in our relationships.    The problem with this is we cannot really help anybody if there is not a close relationship.  We need to develop extremely deep and meaningful relationships with others, where they have the closest relationship with us as they do with anybody.   And we need to have this with hundreds, indeed thousands of people.

One of our difficulties is we do not know how to love people, really love people, without it becoming mixed with romantic attachment.  These types of minds can become real obstacles to our developing close relationships.  Why does this occur?  Because we so admire the other person and see so many good qualities, that the only time we normally do that is when we have strong romantic attachment to somebody, so it winds up triggering these sorts of minds.  We need to learn to cultivate a pure love free from all attachment.  I think we need to start with each other. 

Modern Bodhisattva’s Way of Life: Our Relationships Cannot Save Us

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

(8.8) While we preoccupy ourself with the things of this life,
Our whole life passes without any meaning.
For the sake of impermanent friends and relatives,
We neglect the Dharma that leads to permanent liberation.

(8.9) By behaving in such a childish way,
We definitely create the causes of lower rebirth.
Since worldly beings lead us to unfortunate states,
What is the point of relying on them?

We need to think carefully about these things.  What does it mean to be preoccupied with things with no meaning?  What is something without meaning?  Are we to never rely upon or try to relate to the worldly?  Should want to have nothing to do with the worldly and the meaningless?  It is very easy to misunderstand the meaning here to think relationships with others are objects of abandonment.  No, we only need to abandon our attachment. 

But at the same time, Shantideva’s verses help us reduce our inappropriate attention towards relationships with others.  All delusions harm us primarily through exaggeration.  The more we exaggerate, the more we suffer.  One of the principal means by which delusions develop is through exaggerating the good or bad qualities of something.  When we have attachment, we romanticize how wonderful it would be to have this object of our desire.  Shantideva cuts this down.  What good are others from a worldly point of view?  In truth, most people are a pain in the butt!  Those who are in relationships wish they could be alone because others are so damn needy and they can never be pleased.  It is exhausting being with other people.  How much better it would be to be alone!  Not inherently of course, but if our mind is suffering from an exaggerated sense of how important it is to be with somebody, we can contemplate these things to reduce our exaggeration.

I think mainly we must be identifying and striving to overcome our attachment to those people who we are with each day of our life, whoever that might be. We need to develop an equanimity with respect to the people of our life, not preferring to be with some over others.   If there is imbalance in our mind towards the people in our life, then there is definitely attachment present. 

(8.10) One moment they are friends,
The next moment they become enemies;
And even while they are enjoying themselves, they become angry –
How unreliable worldly beings are!

(8.11) If I tell them about something that is meaningful, they become angry
And even try to prevent me from engaging in that meaningful action;
Yet if I do not listen to what they say, they become angry with that
And in so doing create the causes of lower rebirth!

(8.12) The childish are jealous of anyone superior to them,
Competitive with their equals, and arrogant towards their inferiors.
They are conceited when praised but get angry if criticized.
There is never any benefit in being attached to them.

Again, the goal here is to apply an antidote to our attachment to wanting companionship.  Jean-Paul Sarte said, “hell is other people.”  Shantideva is explaining why.  They can never be pleased and always complain.  They never do what they are supposed to do, and expect us to do everything for them.  They fail to live up to their responsibilities, then blame us for it.  When we help them, they criticize us for not helping them enough or doing a bad job at it.  They take, take, take, and never think of giving anything in return.  They get jealous of our happiness and create obstacles to everything we want to do.  They find fault in everything we do, and are impatient when we don’t satisfy their every want.  Even if we dedicate our whole life to fulfilling their every wish, they will criticize us in the end and offer nothing back.  We will have spent our whole life trying to make them happy, only to realize we have failed and they are as miserable as ever. 

Shantideva gives a clear description of worldly people.  We all know people like this in our life.  Worldly relationships are by nature childish and dysfunctional.  There are always problems in them.  Have we ever had a close relationship with somebody that was not problematic?  Why are relationships with these people so bad?  It is because they act in such childish and worldly ways?  Because they are all full of delusions?  Yet, bizarrely, we would like to have a relationship with one of them.  And our mind is so funny, our mind is saying, “this one will be different. All the relationships I’ve had so far, yeah, they haven’t worked out, but things will be different this time.  They’ll be different for me, and this person is very different from any other person I’ve met.”  We are convinced that this time it will work because now this other person is good.  We feel lucky that we found such a great person.  Of course, we have thought this before, and later we found out that the person was in fact not trustworthy or problematic in some way.  Yet, this time it will be different.  Or so we fool ourselves.

But at a deeper level, isn’t Shantideva also describing our own behavior?  If we examine our own behavior honestly, we will realize we are just as worldly as these people Shantideva describes.  Or at least there is an extent to which we are.  Perhaps all of our relationships have failed not because everyone we have been with has been so bad, but because we ourselves remain just as worldly, deluded, and selfish as before.

Happy Tsog Day: Enlightened Party Preparation

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 21 of a 44-part series.

The Tsog Offering

If we wish to make a tsog offering to emphasize the swift attainment of the realizations of the stages of the path, we should do so after reciting the mantras.

As explained in the first post of this series, we are encouraged as part of our Highest Yoga Tantra empowerments and commitments to make a tsog offering on the two 10th days. Doing so with faith and imagination is a guaranteed method for attaining the pure land. What is a tsog offering? Essentially, it is an enlightened party in which we accumulate merit, develop close connections with the Buddhas, and create the causes to generate the qualified great bliss of completion stage.

Within the context of Offering to the Spiritual Guide, we can perform the tsog offering in a variety of different places in order to emphasize different aspects of the practice. For example, we can do so before purification practice, receiving blessings, and so forth. Here, in order to emphasize the importance of Lamrim meditation, I am explaining the tsog offering just prior to the prayer of the stages of the path in the sadhana. Wherever we do the tsog offering, we can believe that it supercharges whatever comes afterwards and our mind becomes specifically blessed to gain the realizations of what comes next in the sadhana.

The Kadampa Buddhist tradition takes the Lamrim as our main practice. Everything we do, in sutra and in tantra, are all part the Kadam Lamrim. Geshe-la explains in Mirror of Dharma that there are three different prayers of state of the stages of the path. The short prayer is the one in Prayers for Meditation, the middling prayer is the one from Hundreds of Deities of the Joyful Land according to Highest Yoga Tantra explained in Oral Instructions of Mahamudra, and the extensive Lamrim prayer is in Offering to the Spiritual Guide. In many ways, the extensive Lamrim prayer is the most comprehensive yet synthesized explanation of the entire New Kadampa Tradition path. Just as we are encouraged to memorize the middling prayer, so too we should strive to memorize the long Lamrim prayer.

Blessing the offering substances

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.

EH MA HO Great manifestation of exalted wisdom.
All realms are vajra realms
And all places are great vajra palaces
Endowed with vast clouds of Samantabhadra’s offerings,
An abundance of all desired enjoyments.
All beings are actual Heroes and Heroines.
Everything is immaculately pure,
Without even the name of mistaken impure appearance.

Geshe-la explains in Joyful Path of Good Fortune that there is no difference between making offerings to a statue or making offerings to the living Buddha. The reason for this is twofold: first, both the statue and a living Buddha are equally empty, meaning they are equally mere karmic appearances of mind. Second, wherever we imagine a Buddha, a Buddha goes, so when we imagine a Buddha in the space in front of us, he is present and receives our offerings. In the same way, there is no difference between making actual offerings and imagined offerings, because once again both are equally empty and Buddhas are present to receive our offerings.

It is quite difficult to fill the universe with Samantabhadra’s offerings, but it is easy to do so with our faith and imagination. In this section of the tsog offering, we bless the offerings, environment, and world. We first dissolve everything into emptiness, and then from the space of emptiness generate pure offerings and a pure world as described in the sadhana. We should strongly believe that the entire world has transformed into a pure land and all space is filled with exquisite offerings that would delight the gods. We recognize all these offerings and the pure world to be the nature of indivisible bliss and emptiness appearing in the aspect of the offerings and pure world.

HUM All elaborations are completely pacified in the state of the Truth Body. The wind blows and the fire blazes. Above, on a grate of three human heads, AH within a qualified skullcup, OM the individual substances blaze. Above these stand OM AH HUM, each ablaze with its brilliant colour. Through the wind blowing and the fire blazing, the substances melt. Boiling, they swirl in a great vapour. Masses of light rays from the three letters radiate to the ten directions and invite the three vajras together with nectars. These dissolve separately into the three letters. Melting into nectar, they blend with the mixture. Purified, transformed, and increased,

EH MA HO They become a blazing ocean of magnificent delights.

OM AH HUM  (3x)

Here, we are specifically blessing the tsog offering itself. Externally, we imagine that from the space of emptiness appears a large skull cup inside of which are the offerings, we then imagine that a wisdom fire burns beneath the skull cup causing all the offerings to melt, and then we imagine the seed letters OM, AH, and HUM all dissolve into the offerings blessing them and purifying them as described explicitly in the sadhana. Internally, we can engage in tummo meditation inside our central channel. We imagine that our inner tummo fire at our secret place blazes, it causes the drops within our central channel to melt, giving rise to an experience of great bliss. An extensive explanation for how to do this can be found in Guide to Dakini Land and Essence of Vajrayana. Someone who is able to train in tummo meditation while blessing offerings will make very swift progress to enlightenment.

Inviting the guests of the tsog offering

O Root and lineage Gurus, whose nature is compassion,
The assembly of Yidams and objects of refuge, the Three Precious Jewels,
And the hosts of Heroes, Dakinis, Dharma Protectors, and Dharmapalas,
I invite you, please come to this place of offerings.

With this verse we invite all the deities of Highest Yoga Tantra to join us for the tsog offering. There are three points in particular we should emphasize. First, that all the invited deities are in essence our spiritual guide, who himself is the nature of compassion. Buddhas themselves have no need for emanation bodies, rather they generate them out of compassion to be able to communicate with living beings such as ourselves. Second, we should understand the different functions of the spiritual guide emanating these different forms. Our Yidams provide us with the actual Buddha we strive to become. The three precious jewels help us by bestowing blessings, setting a good example, and revealing to us the stages of the path to enlightenment. The Heroes and Dakinis bless our subtle body – our channels, drops, and winds – enabling us to easily cause our inner winds to dissolve into our central channel, giving rise to the appearances of the eight dissolutions, resulting finally in the mind of the Clear Light of Bliss. The Dharma protectors and dharmapala’s arrange all the outer and inner conditions necessary for our swiftest possible enlightenment. Understanding the value of receiving all this benefit from our spiritual guide, we imagine all these deities come into the space in front of us. And third, we strongly believe we are in the living presence of all these deities. We should not think they are simply objects of our imagination, but rather that the holy beings themselves have entered into our mind and we are directly communing with them when we make the tsog offering.

Amidst vast clouds of outer, inner, and secret offerings,
With light radiating even from your feet,
O Supremely Accomplished One please remain firm on this beautiful throne of jewels
And bestow the attainments that we long for.

Here we recall all the offerings that we previously generated and the reason why we invited all the holy beings, namely so that they can bestow all the attainments that we long for. It is important to remember that the Buddhas want nothing more than to bestow blessings and attainments upon us. The reason why they attained enlightenment was to be able to do so, so we should feel that they are overjoyed to come into our presence to receive our offerings and to bestow their blessings.

Happy Tara Day: May there be the auspiciousness of her presence

Kadampa Ryan Uncategorized

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

Dedication

By this virtue may I quickly
Become Arya Tara,
And then lead every living being
Without exception to that ground.

The dedication of any sadhana indicates the practice’s main function.  By engaging in the practice, we create the karmic causes for the ends we dedicate towards in the dedication.  Then, when doing the dedication, we “seal” the karma we have created through doing the practice so that it continues to work without interruption until the dedication is realized.  For me, the best analogy is dedication is like putting our savings into a retirement account, where it will continue to accumulate interest until eventually we have reached our retirement goals.  Geshe Chekhawa says there are two activities:  one at the beginning and one at the end.  In the beginning, we establish our motivation for engaging in the practice; and in the end, we dedicate our merit towards the accomplishment of our desired spiritual goals.  As Mahayanists, our motivation and our dedication are the same – we wish to become a Buddha for the sake of all living beings and then we dedicate at the end towards the same end.  Thus it is important that we recall our bodhichitta motivation for having engaged in the practice, and now we solidify it by dedicating our merits towards the same goal.

Sometimes it is easy to get lazy and distracted with our dedications, but this is a big mistake.  By the end of our practice, we are tired and we are also anticipating everything that we will have to do once our practice is over.  Our mind is already positioning itself for what comes after.  Shantideva explains that anger can quickly destroy all undedicated merit, but dedication functions to protect our merit from subsequent anger.  Given how easily we get angry, it is safe to say that any merit we have not dedicated has already been destroyed by our past anger.  In other words, the only merit we have left on our mind is that which we have dedicated.  Whenever good karma ripens, we should recall that the only reason why we are able to enjoy our present good circumstance is due to our past practice of dedication.

Here, we dedicate to become Arya Tara and to lead all living beings to the same ground.  We are Kadampas, so it is only natural for us to wish to become a Lamrim Buddha just like Tara.  Her special power is to bestow Lamrim realizations and her uncommon mission is to care for all Atisha’s future disciples.  We wish to do the same. 

Through the virtues I have collected
By worshipping the Blessed Mother,
May every living being without exception
Be born in the Pure Land of Bliss.

Here, we specifically recall that she is our blessed spiritual mother, who cares for and nurtures our spiritual life to maturity.  When we recite this dedication, we should mentally generate the wish that she be our spiritual mother in all of our future lives until we attain enlightenment.  Geshe-la once said that the mind of Lamrim is Akanishta Pure Land.  In other words, if we transform our mind into Lamrim, the world which will naturally appear is Akanishta Pure Land.  When we help others develop Lamrim minds, we are in fact bringing them into our Pure Land.  We do not have to wait until others die for them to be reborn in the Pure Land of Bliss, they can do so now through generating Lamrim minds.

Auspicious verse

You, who having abandoned all bodily faults, possess the signs and indications,
Who having abandoned all verbal faults, possess a heavenly voice,
Who having abandoned all mental faults, realize all objects of knowledge;
O Lady of blessed, glorious renown, may there be the auspiciousness of your presence.

This verse reveals how we should rely upon Tara in the meditation break.  We generate faith by considering the good qualities of a Buddha, but sometimes we forget to connect that to our own life.  In this verse, we bridge the gap by praying that we always be in the living presence of Tara and experience firsthand her good qualities.  A Buddha’s body is not just their form, such as a Green Deity with an outstretched leg; rather, their body pervades the entire universe and we can correctly view all things as her emanations.  With the first line, we pray that we “see” her in every form we encounter, and that we understand what we see as the signs and indications of her presence in our life.  To strengthen this experience, during the meditation break, we should take the time to view everything that appears to us as her bodily emanations in our life.  In particular, we can view the food we eat, the home we live in, the clothes we wear, etc., all as provided by our spiritual mother caring for us.

With the second line, we pray that every sound we hear – even the rustling of the leaves in the wind – is recognized by us as her heavenly voice teaching us the Kadam Lamrim.  During the meditation break, we hear countless sounds, but whether those sounds teach us Lamrim depends upon our familiarity with the Lamrim teachings and the blessings we receive from the Buddhas.  By practicing pure view recognizing every sound as Tara’s heavenly voice, she will enter into every sound and our mind will be blessed to hear everything as Lamrim teachings.  Then, day and night, it will be as if we are in her holy temple at her lotus feet.

With the third line, we pray that every thought that arise in our mind arise from her omniscient wisdom.  Thoughts arise in our mind like bubbles from the bottom of the sea, but the majority of them are contaminated, deluded views.  If we can unite our mind with Tara’s, then every thought we have will be a manifestation of her omniscient wisdom arising in our mind.  Venerable Tharchin says a blessing is like a subtle infusion of a Buddha’s mind into our own.  When we feel the presence of Arya Tara’s mind within our own, then we will receive a steady stream of her blessings.  Throughout the meditation break, we should recall Tara has mixed inseparably with our root mind at our heart, and view every thought that arises as her quick wisdom.  By maintaining this view, she will enter every thought we have and bless us to have a Lamrim perspective with respect to every appearance.  In this way, everything that arises, both externally and internally, are all viewed as Tara.  In short, our practice during the meditation break is to always remember we are in her presence in these three ways.

Dedication:  I dedicate all of the merit I have accumulated through sharing my understanding of Tara practice so that in all our future lives she remains our spiritual mother, who gives birth to us as Kadampas and nurtures us to spiritual maturity on the Kadampa path.  Through her blessings, may our every experience give rise to Lamrim minds, and may we always feel ourselves to be in her holy presence.  May every person who reads this series of posts make the firm determination to engage in the Liberation from Sorrow practice the 8th of every month for the rest of their lives, and may Tara appear to them at the time of their death and lead them to her Pure Land. 

Modern Bodhisattva’s Way of Life: Attachment Separates us From What We Desire

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

Shantideva first looks at our attachment to people.  

(8.5) I, who am decaying moment by moment, have attachment to others
Who are also decaying moment by moment.
As a result of this, I shall not be able to see
Pure, attractive objects for thousands of lifetimes.

The beauty that we perceive in others and the relationships that we have cannot last and do not last.  Such things are impermanent.  One of the easiest ways to overcome our attachment is to consider how attachment itself functions to separate us from the objects of our attachment.  It is because we want these things that we must let go of our attachment to them.  There are two reasons why this is so.  First, the mind of attachment grasps at a separation between ourselves and the object we are attached to – we are here, the object of our attachment is there.  The more we develop attachment, the more we strengthen this perceived gap of being separated from the object in our mind.  Second, attachment functions to burn up the merit we have to even be able to see objects of attachment.  Once the merit is gone, such objects cannot appear.

Acting out of attachment functions as a cause to be separated from those things that we presently enjoy, such as the people we find attractive.  Beauty disappears, and certainly as a result of our deluded actions, it will not reappear. Our attachment to people we find attractive will lead to our being with people we find unattractive.  Interesting isn’t it how, how grasping at permanence is such a strong foundation for our attachment.  It leads to the disappearance of attractive things.

(8.6) If I do not see someone whom I find attractive,
I become unhappy and cannot place my mind in concentration;
Yet, when I do see that person, I find no satisfaction
But am just as tormented by attachment as I was before.

This is the classic story of attachment.  We are convinced that the satisfaction of our desires can be accomplished by having the object of our attachment, so we go in search of it.  But even when we get it, we do not find the satisfaction we seek, and in fact are left with even more attachment because we fed the beast.  The solution here is to pierce the illusion that there is happiness in the object, and instead reprogram our mind to think that happiness lies in the cultivation of virtuous minds.  Then, we will naturally be drawn to that.  We also need to realize that every time we feed the beast of our delusions, we do not avoid the suffering of not having the object of our attachment, we guarantee having to experience it again. 

For example, when people try to quit their addictions, their mind of attachment tells them that they suffer because they are depriving themselves of the object of their attachment and it lies to them that they will feel better if they indulge in it.  No!  The reason why they suffer from withdrawal now is because in the past they did indulge; and if they indulge now, they simply guarantee that they will once again have to experience the suffering of withdrawal later.  Our attachment tricks us into thinking something that is exactly backwards from the truth.

(8.7) Having strong attachment to other living beings
Obstructs the correct view of emptiness,
Prevents renunciation for samsara,
And causes great sorrow at the time of death.

How can we understand this?  When we have strong attachment for somebody, we are necessarily grasping at them as existing externally to us and ourselves as existing independently of everything else.  This obstructs the view of emptiness.  Also, when we have attachment, we are assenting to there being happiness in samsara, and this belief is the exact opposite of the mind of renunciation which does not seek to find a ‘good part’ of samsara, rather it seeks exclusively to wake up from this contaminated dream.  Whatever attachment we have not conquered during life, it will manifest strongly at the time of our death tempting us to turn towards it and thus once again go back into samsara.

This attachment particularly manifests in the form of our relationships with others.  We think that we can find happiness if we had a relationship with somebody else.  It is true that we can have much happiness in a relationship but not from the relationship.  The happiness comes from our mind in that relationship, not from the relationship itself.  Relationships can also be a source of great misery and frustration.  It all depends upon our mind.  Whether we are with somebody or not with somebody, in truth, makes absolutely no difference.  If we are unhappy without somebody, we will be unhappy when we are with somebody because we will bring our unhappy mind with us.  If we are happy alone, we will be able to be happy with somebody for the same reason.  Being confused about this, we grasp at relationships and then are never happy, either in one or without one.

Happy Protector Day: All the Attainments I Desire Arise From Merely Remembering You

Kadampa Ryan Protector Days

The 29th of every month is Protector Day.  This is part 11 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.

In the last post I explained most of the things we request Dorje Shugden to do.  In this post I will explain the summary requests from the sadhana.

Please remain in this place always, surrounded by most excellent enjoyments.
As my guest, partake continuously of tormas and offerings;
And since you are entrusted with the protection of human wealth and enjoyments,
Never waver as my guardian throughout the day and the night.

All the attainments I desire
Arise from merely remembering you.
O Wishfulfilling Jewel, Protector of the Dharma,
Please accomplish all my wishes.   (3x)

This verse is the synthesis of the entire Dorje Shugden practice.  Everything is contained within this verse.  We can understand this verse as follows:  The first line refers to our pure wishes, not our mundane wishes.  The second line refers to wherever we imagine a Buddha, a Buddha actually goes, and where ever they go, they accomplish their function.  If we remember Dorje Shugden, he will infuse himself into the situation and transform it into something we see as perfect for our practice.  The third and fourth lines explain how Dorje Shugden can become a wishfulfilling jewel.  Since he accomplishes all our spiritual wishes, if we make all of our wishes spiritual ones, he will accomplish all our wishes.

Whenever we are in a difficult situation, we can recite this verse like a mantra requesting him to provide us immediate protection.  Then we should strongly believe that he has infused himself into the situation and everything is now perfect.  We may wonder why is it that all the attainments we desire arise from merely remembering Dorje Shugden.  The reason for this is Dorje Shugden is a wisdom Buddha, which means he primarily helps us by blessing our mind to be able to see how the conditions we have are perfect for our practice.  When we remember him, we recall that everything is emanated by him and thus perfect.  Just believing this to be the case with faith opens our mind to receiving his powerful blessings.  Sometimes we understand immediately how the situation is perfect for our spiritual training, other times it is not so clear.  But even when it is not clear why the conditions are perfect, our remembering him gives us the faith that things are perfect, so we can more easily accept them.  Understanding exactly why things are perfect for our practice is obviously best, but sometimes simply understanding that things are perfect is good enough to set our mind at peace.

If we do not have time to engage in the whole Dorje Shugden sadhana, we can just recite this verse three times and this will maintain our commitments.  One verse said out of deep faith and a pure motivation is far more powerful than hundreds of hours of sadhana practice with a distracted, unfaithful mind.  If we offer our life completely into his care, it does not matter how much recitation we do.  But with that being said, reciting the full sadhana is obviously more effective than just reciting this last verse assuming our faith and motivation are equal in both situations.

After reciting the “all the attainments I desire…” verse, it is customary to pause and make personal requests for ourself and the people we care about.  The following are some example requests we can make.  General requests can include, “May I gain all the realizations necessary to lead all those I love to enlightenment.” This is the essence of our bodhchitta wish.  We can also make the request, “Please arrange all the outer, inner and secret conditions so that all those I love may enter, progress along and complete the path to enlightenment in this lifetime.”  This request fulfills our superior intention to lead all beings along the path to enlightenment.

Some specific requests we can make are:  When we do not know what is best, we can request “Please arrange whatever is best with respect to _____.”  When we think something is best, but we have some attachment to getting it our way, we can make the request, “With respect to ____, if it is best, please arrange it; otherwise, please sabotage it.”  When we have some situation that needs transforming, we can request, “May my/his experience of _____ become a powerful cause of my/his enlightenment.”  Finally, we can request anything that has a pure motivation, but we shouldn’t become attached to getting things the way we think is best.  We do not know what is best, which is why we need an omniscient Dharma protector managing these things for us.

After we have made our requests, we can maintain three special recognitions.  We can hold these recognitions in the meditation session and the meditation break, and indeed for the rest of our life.  First, we can think, from now until we attain enlightenment, and especially in this lifetime, everything that appears to us physically is emanated by Dorje Shugden for our practice.  Certain appearances will be for us to overcome certain delusions.  Certain appearances will be for us to generate virtuous minds.  But we can be certain that from this point forward, there is not a single physical appearance that has not been emanated by him for us, so we can correctly see everything as an emanation of him for our practice.

Second, from now until we attain enlightenment, and especially in this lifetime, everything that we hear is emanated by Dorje Shugden to teach us the Dharma.  Obviously, this includes all the Dharma teachings we receive.  But it also includes conversations we overhear, songs we hear, even the wind blowing through the leaves.  But we can be certain that from this point forward, there is not a single sound that has not been emanated by him to teach us the Dharma.  We can correctly imagine that all sounds are mounted upon his mantra, and that when we hear the sounds they teach us the Dharma.

Third, from now until we attain enlightenment, and especially in this lifetime, everything that arises within our mind will be emanated by Dorje Shugden to provide us an opportunity to train our mind.  Obviously, this includes every time we generate virtuous minds with our Dharma practice.  He will also help us generate the virtuous minds of the stages of the path.  This additionally includes all the delusions that arise within our mind.  For example, if strong anger arises, we can believe it is emanated by him so that we can practice patience.  If strong jealousy arises, we can think it is emanated by him so we can practice rejoicing, etc.  This also applies to what others think, for example what they think about us, etc.  We can view everything that others are appearing to think to be emanated by Dorje Shugden for our practice.  We can be certain that from this point forward, there is not a single thought that will arise within our mind or the mind of others that has not been emanated by him to provide us an opportunity to train our mind, so we can fully accept everything that happens as perfect for our practice. 

In the next post I will explain how we can increase the power of our practice of Dorje Shugden.

Modern Bodhisattva’s Way of Life: Overcoming attachment to worldly life

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

Joyful effort also helps with our concentration.  It is impossible to direct our mind towards virtue if we have any of the three types of laziness (indolence, attraction to what is meaningless or negative, or discouragement).  We recognize that training our mind in concentration is like training our body.  We are getting our mind in shape.  Choice of mind is like a muscle, the more we exercise it, the stronger it gets.  By making our choice of mind strong, we gain control of everything and every situation, including death.  We gain the ability to choose how we respond to any situation in a way that moves us to enlightenment.  This is real freedom.  In this respect, exercising our choice of mind is the most important thing we can do, because doing it will accomplish everything else.

We want concentration, because it is only through concentration that we can mix our mind with our virtuous objects.  The cause of happiness is inner peace, and the cause of inner peace is mixing our mind with virtue.  The more we mix our mind with virtue, the more peaceful our mind will be, and thus the happier we will be.  If we can mix our mind 24/7 with virtue, then eventually we will be happy all the time, regardless of what happens.  When our mind is taken to other objects by distractions and attachments, then it destroys our inner peace and thus our happiness.  The most important object of meditation is the wisdom realizing emptiness.  By mixing our mind with this virtue, it uproots all of our delusions because the object of all delusions is a contaminated object.  We will look more at emptiness when we get to Chapter 9 of Shantideva’s text. 

In particular, we need to overcome our attachment to worldly life.  We are constantly distracted due to our attachment to worldly life. What we do now, in these next verses, is take a long look at worldly life and develop a strong wish, a determination, to leave it behind. Shantideva helps us to let go of our attachment to worldly life in these next verses.  For the moment we can take a look at worldly life and our attachment to it.  We tend to confuse two things, a Bodhisattva’s life amongst worldly beings and a worldly life itself.  We mix these two thinking they are the same.  They are not.  We need to be able to distinguish the two so that we are not following a worldly life. We cannot follow the example of worldly people. We cannot lead a life like theirs because it leads to suffering, doesn’t it? It leads to further lives in samsara, which are the nature of suffering.

The work we do can sometimes be mundane in its aspect.  But that does not make it worldly.  It is spiritual work if we do it with a spiritual motivation.  There are two ways we can make our mundane activities into spiritual ones.  First, we can have them be directed towards the accomplishment of spiritual goals, such as spreading the Dharma.  Or second, we can engage in them to work on our mind.  Our job is to do these things we normally do in our modern life without delusion.  Our job is to work on our delusions that come up as we do our external work.  Doing work in this way accomplishes two things:  it accomplishes our preliminary practices of accumulating merit and purifying negativity and it also helps connect people with the Dharma. 

We ourselves must reduce and finally overcome our own attachment to worldly life, and instead adopt a spiritual way of life.  We must stop turning to objects of attachment and stop pursuing objects of desire. Otherwise, we end up helping no one. We do not make any spiritual progress and we don’t help anybody else to make progress. We remain trapped within the fangs of delusions like everyone else. 

We can have an interest in people, possessions, and reputation. We must have an interest in things because they can be useful for accomplishing our spiritual goals, but we should not have an attachment to them.  How can we distinguish between the two?  An attachment to these things means we think that our happiness depends upon them, that without them, we cannot be happy.   An interest in them means we realize the value of these things for the accomplishment of our spiritual goals.  But if we do not have them, our happiness is not destroyed, rather we are motivated to do better.  If we have attachment to these things, then they will disturb our concentration in meditation.  If we have a spiritual interest in them, we will be able to set them aside and concentrate on the object of our choice.

Happy Tsog Day: Receiving the blessings of the four empowerments

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 20 of a 44-part series.

Through the force of requesting three times in this way, white, red, and blue light rays and nectars, serially and together, arise from the places of my Guru’s body, speech, and mind, and dissolve into my three places, serially and together. My four obstructions are purified and I receive the four empowerments. I attain the four bodies and, out of delight, an emanation of my Guru dissolves into me and bestows his blessings.

At this point we meditate briefly on receiving the blessings of the four empowerments according to the commentary. Then we imagine that an emanation of Lama Losang Tubwang Dorjechang comes to the crown of our head and, entering into our central channel, descends to our heart. We imagine that our subtle body, speech, and mind become of one taste with our Spiritual Guide’s body, speech, and mind, and meditate on this special feeling of bliss for a while. After this we recite the mantras according to the commentary.

The single-pointed request also has the function of requesting the spiritual guide to bestow the four empowerments. The four empowerments are the empowerment of the body; speech; mind; and the body, speech, and mind together of Je Tsongkhapa. The first empowerment bestows the body of a Je Tsongkhapa, which has the ability to emanate countless forms according to the needs of living beings. The speech empowerment bestows upon us the vajra speech of Je Tsongkhapa, which has power to guide all living beings to enter onto, progress along, and complete the path to enlightenment. By attaining the vajra speech of Je Tsongkhapa, our every sound will function to teach the truth of Dharma. The mind empowerment bestows the vajra mind of Je Tsongkhapa, which possesses the five omniscient wisdoms and can see clearly and directly all phenomena in all three times. The empowerment of the body, speech, and mind together functions to unite the vajra body, vajra speech, and vajra mind of Je Tsongkhapa so that they function together in harmony. Receiving the empowerments in this way is exactly the same as receiving the Je Tsongkhapa empowerment. In this way, the practice of Offering to the Spiritual Guide has the same function as self-initiation of Je Tsongkhapa.

We can also understand the empowerments at a deeper level where the vajra body empowerment is the similar in nature as the vase empowerment of Heruka that has the result of enabling all the meditations on the profound generation stage of the body mandala and leads to the final resultant attainment of the Emanation Body. The speech empowerment is similar in nature as the secret empowerment of Heruka, which empowers us to meditate on the completion stage of illusory body and have the good fortune of attaining the resultant enjoyment body. The mind empowerment is similar in nature to the wisdom mudra empowerment which empowers us to meditate on the completion stage of the clear light of the Mahamudra and will give us the good fortune of attaining the resultant Truth Body. And the body, speech, and mind empowerments together is similar in nature to the precious word empowerment, which empowers us to meditate on the completion stage of inconceivable and have the good fortune to attain the resultant union of Vajradhara.

When we receive the empowerments, we imagine that from the crown of our spiritual guide comes white wisdom lights that bestow the body empowerment; from the throat of our spiritual guide come red lights that bestow the speech empowerment; from the heart of our spiritual guide come blue lights which bestow the mind empowerment; and then from the body, speech, and mind of our spiritual guide simultaneously come white, red, and blue lights which bestow the body, speech, and mind empowerment together. As these light rays and nectars descend, we should feel as if we are receiving a subtle infusion of our Guru’s body, speech, and mind into our own body, speech, and mind bestowing upon us all the attainments.

After receiving these blessings, we then imagine that the entire field of merit dissolves into our spiritual guide in the space in front of us, who then comes to our crown, descends through our central channel down to our heart, where he mixes in separably with our indestructible wind and mind. It should feel as if his mind has entered into ours, and our mind is now his. Essentially, we receive a mind transplant where his enlightened mind becomes our own. Since the ultimate nature of our Guru’s mind is the union of great bliss and emptiness, we feel as if our mind has merged with an ocean of bliss and emptiness. Perceiving only the clear light, experiencing great bliss, and seeing directly the mere absence of all the things that we normally see, we recognize this clear light emptiness as our definitive spiritual guide and we impute our “I” upon it, strongly believing that we are Truth Body dharmakaya of our spiritual guide.

How to Engage in Sadhana Practice with the Four Pervasive Qualities and all Five Aggregates

Kadampa Ryan 3. Tantra

Sadhanas are called ”methods for receiving attainments.” We spend the vast bulk of our formal meditation time engaging in them. If we are to receive attainments, we must train in engaging in them in increasingly qualified ways. For me, this consists of infusing each word of the sadhana with four pervasive qualities and meditating with all five aggregates. Practicing in this way enables us to bring all of the Dharma practices of Sutra and Tantra into each word of our sadhana practice. Through training in these four pervasive qualities and learning to engage in our sadhanas with all five aggregates, we become like a spiritual gymnast who can joyfully spend countless hours perfecting their routine, yet still feel like their routine has much room for improvement. We can spend our whole life, indeed countless lifetimes, perfecting our spiritual routines (our sadhanas), content in the knowledge that by doing so we will fulfill the ultimate wishes of ourself and others. How to do so will now be explained.

Sadhanas are Meditations Guided by the Guru

Much of our Dharma practice is reciting sadhanas. Some people mistakenly feel sadhana practice is just a preliminary for meditation, or even a distraction from meditation, thinking we spend all our time reciting sadhanas and therefore have very little time for meditation itself. This confusion comes from making a false distinction between sadhana practice and meditation. Sadhana practice is meditation.

Meditation is mixing our mind with virtue. We all wish to be happy all the time. Our happiness depends upon inner peace. If our mind is peaceful, we are happy even if our external situation is very challenging or indeed painful. If our mind is unpeaceful, we will be unhappy even if our external situation consists of everything our worldly desires ever wanted. Sadhanas are meditations guided by the guru. Engaging in them is a supreme method for mixing our mind with virtue. They are special meditations we are encouraged to memorize and then engage in every day as the very core of our practice. They are written by our Guru – they are our emanation scriptures. We are encouraged to engage in them every day as the principal method for progressing along the path. It would be hard to find anything more important than learning how to engage in sadhana practice in a qualified way. The more we mix our mind with the sadhana, the more completely we will mix our mind with virtue and the more quickly and powerfully we will receive attainments, including the supreme attainment of enlightenment.

Avoiding the Fault of Treating our Sadhanas Like Objects of Attachment

Some people grow bored engaging in sadhana practice, feeling like they are eating the same bread every day, and eventually it grows tiresome. When we first discovered them, they would blow our mind and fill our heart with joy, but now they have gone flat and just don’t do anything for us anymore. Yeah, yeah, we know this, we want something new. This reaction comes from relating to our sadhanas in the same way as we do any external object of attachment – we think these external things have some power to do something to us, and over time their ability to do so wanes.

It is incorrect to say they do anything to us since they do not exist from their own side. Rather, if we want to receive attainments through sadhana practice, we need to do something with them. For myself, what follows is how to engage in our sadhana practice with all of our being. We can quite literally spend our entire life training in improving the quality with which we engage in sadhana practice and still feel we have only scratched the surface of their depths.

Infusing our Sadhana Practice with Four Pervasive Qualities

The power of our sadhana practice depends primarily upon the extent to which we infuse them with the four pervasive qualities of faith, a pure motivation, single-pointed concentration, and an understanding of emptiness. We need to do this with each word of the sadhana. These are being called pervasive qualities because our goal is to have them pervade every word as we engage in the sadhana practice.

Faith. Our faith primarily functions to open our mind to receiving the guru’s blessings. Blessings are what give our practice divine power. Many of our practices are called ”guru yogas.” What, exactly, does this mean? Guru Yoga is a special way of viewing our spiritual guide. We view all the Buddhas of our practices as emanations of our spiritual guide and we view our spiritual guide as an emanation of all the Buddhas. In the beginning, these seem like two different things, but when they fuse into one we have found ”guru yoga.” Why do we want to do this? Because through guru yoga we can receive the blessings of all the Buddhas. Receiving the blessings of a single Buddha has the power to transform our mind from a negative state to positive state, or more generally send our mind in the direction of enlightenment. Receiving the blessings of all the Buddhas multiplies the power of these blessings by the number of Buddhas, which are countless. These blessings supercharge our mind. As explained above, each word of the sadhana is a meditation guided by our guru – the words themselves were written by our lineage gurus. More profoundly, each word of the sadhana is itself an emanation of our guru functioning in our mind. We need to practice “guru yoga” with respect to each word of the sadhana, viewing it as an emanation of our guru, and as we mix our mind with the word we are directly mixing our mind with the realizations of our guru’s mind. Our spiritual guide has already gained all the realizations referred to by each word of the sadhana. By viewing each word as his realization emanated in our mind appearing as the word, by mixing our mind with each word we release our guru’s realization into our own mind. Removing the many layers of doubts we have about this is how we deepen our faith behind each word.

A pure motivation. Our motivation is the ’why’ we are engaging in our practice – and more specifically, why do we recite each word of the sadhana. Without a clear why, our practice has no purpose and therefore no meaning. The vast path of the Lamrim is primarily about getting our ’why’ right through improving our motivation. When we first start meditating, our main goal may be to find some peace in this life – we are stressed out and we hope to become happier in this life. There is nothing wrong with starting here, it is very good in fact. But there are much more powerful reasons we can develop to meditate. Just because there are more powerful reasons doesn’t mean our wish to be happy in this life is wrong. It is good, but there are even better reasons. We don’t need to abandon our wish to be happy in this life to expand the scope of our why to include much more. As we train in Lamrim, we first learn that we can die at any point and we are in grave danger of falling into the lower realms where we can remain trapped for countless aeons. This is not ”fire and brimstone,” this is fact. Just because such a prospect is terrifying doesn’t mean it is wrong. Engaging in sadhanas can function to create within our mind a safety net preventing us from falling into the lower realms. It can plant the karma on our mind to continue to find the spiritual path uninterruptedly in all our future lives until we attain enlightenment. This is a good why behind each word.

Similarly, as we deepen our Lamrim training, we realize it is not enough to avoid lower rebirth, we must escape permanently from any form of samsaric rebirth. As it say in the Lord of All Lineages Prayer, ”and if, as it is said, the tears I have shed from all this suffering are vaster than an ocean I still do not feel any sorrow or fear, do I have a mind made of iron?” Our sadhana practice can deliver us from the ocean of samsara by destroying its root, self-grasping ignorance and the other delusions. In exactly the same way, “all of our mothers who have cared for us with great kindness are drowning in the ocean of samsara.” If we are to free them from suffering and mistaken appearance, we must become a Buddha ourselves who has the power to be with them every day, bestowing blessings in life after life until they are eventually led to enlightenment themselves. How can we become a Buddha? Through engaging in our sadhana practices. All of our sadhanas, especially our Highest Yoga Tantra sadhanas, are methods for transforming ourselves into an enlightened being who has this power. This is their ultimate why and function. When we engage in our sadhanas with the motivation of bodhichitta – wishing to become a Buddha so that we can lead all beings to enlightenment – we multiply the power of our practice by the number of living beings, which are also countless. Since each word of the sadhana can be engaged in with any (and all) of these whys, we can literally spend our whole life building up the power of our ”whys” behind our recitation of each word. We can infuse all of the Lamrim into each word.

Single-pointed concentration. Meditation is mixing our mind with virtue. The more we mix our mind with virtue the more profoundly it transforms us. Whatever we mix our mind with, we become. Since the sadhana itself is an emanation of our guru, if we mix our mind with it completely, we attain his enlightened mind. Geshe-la said when he opened the temple at Manjushri that we have been given everything we need to attain enlightenment, all that remains is learning to engage in our practices without distraction. There are two main faults to pure concentration, mental sinking and mental excitement, each of which has two levels, gross and subtle. Gross mental excitement is when our mind goes to an object of attachment and we forget our object of meditation entirely, and subtle mental excitement is when part of our mind remains with the object and part of our mind is on an object of attachment. Gross mental sinking is when we hold the object, but its clarity decreases; and subtle mental sinking is when the clarity remains, but our grip on the object loosens. Our goal is to engage in each word of the sadhana free from gross and subtle mental sinking and excitement. Depending upon our karmic history with each word of the sadhana, we may have a different nexus of faults of our concentration on different parts. Learning to engage in every part, every word, with faultless concentration is our goal.

An understanding of emptiness. Due to countless aeons of mental habit, we tend to grasp at a chasm between ourselves and, well, everything, including the words of our sadhana. As a result, our sadhanas remain ’there’ while our mind remains ’here,’ and a gap between the two remains. This grasping prevents a complete mixing of our mind with the sadhana. Realizing the emptiness of each word of the sadhana, the emptiness of our guru (which each word is an emanation of), and the emptiness of our own mind will eliminate these gaps so that our guru’s realizations, the words of our sadhana, and our mind mix like water mixing with water. In some traditions, practitioners engage in special spiritual dances. The dances themselves are divine sequences that reflect the functioning of the ultimate in this world. By engaging in the dance perfectly, the dancer comes into alignment with the divine and produces profound spiritual experience in the dancer and all those who watch the dance. In exactly the same way, our sadhanas are a dance of emptiness our mind performs that functions to channel the guru into this world. By eliminating our grasping at the differences between our guru’s realizations, the words of the sadhana, and our own mind, we bring ourselves into alignnment with his spiritual dance. There are many levels of grasping and many levels of realizing emptiness. Our training is to eliminate completely all dualities with respect to every word.

Meditating with All Five Aggregates

When we engage in our sadhana practice, we should strive to do so with all of our being, not just our mouth or just our intellectual mind. This takes a lifetime of training. What, specifically, does it mean to engage in our sadhana practice with all our being? It means to learn how to do so with all five aggregates. What are we? We are an “I” imputed upon five aggregates – form, discrimination, feeling, compositional factors, and consciousness. This is all our being. Attaining enlightenment, quite simply, is changing the basis of imputation of our “I” from the five contaminated aggregates of a samsaric being to the five completely purified aggregates of a Buddha. The five main stages of the path are renunciation, bodhichitta, the wisdom realizing emptiness, generation stage, and completion stage of highest yoga tantra. How can we understand these? There is one activity on the path – changing the basis of imputation of our I from a samsaric being to an enlightened being. There are two reasons why we do this – for ourself (renunciation) and for others (bodhichitta). There is one thing that makes it possible – everything is empty. To engage in our sadhana practices with all our being does not just mean learning how to do our practices with all five of our aggregates, it means learning how to do them with the five completely purified aggregates of our guru! Therefore, we can say meditating with all of our being – meaning all five aggregates – has two levels: according to Sutra and according to Tantra. Doing so according to Sutra means learning how to do so with our present five aggregates and doing so according to Tantra means learning how to do so with the five completely purified aggregates of our guru.

Learning to meditate with our aggregate of form. According to Sutra, our aggregate of form is essentially our body. Technically, it is all forms in the three thousand worlds, but due to our self-grasping we relate to our aggregate of form primarily as the body that we normally see. When we engage in our sadhana practices, we want to do so with our body in the correct meditation posture as explained in the Lamrim texts. At a minimum, we want to try keep our back straight and our hands in the appropriate postures – such as together with our thumbs touching at our navel or with our palms pressed together at our heart or engaging in the various mudras of our tantric practices.

According to Tantra, our pure aggregate of form is viewing every aspect of our pure visualizations as emanations of our guru. When we engage in our sadhana practices, there are always visualizations that accompany each aspect of them. Buddhas have the ability to manifest their realizations in the aspect of forms. What we see is the visual form, but we understand these forms are by nature the realizations of our guru’s mind. We should view each word of the sadhana as a form of checking meditation on the visualizations we are engaging in. As we recite each word of the sadhana, we should recall a specific aspect of the visualization that ”speaks to us” as representing the meaning of the mind we are generating as we recite the word of the sadhana. In the commentaries to the different sadhanas found in our Dharma books, Geshe-la explains how each aspect of the visualization symbolizes specific Dharma realizations. Where such explanations exist, as we recite each word, we should mentally recall this aspect of the visualization while understanding that these visual forms are actually the realizations of our guru appearing in the aspect of form. Where such explanations do not exist, we can just mentally recall whichever aspect of the visualization represents for us the meaning of the word of the sadhana. In this way, our sadhana practices are all checking meditations. Ultimately, with a bodhichitta motivation and single pointed concentration, we can recall that all of these visualized forms are manifestations of our guru’s mind of bliss and emptiness.

Learning to meditate with our aggregate of discrimination. Our aggregate of discrimination is the ability to differentiate one object from another by realizing its uncommon characteristic. The way we ’know’ anything is by differentiating the object from everything else by realizing what makes that object uniquely it – its defining characteristics. Functionally speaking, we can say our aggregate of discrimination is our intellectual understanding. Sometimes we criticize intellectual understandings of the Dharma, as if they are somehow bad. An intellectual understanding of the Dharma is good, a heart-felt understanding is even better. Just because a heart-felt understanding is better doesn’t mean an intellectual understanding is bad. Indeed, the intellectual understanding of the Dharma is almost always the foundation, or pre-requisite, for being able to realize the Dharma in our heart. We gain an intellectual understanding of the Dharma primarily through the power of listening to and studying Dharma. According to Sutra, therefore, we can say that learning to meditate with our aggregate of discrimination means we need to listen to many Dharma teachings and study our Dharma books to gain an intellectual understanding of what exactly we need to do in our practices and what do these things mean. It also means memorizing our sadhanas so that we can engage in them without having to keep our eyes open or listen to their sounds. We have the ability to engage in all our practices and intellectually know exactly what we are doing and why. We may not feel everything in our heart yet, but we know exactly what we are trying to do. According to Tantra, we learn how to engage in the sadhana with our guru’s aggregate of discrimination. This is a form of bringing the result into the path. With deep faith, we imagine we have our guru’s perfect understanding of the practice and the meaning of each word, and we see all of these individually as manifestations of his mind of bliss and emptiness. We don’t just self-generate as the deity, we learn how to meditate as the deity with his aggregate of discrimination as our own.

Learning to meditate with the aggregate of feeling. Generally speaking, our aggregate of feeling refers to how we experience objects. Contaminated aggregates of feeling experience objects as pleasant, unpleasant, or neutral. Pure aggregates of feeling experience all objects as all the different flavors of great bliss. Just as there are many different flavors of ice cream, a pure aggregate of feeling experiences each object as a different flavor of great bliss. Practically speaking, meditating with our aggregate of feeling means learning how to meditate with our heart. There is a qualified difference between meditating just with an intellectual understanding and heart-felt meditation. Our job is to learn how to meditate with our heart, where we feel in our heart the realizations implied by each word of the sadhanas. How do we do this? There are two principal methods. First, through blessings. We request our guru to bless our mind so that we may realize each word in our heart – that we may recite each word of the sadhana from our heart, that each word of the sadhana is “giving voice to” what we genuinely feel in our heart. With our guru’s blessings, we can accomplish anything, including, bringing the Dharma into our heart. Second, through contemplation. Geshe-la explains in Mirror of Dharma that the purpose of contemplation is to bring the Dharma to our heart – to have the Dharma touch our heart. Contemplation is decidedly not an intellectual exercise, though our intellectual understanding is the starting point of our contemplations. Qualified contemplation is making the Dharma our lived truth. A shortcut to qualified contemplation is to ask ourselves, ”if this Dharma was true, what would it change?” For example, if we really were standing on the precipice of hell, what would it change about how we experience our lives. We then get a ”feeling” in our heart. The Dharma has touched our heart. But we then may still have doubts about whether that Dharma is in fact true. So then we can test the truth of the Dharma instruction through checking our own lived experience or examining whether it makes sense, is logical and consistent with everything else we know. Venerable Tharchin says the wisdom arising from listening is primarily gaining an understanding of how the enlightened beings see things and the wisdom arising from contemplation is transforming this Dharma into our own understanding and experience of the world.

Practically speaking, then, according to Sutra learning to meditate with our aggregate of feeling means contemplating deeply each word of the sadhana until it touches our heart. As we go through the sadhana, we build and then recall the mental pathways from our intellectual understanding to our heart, so that with each word of the sadhana we are touching our heart much in the same way a master pianist touches the keys of their most treasured piano. According to Tantra, it means doing so with our guru’s aggregate of feeling. We bring the result into the path and, with deep faith, imagine that we are feeling in our heart each word of the sadhana as our guru does. Ultimately, it means experiencing each word of the sadhana as a different flavor of our guru’s mind of great bliss.

Learning to meditate with our aggregate of compositional factors. Generally speaking, we say that we have a body and mind. Our body is our aggregate of form, and our mind is the other four aggregates of discrimination, feeling, compositional factors, and consciousness. Compositional factors are essentially all of our different mental factors except for discrimination and feeling. In How to Understand the Mind, Geshe-la explains all of the different mental factors, primary minds, and so forth. These are traditionally called Lorig teachings. In simple terms, we can say mental factors know the aspects of an object whereas the primary mind knows the mere entity of the object itself. For our present purposes, we can say that the aggregate of consciousness is the primary mind and the aggregate of compositional factors is all of our mental factors except discrimination and feeling.

More specifically, there are fifty-one mental factors. Geshe-la explains all of them in detail in How to Understand the Mind. They can be divided as follows: (1) The five all-accompanying mental factors, (2) The five object-ascertaining mental factors, (3) The eleven virtuous mental factors, (4) The six root delusions, (5) The twenty secondary delusions, and (6) The four changeable mental factors. The five all-accompanying mental factors include discrimination, feeling, intention, contact, and attention. Discrimination and feeling have already been discussed. Intention is our ”why,” which was explained above in the four pervasive qualities under a pure intention. Contact, attention, and the five object-ascertaining mental factors refer to the mental factors we employ to concentrate single-pointedly on our objects of meditation, which was explained above when we discussed concentration. The eleven virtuous mental factors are minds we try bring to each word of our sadhana, and the six root and twenty secondary delusions are mind we try abandon completely as we recite each word of the sadhana. Therefore, to learn to meditate with our aggregate of compositional factors according to Sutra means to cultivate each of these mental factors according to their respective instructions as we recite each word of the sadhana, and to do so according to Tantra means to bring the result into the path, imagining with deep faith that we are meditating with our guru’s fully qualified and pure mental factors. In this way, we bring our entire practice of Lorig into each word of our sadhana.

Learning to meditate with our aggregate of consciousness. As explained above, our aggregate of consciousness knows the object itself. The aggregate of consciousness knows the tennis racket itself and the mental factors know the attributes of the tennis racket. Upon the basis of seeing the attributes, the basis of imputation, we impute the mere name ”tennis racket,” which is the object itself. To meditate with our aggregate of consciousness means our primary mind becomes the realization referred to by the word of the sadhana. If the aggregate of discrimination is the wisdom arisen from listening and the aggregate of feeling is the wisdom arisen from contemplation, the aggregate of consciousness is the wisdom arisen from meditation. I mentioned above that Venerable Tharchin said with listening we gain an intellectual understanding of the guru’s point of view and with contemplation we make the guru’s view point of view our own, but he went on to say with the wisdom arisen from meditation we make the guru’s realizations ”an acquisition of our personality.” Whatever we mix our mind with, we become. When we meditate with our aggregate of discrimination, we understand what we are doing; when we meditate with our aggregate of feeling, we touch our heart; and when we meditate with our aggregate of consciousness, we become our objects of meditation. The realizations referred to by the words of the sadhana become part of our basis of imputation for our I. They become acquisitions of our personality or our self. Once again, according to Sutra, learning to meditate with our aggregate of consciousness is to transform our primary mind into the realizations referred to by each word of the sadhana; and to do so according to Tantra means with deep faith strongly imagining that the duality between our guru’s realizations and our own mind has completely dissolved. In short, we impute our I onto his realizations. Each word of our sadhana practice becomes a training in self-generation.

Putting it All Together

It is my experience and understanding that training in sadhana practice is the gradual process of improving the quality with which we engage in our sadhanas by infusing them with the four pervasive qualities and learning to meditate with all of our being – all five of our aggregates. Each one of these alone is an enormous practice that we could profitably spend our whole life training in. Until we have fully qualified faith, motivation, concentration, understanding of emptiness, and fully harnessed all five aggregates behind each and every word of our sadhana, we still have work to do. Viewed in this way, we can joyfully train our whole life in our sadhanas, understanding them to be our guru’s heart advice for how we can gain all the mundane and supermundane attainments. I pray that all those who read this may, day by day, year by year, life by life, improve the quality of their sadhana practice, finding ever deeper levels of joy until they become fully centered in the supreme omniscient bliss of full enlightenment.

Modern Bodhisattva’s Way of Life: Being on Retreat is a State of Mind

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

We now can turn to Shantideva’s verses.

(8.1) Having generated effort in this way,
I should place my mind in concentration;
For a person whose mind is distracted
Is trapped within the fangs of the delusions.

(8.2) Distractions do not arise for those
Who abide in physical and mental solitude.
Therefore, I should forsake the worldly life
And abandon all disturbing thoughts.

(8.3) Attachment to people, possessions, and reputation
Prevent me from forsaking the worldly life.
To abandon these obstacles,
I should contemplate as follows.

(8.4) Realizing that delusions are thoroughly destroyed
By superior seeing conjoined with tranquil abiding,
I should first strive to attain tranquil abiding
By gladly forsaking attachment to worldly life.

What does it mean to abide in physical and mental solitude?  If this is what we long for, how do we not start to view our family, friends, work, and other responsibilities as “obstacles” to our training in concentration?  What does it mean to abandon the “worldly” life?  How it is possible to train in the way Shantideva explains and still attain the union of Kadampa Buddhism and modern life that Geshe-la encourages us to do?

There are two levels at which we can answer these questions:  conventionally and ultimately.  Conventionally speaking, we can say that these instructions on concentration refer to those times when we are able to go on retreat and focus on our practice.  It is very important that we do so.  Retreat is like doing a deep dive into our mind, where we find both terrifying sea monsters but also priceless Dharma jewels.  We should train alternately in retreat and our daily practice.  We go into retreat from time to time to discover new spiritual wonders or take our practice to the next level, and then we train in our daily practice to consolidate and solidity what we discovered during our retreat.  Even physically being on retreat is not enough if mentally we bring our normal world with us in our mind.  We remain distracted and preoccupied with our normal life and are therefore not able to truly and fully mix our mind with our Dharma objects.  We therefore sometimes need both physical and mental solitude, and we need to leave our family, friends, work, and normal concerns completely behind. 

Ultimately, though, we do not need to limit our training in concentration according to Shantideva’s instructions to when we are able to get away on solitary retreat.  There is nothing stopping us from being on retreat right now – with our families, at work, out in the world.  Being on retreat is a state of mind, not an external condition.  We can externally be on retreat, but still mentally in the ordinary samsaric worlds; or we can be in our normal modern lives, but mentally be on retreat.  How can we have physical solitude while out in the world?  By being inside our indestructible drop at our heart with our guru as we go about our day.  The world still churns around us, but we remain with our isolated body (maybe not yet of completion stage, but a similitude of it) inside our heart.  Mentally we can remain in solitude by believing we are on retreat and viewing everything that happens to us during our day as part of our retreat.  We can be certain (or can we?) that we are the only one in our office with this mental view, so in this sense we are in mental solitude on retreat even while at work.  Our work and family are only “worldly” if we relate to them in a worldly way.  If instead, we view everything that happens to us during our day is part of our retreat emanated by Dorje Shugden for our spiritual training, then nothing will be worldly for us, even though conventionally what is happening around us is just another Tuesday in samsara.  

Sometimes we go from one extreme to another.  We either grasp at our normal modern life as inherently “not retreat” and only being on solitary retreat at Tharpaland as being “on retreat.”  Or we go to the other extreme of thinking we can transform our every day into our long retreat by adopting the mind of retreat as we go about our day and then conclude we don’t also need to, from time to time, do conventionally normal retreat.  In truth, we should be on retreat all the time – the only thing that varies is whether we are on retreat in the context of our normal modern life or at a Kadampa retreat center.  We should always be in physical and mental solitude and we should always leave behind worldly life, again regardless of whether we are at Tharpaland or not. 

We can understand the importance of the training we have studied so far in achieving success in concentration. Mindfulness and conscientiousness.  These helps us to become aware of what is going on in our mind and develop an attraction towards and appreciation of virtue and a distaste for non-virtue.  This redirects our mind towards virtue since our mind is naturally drawn to what it considers to be a cause of happiness.  Patient acceptance.   When we are trying to concentrate and we discover that we have lost our object of meditation, we can often enter into a ridiculous dialogue of guilt and discouragement about how we cannot concentrate.  We should just accept what has happened and redirect our mind back towards our object.  How can we accept it? We can study what our mind goes to to show us what we still need to abandon, etc. We can accept it as Dorje Shugden giving us another chance to create the karma of generating our object of meditation, and thus create the tendencies on our mind to do this.