Author: Kadampa Ryan

Modern Bodhisattva’s Way of Life: Assuming full responsibility for ourself and others

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

We first need to take personal responsibility for ourself – seriously, fully, and completely.  We like to blame others for our experience of life, the ripening of our karma, or the delusions arising in our mind.  We think it is other’s responsibility to make us happy or care for us, and their fault if they do not.  We need to assume responsibility not just for our experience in this life, but for all of our future lives.  Because our past self did not purify our negative karma, we inherited a limitless supply of suffering.  Likewise, because our past self made no effort to overcome all our delusions, we remain a puppet on their strings.  Are we going to do the same to our future self?  If we neglect to purify now or neglect to overcome our delusions, we guarantee we will have to experience endless suffering in the future.  Nobody can purify our negative karma for us.  Nobody can overcome our delusions for us.  We either do it or we don’t, and we will have nobody to blame but ourselves if we don’t.  A good friend of mine said we need to stop trusting our self-cherishing.  We need to try now to stop trusting our self-cherishing. We stop following its wishes.  We need to decide ourselves to attain enlightenment.  Nobody can do it for us.  We need to decide ourselves to solve our problems.  Nobody can do it for us.  The responsibility is 100% on us.

Once we have taken personal responsibility for ourselves, then we can take personal responsibility for others.  At the end of the day, it is a question of what do we trust:  our spiritual guide’s wishes for us or the wishes of our self-cherishing for us?  What does my spiritual guide what for me?  What does he want for those around me?  Why don’t I want that as well?  It is not enough for us to assume personal responsibility for others because that is Geshe-la’s wish for us, we need to make this our own wish.  Others are depending on us.  Without us, what do they have?  Just samsara, just endless suffering.  It is not enough to hear this, we need to look around us and see that it is true, and realize that it is up to us.  I find the easiest way to think about it is of course it is up to me, after all it is my karmic dream!

We can start by taking more responsibility for one another.  Sangha is our real family. We spend the rest of eternity with them.  We need to support one another, because nobody else will encourage us to do what we are doing.  Take the time for each other.  Doing so creates the cause for others to support your practice.

And we need to really start loving our family and close friends.  We need to become somebody special in their lives, somebody who they can count on, and somebody who just loves them unconditionally.  It actually doesn’t take much because somebody who genuinely loves is so rare that they naturally stand out and have a huge influence on other’s lives.  It all starts by accepting people as they are.  Quit judging them and realize that they can’t help the way they are.  When we see others who we find difficult, we can recall that Geshe-la loves this person.  This person is an object of love and care for all the Buddhas.  Then, we will naturally love accordingly.

But assuming personal responsibility for other’s welfare does not mean it is then up to us to solve all their problems for them, nor does it mean it is our fault if they suffer.  Each person is responsible for their own experience in life.  The only way others can overcome their suffering is if they too purify their negative karma and overcome their delusions.  This is work only they can do.  We can’t do it for them.  We can encourage them to do so, we can set a good example, and we can pray for them, but they have to do the work.  In other words, it is not enough to just cherish others unconditionally, we need to do so with wisdom.  If we just go around and solve everybody’s problems for them, we will only create dependency of them on us.  They will come to think the way to solve their problems is to manipulate us into doing so for them.  They will come to think they can’t solve their own problems, they need us to do it for them.  This disempowers them to assume responsibility for their own problems for themselves.  We all know the saying “give somebody a fish and you feed them for a day, teach them to fish and you feed them for life.”  This is true, but sometimes we go to the extreme of thinking we shouldn’t also give them a fish.  It is hard to learn how to fish if you are starving.  We can do both – give them a fish and teach them to fish, but we do the former in support of the latter.  Again, it is not enough to have compassion, we also need to have wisdom.

Happy Tsog Day: How to Make Secret and Suchness Offerings

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 11 of a 44-part series.

Secret offering

And I offer most attractive illusory mudras,
A host of messengers born from places, born from mantra, and spontaneously-born,
With slender bodies, skilled in the sixty-four arts of love,
And possessing the splendour of youthful beauty.

As explained above, the karma we create from the secret offerings is activated in the wisdom-mudra empowerment, sustains our completion stage practice of the clear light of Mahamudra, and terminates in the attainment of the Truth Body of a Buddha. It was also explained above that there are two ways of making offerings of the five objects of desire – by transforming our objects of the senses and offering beautiful knowledge women. When we engage in the secret offering, we emphasize this second method.

To make the secret offering, we imagine countless knowledge goddesses who are sublimely beautiful and skilled in the sixty-four arts of love emanate out, fill the universe, then gather together and dissolve into the consort of Buddha Vajradhara at Lama Losang Tubwang Dorjechang’s heart, giving rise to spontaneous great bliss in his mind. Offering great bliss creates the karmic causes for us to experience it ourself.

At this point it is probably necessary to say a few words about tantra and sex. In popular culture, “tantra” means how to have better, more sensual sex with an aura of spirituality thrown in. We have all seen the ads for the classes, the only requirement for attendance not being a tantric empowerment but rather loose-fitting pants. This popular understanding of tantra not only has nothing to do with tantra, it leads to the degeneration of pure tantric instructions in this world. Simply attaining a precious human life is as likely as a blind turtle putting its head through a golden yoke floating on the surface of an ocean the size of this world when the turtle only rises once every 100 years. But meeting the path of tantra is rarer still. Of the 1,000 founder Buddhas of this fortunate aeon, only the 4th, 11th, and last will teach qualified tantric practice. This means only 0.3% of the time we meet the Dharma will we encounter the tantric path. If we practice – or worse teach – these so-called tantric sex methods mistaking them for Buddhist tantric practice or presenting them as the tantric path to enlightenment, we are almost guaranteeing we will never meet a qualified tantric path in the future. Destroying sacred things is heavy negative action, but destroying pure tantric teachings is arguably the heaviest possible negative action. We must be careful.

But when we see instructions on secret offerings, action mudras, and hear lines like “skilled in the sixty-four arts of love,” we quite naturally start to wonder. If we check, we generally have two types of experience – unpleasant and pleasant. Normally, we generate aversion to the former and attachment to the latter. As such, we need methods for transforming these two types of experience into the path. We transform unpleasant experiences into the path through the Lojong teachings on transforming adversity into the path, and we transform pleasant experiences into the path through tantra. Sometimes it is explained as transforming attachment into the path, but this is not technically exact. Attachment is a delusion and can never be a stage of the path. To be precise, we transform pleasant experiences into the path.

All tantras are methods for transforming pleasant experiences into the path of great bliss of tantra. The method for doing so is always the same. We generate a pleasant experience, we recognize the pleasant experience comes not from the object of attachment, but from inside our mind. We then dissolve the object giving rise to our pleasant experience into emptiness while retaining the pleasant experience. Then we use the pleasant experience (which has now been purified by dissolving the object we mistakenly thought gave rise to it into emptiness) to meditate on the emptiness of all phenomena. Recall from above that the bliss we generate in tantra is nothing other than inner peace so pleasant, it is blissful. This is quite a different experience than the normal grasping we have when we indulge in objects of attachment. Needless to say, if our attachment to these objects exceeds our pure spiritual motivation for engaging in these practices, they very quickly can degenerate into indulging in our objects of attachment. Most people attending so-called “tantra” classes in popular culture do not have the slightest spiritual motivation. A spiritual motivation, by definition, is motivated primarily by securing happiness in our future lives. Worldly motivations are primarily concerned with securing happiness in this life.

There are four classes of tantra – action, performance, yoga, and Highest Yoga Tantra. These four classes of tantra are differentiated by the type of pleasant experience we transform into the path. Each of these four classes can be engaged in at two levels – inner and outer. With the inner level, we imagine our objects that give rise to pleasant feelings; and with the outer level, we engage the actual objects that normally give rise to pleasant feelings. The imagined objects are called “knowledge women (or men)” to signify they are imagined objects. With action tantra, we behold beautiful knowledge deities, and simply observing them gives rise to a pleasant feeling which we then purify and use to meditate on emptiness. With performance tantra, we imagine the knowledge deities are flirting with us, this gives rise to pleasant feelings, which we then purify and use to meditate on emptiness. With yoga tantra, we imagine the knowledge deities are caressing us; and with Highest Yoga Tantra, we imagine we engage in union with the knowledge deities. Generally speaking, we are unable to train with outer objects purely if we have not first been able to manage training with inner imagined objects purely.

When it comes to engaging with an action mudra, Geshe-la is very clear we are not ready to do so until we have some experience of causing the inner winds to enter, abide, and dissolve into our central channel motivated by bodhichitta, which is a very advanced completion stage realization. Why do we need to engage with an action mudra? Traditionally, we need to do so to fully loosen the knots at our central channel. Once loosened, we no longer need to rely upon one. But the blessings of the uncommon Ganden Oral Lineage instructions are so powerful, we do not need to engage in union with an actual action mudra, but can fully loosen the knots at our central channel with a knowledge deity alone. This is important to know because sometimes people think they should not get ordained because they will one day need to rely upon an action mudra; whereas some others might think it is not a downfall for an ordained person to engage in sexual activities if they are doing so with a bodhichitta motivation as part of their “tantric” practice. Sadly, the latter mistake has happened a number of times in the past.

Suchness offering

I offer you the supreme, ultimate bodhichitta,
A great, exalted wisdom of spontaneous bliss free from obstructions,
Inseparable from the nature of all phenomena, the sphere of freedom from elaboration,
Effortless, and beyond words, thoughts, and expressions.

With the suchness (or thatness) offering, we offer the experience of a direct realization of the Clear Light of Bliss. Our Guru of course never leaves his concentration on great bliss, but our remembering he is always experiencing it may be unstable. When we make the suchness offering, we are not so much imagining we are offering him great bliss, but rather recalling that his mind is never separated from the Clear Light of Bliss. This is an offering in the sense that it delights our Guru that we remember this. Practically speaking, we should recall that ourself as the deity, the pure land, and our Guru are all like waves on the ocean of our Guru’s mind of great bliss, which our own mind is mixed inseparably with. We do not simply imagine he experiences great bliss at his heart, but we feel as if all phenomena, including ourself, are the Clear Light of Bliss appearing as form. What appears is the pure form, but what is experienced is great bliss. This offering creates powerful causes for us to eventually realize the union of the bliss and emptiness of all phenomena.

Happy Tara Day: Tara can fulfill all our pure wishes

Kadampa Ryan 7. Kadampa meaning of special days, How to Rely Upon Tara

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

They will attain greatness here
And advance to the ultimate state of Buddhahood.

Greatness here does not mean high position, but rather the great scope of Lamrim, namely the precious mind of bodhichitta.  Atisha’s Lamrim has three scopes – initial scope, intermediate scope, and great scope.  In the initial scope, we abandon lower rebirth; in the intermediate scope, we abandon samsaric rebirth; and in the great scope, we abandon solitary peace.  In other words, we abandon merely seeking our personal liberation, and instead we seek to become a fully enlightened Buddha with the complete power to lead all living beings to the same state.  The essence of the great scope is bodhichitta, the wish to become a Buddha for the sake of all.  Since Tara is the Lamrim Buddha, we can be certain the greatness we will attain through our reliance upon her is becoming a great scope being.  Once we attain bodhichitta, our eventual enlightenment is guaranteed.  This is why it is said we prostrate to the new moon of bodhichitta, not the full moon of enlightenment because the former is the definite cause of the latter.

Their violent and great poisons,
Both stable and moving,
And even those that they have eaten or drunk,
Will be thoroughly eliminated by remembering her.

They will be able to prevent all suffering
That arises from spirits, diseases or poisons;
And be able to help others in the same way.

There are two types of poison – outer and inner.  Outer poisons, including intoxicants, pollution, and unhealthy food, are extremely destructive.  Every year, smoking kills 7 million people globally, alcohol kills 2.8 million, and drugs kill 750,000; bringing the global death toll from intoxicants to 10.5 million people every year.  Pollution each year kills 4.8 million globally.  Unhealthy food is even more deadly, with 2.8 million dying from obesity, 1.6 million dying from diabetes, and a whopping 17.9 million dying from heart disease, the overwhelming majority of which comes from unhealthy diets.  All of these are outer poisons, with a cumulative death toll of almost 38 million every year.  Outer poisons are the leading cause of death in the world by a significant margin.  But the reality is outer poisons only have the power to kills us due to our inner poisons of delusions that run towards these causes of death as if they were causes of happiness.  Our inner poisons of attachment and ignorance conspire to make us voluntarily consume or create outer poisons, which in turn kill tens of millions every year.  Thus, if we have any hope of actually preventing the suffering that arises from outer poisons, we must abandon their deeper cause – the inner poisons of delusions. 

But ultimately, outer poisons can only kill us in just this one life.  The inner poisons of delusions harm and kill us in all of our future lives without end.  The scale of the destruction is beyond imagination.  Delusions are the cause of all death, since beginningless time.  There will be no end to the slaughter until the inner poisons of delusions are abandoned once and for all.  Relying upon Tara ends the inner poisons, both for ourself and for all other living beings.  She not only blesses our mind to prevent them from ripening, but more definitively she bestows upon us Lamrim realizations which lead us to permanently abandon all delusions.  All delusions, directly or indirectly, find their opponent in the Lamrim.  Our gaining Lamrim realizations is the only lasting way to end samsara’s ongoing devastation.  People rightly dedicate their lives to fighting for justice in the world, but there will be no justice, no peace, no end to suffering until the tyranny of delusions has finally been defeated.  The only way to do that is through gaining Lamrim realizations, and reliance upon Tara supercharges our practice of Lamrim.  

If they recite these seven times, six times a day,
Those who wish for a son will attain a son,
And those who wish for wealth will attain wealth.

Typically at least once a year, most major Kadampa centers will do a 24 hour Tara puja, which involves a session every four hours engaging in this practice reciting the praises seven times.  When the Coronavirus broke out, Geshe-la encouraged us to rely upon Tara, and many centers started doing the 24 hour Tara Puja every month on Tara day.  For those unable to join such practices at a center, Manjushri center livestreams the practice on Tara day every month, so we can join in from anywhere in the world.  If we are unable to do all six sessions, it is perfectly good to do as many as we can.  Some is always better than none.  There is something particularly powerful about engaging in group pujas.  Venerable Tharchin says that every time we engage in a group puja, we create the causes to do the same thing with the same people again in the future.  It is like an insurance policy for refinding our Kadampa Sangha in life after life until we attain our final spiritual goals. 

“Son” here refers to the son or daughter of the Buddhas, namely becoming a bodhisattva.  We can wish to become a son or daughter of the Buddhas ourselves, and we can also wish for multitudes of sons or daughters of the Buddhas arise from our Kadampa centers around the world.  Wealth here refers to the inner wealth of Dharma realizations.  Outer wealth can be helpful if our motivation for using it is virtuous, but it can be dangerous if our motivation is not.  The inner wealth of Dharma realizations, in contrast, is an unalloyed good.  The more we give it away, the more it reproduces itself.  It makes us content in this life and provides for us in all our future lives.  The inner wealth of Dharma realizations is an inexhaustible fountain of good fortune.

All their wishes will be accomplished.
No more obstacles will arise for them,
And those that have already occurred
Will all be completely destroyed.

This refers to Tara’s ability to also function as a Dharma protector.  Dharma protectors arrange all the outer and inner conditions necessary for our swiftest possible enlightenment.  Normally, Dorje Shugden is the principal protector of the Kadam Dharma, but Tara also accomplishes a similar function.  There are two types of obstacle to our Dharma practice – outer and inner.  Ultimately, though, outer obstacles do not exist.  They arise only due to a lack of imagination or experience for how to transform adversity into the path to enlightenment.  But temporarily, outer obstacles can exist due to current limitations in our wisdom.  Tara can prevent outer obstacles from arising (or minimize the extent to which they do, based on our karmic possibilities).  Our job is to then use the space to practice she creates for us to then gain the inner wisdom necessary to transform any adversity into the path.  If we can succeed in doing that, then no more “obstacles” will arise for us because we will not impute anything as an obstacle.  Everything will push us towards enlightenment.  Existing obstacles are destroyed, either through purifying the karma giving rise to their appearance or through gaining the wisdom that knows how to see them all as causes of our enlightenment.

Modern Bodhisattva’s Way of Life: Why are we holding back?

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

(7.33) In the past, I have accumulated
Countless non-virtuous actions,
Even just one of which can cause me
To experience many aeons of suffering,

(7.34) But, because of my laziness,
I have not purified any of these evils
And so I remain as an abode of infinite suffering.
Why does my heart not crack open with fear?

(7.35) I need to attain the good qualities of a Bodhisattva
For the sake of myself and others,
But it might take me many aeons
To accomplish just one of these.

(7.36) Up to now, I have not familiarized myself
With even a fraction of these good qualities.
How tragic it would be if I were now to waste
This rare and precious rebirth on meaningless pursuits!

Let us make this life one that is different from the rest, different from the ones that we have had until now.  Let us make a heartfelt decision to actually follow now the spiritual path of a Bodhisattva.  Why are we holding back?  What do we have to fear?  We have so many bad seeds in our mind just waiting to ripen and we could lose this opportunity.  We do not know what karma we have created.  Anything can happen.  We could get caught by some doubt, it carries us away and we lose everything.  We do know that we right now have an opportunity to familiarize ourselves with the Dharma, virtue, and creating new habits. 

If we check, rather than familiarizing ourself with virtue, we tend to give in to our selfish wishes, don’t we?  Every day, we give in to our selfish wishes. We are often more concerned with fulfilling our selfish wishes than we are with making spiritual progress. Our self-cherishing is an evil spirit, really, such an evil spirit.  We need to check and see what kind of being we are:  are we an ordinary small being, a special small being, a middling being, or a great being. 

I believe Venerable Geshe-la is empowering us to achieve quite extraordinary results, for ourselves and for others. We can accomplish internal results as well as external results. He is empowering us.  He has given us everything, indeed made it easier for us than any other generation that came before us.  The question we have to ask ourselves is what do we do with it?  We have everything we need, except one thing – the aspiration to do it.  If we cultivate the aspiration, we will then have everything and it is guaranteed we will accomplish great results.  Let us not look back later on in our life and ask ourselves, what could we have done? What could I have done in my life?  Rather, let us look back and see all that we did.  Our spiritual guide knows what we can achieve. How sad, how tragic really, it would be if we show up at the end of our life and realized all that we could have done, but didn’t.  Imagine the regret to realize we had the potential to achieve all of these things, but we never generated a strong enough wish or aspiration.  How tragic that would be.

(7.37) Do I have faith and respect in Buddha?
Have I practised his teachings, the Dharma?
Do I rely upon the supreme spiritual friends, the Sangha?
Have I fulfilled the wishes of the poor and needy?

(7.38) Do I give help to those in danger
Or relief to those who are suffering?
No! All I have done is experience the discomforts
Of being in my mother’s womb, and all the subsequent sufferings.

What distinguishes the Hinayana from the Mahayana path is the mind if superior intention.  Superior intention says it is not enough to just wish living beings were free from suffering, we need to assume personal responsibility to free them from their suffering.  There are two fundamental reasons why we need to assume personal responsibility.  First, according to the method teachings, because we have equalized and exchanged self with others, and so there is nothing about our suffering that makes it any more important than their suffering and there is nothing about their suffering that makes it any less important than our own.  Indeed, when we have completed the exchange of self with others, we cherish only others as if they were ourself.  Second, according to the wisdom teachings, since everything is equally empty, all living beings are equally mere projections or creations of our mind.  The beings we see are part of our karma dream – we created them.  Surely we are responsible for everything we create and everything taking place in our own dream.  We should care for all of creation, not because it is God’s creation, but because it is our own.  We should cherish all living beings and assume personal responsibility for their welfare in the same way a good God would.

Happy Protector Day: Protector of the Bodhisattva’s Path

Kadampa Ryan Protector Days

The 29th of every month is Protector Day.  This is part 6 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.

And on his head he wears a round and yellow hat.

This symbolizes his ability to help us gain the correct view of emptiness, the ultimate nature of reality.  We can understand how all things are like a dream, and how if we change our actions, we can change our karma and that will change the dream that appears to our mind.  In this way, we can become the architect of our own destiny, and cause this world of suffering to cease and the pure world of the Buddhas to arise.  If ever we have difficulty understanding emptiness, we can recall his hat and request that he bless our mind to be able to gain a correct understanding of emptiness.  We then imagine we receive his blessings and return to our Dharma book (or the teaching we are receiving) and try again.  If we still do not understand, we once again request blessings and repeat the cycle.  We can continue like this for as long as it takes.  Eventually, through the power of his blessings, we will understand. 

His hands hold a sword and a heart of compassion.

This symbolizes his ability to help us engage in Lamrim meditation, in particular the union of the vast and profound path.  The vast path is all of the Lamrim meditations for developing a good heart, leading up to bodhichitta, the wish to lead all beings to enlightenment.  The profound path refers to the wisdom realizing emptiness, that everything is like a dream.  Just as we did with trying to understand emptiness, when we are having difficulty with our Lamrim practice, we can recall this function of Dorje Shugden, request his blessings, receive his blessings and then try again.  Practicing in this way dramatically increases the power of our Lamrim meditation. 

To his followers he shows an expression of delight, but to demons and obstructors he displays a wrathful manner.

This symbolizes Dorje Shugden’s ability to love and care for us while destroying our delusions.  We need to make a distinction between ourselves and our delusions.  Just as a cancer patient is not his cancer, we are not the cancer of our delusions.  Many people fear Dorje Shugden because they know he can be quite wrathful, but this fear only arises because they identify with their delusions.  So when their delusions are challenged, they feel like they are challenged.  Whenever we have a delusion arise strongly in our mind, we can immediately remember Dorje Shugden and request his blessings to be able to happily accept our difficult circumstances understanding that what is bad for our delusions is good for us. 

He is surrounded by a vast, assembled retinue,

Such as Kache Marpo and so forth.

Dorje Shugden is like the general of a vast army of Dharma protectors, each of whom accomplishes a different function.  These can be understood from the explanation of the nature and function of Dorje Shugden in the book Heart Jewel and the Praise to the five lineages of Dorje Shugden explained in the extensive Dorje Shugden sadhana Melodious Drum Victorious in All Directions.  It is customary for large Dharma Centers around the world to practice Melodious Drum on every Protector Day, or at least once a year.  We can do so on our own at any time, including every Protector Day.

The five lineages of Dorje Shugden refer to the five principal deities of his mandala.  Each one corresponds with one of the five Buddha families, the five completely purified aggregates of a Buddha, and the five omniscient wisdoms.  Each of the principal deities is like a specific protector for each one of the five Buddha families, and through relying upon them we will be led to attain the five purified aggregates and the corresponding five omniscient wisdoms.

The principal deity is Dorje Shugden himself, who is the protector of the Akshobhya family, will guide us to completely purify our aggregate of consciousness and attain the wisdom of the Dharmadhatu.  The wisdom of the Dharmadhatu is an aggregate of consciousness completely purified of all our past contaminated karmic potentialities (also known as the two obstructions) and that knows directly and simultaneously all phenomena as manifestations of bliss and emptiness.  Vairochana Shugden is the protector of the Vairochana family.  Through relying upon him, we will completely purify our aggregate of form and gain mirror-like wisdom, which sees directly all phenomena as manifestation of bliss and emptiness.  Pema Shugden is the protector of the Amitabha family.  Through relying upon her, we will purify completely our aggregate of discrimination and attain the wisdom of individual realization, which is able to discriminate all objects individually as manifestations of bliss and emptiness.  Ratna Shugden is the protector of the Ratnasambhava family.  Through relying upon Ratna Shugden, we will purify completely our aggregate of feeling and attain the wisdom of equality, which experiences all phenomena equally as bliss and emptiness.  Karma Shugden is the protector of the Amoghasiddhi family.  Through relying upon Karma Shugden, we will purify completely our aggregate of compositional factors and attain the wisdom of accomplishing activities, which enables us to use a Buddha’s completely purified and developed mental factors as if they were are own.  For a more in depth understanding of the five aggregates, see How to Understand the Mind.

Dorje Shugden is also surrounded by the nine Great Mothers, the eight fully ordained monks, and the ten wrathful deities.  The nine mothers arrange the secret conditions necessary for our Dharma practice.  They are comprised of Lochanna, Mamaki, Benzharahi, and Tara which arrange the earth, water, fire, and air elements respectively for our practice; and the five offering goddesses who transform all of the various forms, sounds, smells, tastes, and tactile objects into conditions for our practice.  The eight fully ordained monks arrange the inner conditions necessary for our practice.  They are the eight main bodhisattvas, including Vajrapani, Avalokiteshvara, Manjushri, and Maitreya.  They manifest whatever is needed to tame disciples and protect those with commitments like their only child.  The ten wrathful deities arrange all of the outer conditions for our Dharma practice.  They subjugate the malevolent and guard all directions with various guises.  Kache Marpo is like the commander of the Dharma protector special forces who directs all the oath-bound attendents (spirit kings, wealth gods, nagas, celestial spirits, and so forth) who perform a host of actions to help arrange the mundane conditions for our Dharma practice. 

Light rays from my heart

Instantly invite the wisdom beings
From the sphere of nature
And from all the different palaces where they abide.
They become inseparable from the commitment beings.

We visualize a vast array of mundane and supermundane Dharma protectors filling the whole of space, all working tirelessly under the direction of Dorje Shugden to arrange all the outer, inner, and secret conditions for our Dharma practice.  As Heruka, we then imagine that light rays radiate from our heart and invite the wisdom beings – the actual deities of Dorje Shugden’s mandala – to enter into the commitment beings (those we have visualized). We then strongly believe that all of these protector deities are actually in the space in front of us and filling the universe accomplishing their special function.

Modern Bodhisattva’s Way of Life: Is there something you want more than enlightenment?

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

Now we can look at the four powers that help us to increase our joyful effort:

(7.31) The four powers that assist us in working for the benefit of others
Are the powers of aspiration, self-confidence, joy, and rejection.
The power of aspiration is generated by contemplating the benefits of virtuous actions
And developing fear of the cycle of suffering.

(7.32) Having overcome all three types of laziness,
I should continuously strive to increase my effort
Through aspiration, self-confidence, joy, and rejection,
And through the force of familiarity and mental suppleness.

We will look at each of these four powers in turn now, but first we need to return to a very basic fundamental:  why am I here in the Kadampa tradition?  Why do I practice?  If we do not have a good answer to this question, then it is guaranteed we will not be able to sustain our effort and make it all the way.  We are desire realm beings, which means we have no choice but to work for whatever we want.  This is unchangeable for as long as we are in the desire realm.  Even if we intellectually know better, if in our heart we want something, that is what we will work for.  The trick, therefore, is to change what we desire.  We need to want to make spiritual progress more than we want to indulge our worldly concerns.

What is a good answer to this question of why am I here?  First, we should look at what are not good answers.  It is not a good answer to say, “I don’t know why.”  If we do not know why, when the karma for us being here exhausts itself we will be blown to the next place.  It is also not a good answer to say, “because I know I should be.”  I “should” be is a thought of the head, and one typically motivated by guilt.  When our “shoulds” come in conflict with our samsaric wishes in the heart, coming to class, doing our practice, etc., will be torture, and eventually we will not come anymore and we will stop practicing.  It is also not a good answer to say, “because I want others to think good of me.”  If this is our answer, then our motivation will be worldly, and even if we “do” a lot of Dharma actions, they won’t be spiritual actions.  There is only one good answer:  Because “I want to be.  I need this.”  We need to realize that we have freedom and nobody is putting any pressure on us.  I shouldn’t do our practice, go to the center, attend festivals, etc., for any other reason than we want to.  We realize we need it.  If we don’t have this reason in our heart, we need to engage in sincere lamrim practice until our desires change.  Lamrim functions to change our desires into spiritual ones.  With spiritual desires, everything else will naturally fall into place.

If I asked you “do you want to attain enlightenment,” I am sure everyone reading this would say yes.  But that is not the right question.  The right question is, “is there something you want more than enlightenment?”  If there is, I guarantee you that you won’t make it all the way.  If there is not something you want more than enlightenment, I guarantee that you will make it.

Some teachers or Dharma administrators mistakenly think, “people are lazy, so we need to oblige them to do things to get them to do them.  Otherwise, they will do nothing (or less).  We are doing them a favor by making things obligatory.”  My answer to them is this:  The middle way between freedom and laziness is personal responsibility while being fully informed of our situation.  It is up to us to attain enlightenment.  We need to realize that this is something we need to do from our own side.  We can not be convinced, pressured or manipulated into doing traveling the path to enlightenment.  If we do not enlighten yourself, it won’t happen.  Nobody can do it for us.  We need to take personal responsibility for our own enlightenment.   Geshe-la’s teachings explain to us our samsaric situation and they explain to us how all the various Dharma tools work.  But it is up to us to pick them up and decide to use them. 

Geshe-la understands clearly that we must improve our motivation. We need to change now, seriously change our intention.  We need to familiarize ourselves with Buddhist intention, a beneficial intention, a good heart.  A good intention will help us to take responsibility, full responsibility, and enjoy that responsibility.  We will enjoy engaging in our practices because we are doing them for heartfelt spiritual reasons.  We will enjoy our work in developing the Center and  we will enjoy our work helping other people, especially our work helping other people to meet and practice Buddhadharma.

It seems without that beneficial intention and good heart, it is not going to work for us.  Our enjoyment and enthusiasm will decrease until finally there is none. We start to not look forward to going to the center and doing our practice.  We start to see these things as work, as a job.  We start living up to other people’s wishes, instead of our own.  This eventually collapses and we come to resent these other people.  We can free ourselves from this danger by trying to improve our motivation.  We need to seriously try to change our intention from a selfish one to a beneficial one.

Happy Tsog Day: How to Make the Most Sublime Offerings

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 10 of a 44-part series.

Offering the mandala

O Treasure of Compassion, my Refuge and Protector, supremely perfect Field of Merit,
With a mind of devotion I offer to you
A thousand million of the Great Mountain, the four continents,
The seven major and minor royal possessions, and so forth,
A collection of perfect worlds and beings that give rise to all joys,
A great treasury of the desired enjoyments of gods and men.

Geshe-la explains that mandala offerings are the best method for creating the karma to take rebirth in the pure land. Why is this so? It seems that our practice of self-generation as the deity in the pure land would be the best method since that is what we are directly doing (presumably with a bodhichitta motivation). There are three reason why mandala offerings are superior: it is the highest possible offering we can make, we are making it with the greatest possible motivation of bodhichitta, and we are offering it to the supreme object of offering – our spiritual guide, the synthesis of all the Buddhas.

A mandala offering is the highest possible offering we can make. For me, the key to mandala offerings is understanding what, exactly, I am offering. I am not simply offering a completely purified universe; I am offering a promise of practice that I will not stop until I have transformed the universe into the pure land I am offering. The mandala offering is an offering of promise to fulfil our bodhichitta wish. An offering of our practice in general is the highest possible offering we can make because it is what delights the spiritual guide most. An offering of a promise to not stop until we fulfil our bodhichitta wish to transform the universe into a pure land is the highest possible offering of practice possible. Therefore, there is no offering greater than a mandala offering.

Geshe-la explains in the teachings on bodhichitta that engaging in virtuous actions motivated by bodhichitta is a merit-multiplier – we multiply the merit of our virtuous action by the number of beings for whose behalf we engage in the virtuous action. Since bodhichitta seeks to liberate countless living beings, any action engaged in with a bodhichitta motivation is karmically equivalent to engaging in that same virtuous action countless times. Making a mandala offering with a bodhichitta motivation is karmically equivalent to making a regular mandala offering countless times.

Finally, the Guru is the supreme recipient of our offering. In the same way that bodhichitta acts as a merit multiplier, Geshe-la explains that an offering to the Guru is karmically equivalent to making that same offering to each of the countless Buddhas individually. Why? Because the Guru is like a portal to all the other Buddhas – an offering directly to the spiritual guide is indirectly an offering to all the countless Buddhas.

Taken together, we can see that when we make mandala offerings to our Guru with a bodhichitta motivation, we quite literally “max out” the virtuous potential of the action. The offering itself is the highest possible offering of our practice (the promise to fulfil our bodhichitta wish), multiplied by countless living beings due to our bodhichitta motivation, all offered to each of the countless Buddhas through our spiritual guide. Each mandala offering we make with these three recognitions creates countless karmic potentialities to attain the pure land. It only takes one of these to ripen at the time of our death for us to take rebirth there. From this, we can conclude that making mandala offerings is indeed the best method for attaining rebirth in the pure land, for how could it even be possible to offer anything greater than this? It is for this reason that Je Tsongkhapa emphasized mandala offerings and Geshe-la encourages us to engage in mandala offering retreats every year and to complete 100,000 mandala offerings as part of our great preliminary guides for Mahamudra practice.

Offering our spiritual practice

O Venerable Guru, I offer these pleasure gardens,
Both arranged and emanated by mind, on the shores of a wish-granting sea,
In which, from the pure white virtues of samsara and nirvana,
There arise offering substances of broad, thousand- petalled lotuses that delight the minds of all;

Where my own and others’ mundane and supramundane virtues of the three doors
Are flowers that bring colour to every part
And emit a multitude of scents like Samantabhadra’s offerings;
And where the three trainings, the five paths, and the two stages are the fruit.

Geshe-la explains that offerings of our spiritual practice are the highest possible offering. Why? The definition of an offering is that which delights the Guru. Nothing delights our spiritual guide more than our practice of his instructions. He does not want us to practice to flatter his ego that we spend time doing what he says, but because his only wish for us is that we escape permanently from samsara and that we seek to help others do the same. He knows that the only way we can do that is by training in the stages of the path of Sutra and Tantra. When we do so, he is delighted because he knows we are moving closer to the fulfilment of his ultimate wish for us.

Any offering of our practice delights our Guru, from simply smiling to a stranger out of kindness to engaging in advanced completion stage meditations. We can offer our spiritual practice throughout the day and the night as we engage in our different practices. Simply engaging in our practices itself if not the offering of our spiritual practice, we also have to have the recognition that our practice itself is an offering to our spiritual guide.

With the explanation above about how mandala offerings are an offering of a promise of our spiritual practice to fulfil our bodhichitta wish to build our pure land for the sake of others, we can appreciate the description of the offering of our spiritual practice in the sadhana. In effect, we are simply describing in more detail the experience of living in the pure land we have created for others with the mandala offering.

Inner offering

I offer this ocean of nectar with the five hooks, the five lamps, and so forth,
Purified, transformed, and increased,
Together with a drink of excellent tea
Endowed with a hundred flavours, the radiance of saffron, and a delicate aroma.

There are four types of offering – outer, inner, secret, and thatness offering. Each of these types of offering correspond with the four different Highest Yoga Tantra empowerments we receive – vase, secret, wisdom-mudra, and precious word empowerment. The outer offerings create special karmic seeds on our mind which are then activated during the vase empowerment. This merit then powers our meditation on the profound generation stage of the body mandala and leads to us eventually attaining the resultant Emanation Body of a Buddha. Inner offerings create the special karmic seeds that are activated during the secret empowerment, which powers our meditation on the completion stage of illusory body and leads to us eventually attaining the resultant Enjoyment Body. The karma of secret offerings is activated during the wisdom-mudra empowerment and power our meditation on the completion stage of the clear light of Mahamudra and enable us to attain the resultant Truth Body. And thatness (or suchness) offerings are ripened by the word empowerment, empowering us to mediate on the completion stage of inconceivability and attain the resultant union of Vajradhara. When we clearly understand the relationship between the different types of offering, the different empowerments, the different tantric stages, and their corresponding bodies of a Buddha, the practice of each of these becomes much more powerful.

What are inner offerings? This refers to the transformation of the five meats and the five nectars into completely purified nectar, which we then offer. The five meats and the five nectars refer to disgusting substances and liquids in our body. When we bless the inner offering, we recognize the emptiness of these substances and liquids, then generate them as completely pure nectars that we offer. Samsara is identifying with the contaminated aggregates of our ordinary body and mind. Because our aggregates are contaminated, when we identify with them, we are a contaminated, samsaric being. But if we completely purify them, then there is no longer a contaminated basis to identify with, de facto removing us from samsara. The inner offerings primarily refer to our body, and the end result of the secret empowerment is the attainment of the illusory body of completion stage and the resultant Enjoyment Body of a Buddha. These are our vajra bodies, our deathless spiritual bodies.

If we wish to make a tsog offering to emphasize the accumulation of great merit, such as in a long life puja, we should do so at this point.

According to the sadhana, we can engage in the tsog offering at different points of the practice to emphasize different attainments. For auspiciousness, I will explain the tsog offering in the context of emphasizing gaining the realizations of the stages of the path. But there are times when we feel we are particularly lacking in merit, and doing our tsog offering here enables us to emphasize its accumulation. How do we know if we are lacking merit? A typical sign is no matter how hard we try to accomplish our pure wishes, we never manage to do so and we always come up short. It should be noted there is nothing stopping us from doing the tsog offering multiple times in a single session at different points of the sadhana if we want to emphasize more than one aspect of the practice.

Modern Bodhisattva’s Way of Life: To not even try is the greatest failure of all

Kadampa Ryan Uncategorized

(7.27) The Bodhisattva has abandoned non-virtue and so does not experience physical suffering;
And, because he clearly realizes emptiness, he does not experience mental pain.
By contrast, we are afflicted by wrong conceptions
And our bodies and minds are harmed by non-virtuous actions.

(7.28) Because of his merit, the Bodhisattva experiences physical happiness,
And because of his wisdom, mental joy;
So even if this compassionate one must abide in samsara for the sake of others,
How could he ever be perturbed?

(7.29) Through the power of his bodhichitta,
He purified all his previous non-virtue;
And because he accumulates vast collections of merit and wisdom,
He is said to surpass the Hearers.

(7.30) Having mounted the steed of bodhichitta
That dispels mental discouragement and physical weariness,
The Bodhisattva travels the path from joy to joy.
Knowing this, who could ever be discouraged?

When Shantideva puts it that way, it is not so bad, is it?  Indeed, it seems like something to look forward to.  But then we think, “well it must be great for a bodhisattva, but I’m such a long ways off.  I could never get there.”

On the path to developing the precious mind of Bodhichitta, we’re so afraid of failure.  We still feel “I can’t do it.  If I try and fail in my efforts, then I’ll become even more discouraged.”  We already feel discouraged because we are not meeting with success for even our daily practice, so certainly we are setting ourselves up for failure if we take upon ourselves the Herculean task of becoming a Bodhisattva!  We would rather fail on our own terms by not trying than to try our best and come up short.  Frankly, this attitude is stupid.  To not even try is the greatest failure of all. 

It is only through our efforts – failing sometimes, of course making mistakes – that our capacity will ever increase.  It is only through applying effort that we are able to accomplish greater and greater results.  It is inevitable that we will make mistakes, but why is this a surprise.  It only comes as a surprise to our pride.  But if we humbly accept where we are at, every time we fail we will be even more motivated to keep trying.  Mistakes are only a problem if we don’t try to learn from them.  When we do not have time for people or we fail, we can use this as an opportunity to reinforce our bodhichitta.  We do not want to fail, but we will continue to do so for as long as we are not a Buddha.  We can’t let failure discourage us, it’s entirely normal.  Instead, we view each failure as bringing us one step closer to enlightenment.  Ultimately, attaining enlightenment depends merely upon a mind that never gives up trying, no matter how hard it is or how long it takes.

Geshe-la said if we try every day then we will learn through familiarity. He said we will taste, we will see. Then we will have more energy and we will enjoy more.   Even if we do not have time to do our formal practice, we never need to abandon our bodhisattva training.  Dorje Shugden knows the beings with whom we have the karma to be their spiritual guide.  He is giving us their problems right now so we learn how to practice Dharma in the context of the problems of their lives.  Our job is to learn now how to transform their lives into the path.  Even if we find ourself in the army or in a psychiatric hospital or as a single mom, we can view everything as part of our formation into the spiritual guide we need to become.

Modern Bodhisattva’s Way of Life: If you want to be given everything, give everything up

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

(7.25) To begin with, Buddha, the Guide, encourages us
To practise giving such things as food.
Later, when we become used to this,
We can gradually learn to give our own flesh.

(7.26) When eventually we develop a mind
That regards our body as being just like food,
What discomfort shall we feel
From giving away our flesh?

Sometimes we become discouraged thinking about all that has to be done, and everything that we will have to give up.  Let us be clear, we will have to give everything up.  There is nothing in samsara we do not have to give up.  We have to be willing to leave it all behind.  We need to get to the point where we realize, “there is nothing for me here.”

A pure practitioner I know wrote me once: “Recently I made this request – ‘I’m ready to take anything (lose job, money, reputation. go to prison, die) if you could give me enlightenment in this very life. So please help me’. I could not do this before. I was scared. When I was able to say this prayer, though, it was such a sense of freedom and joy.” 

Are we ready to make a request like that?  Would we feel a sense of freedom and joy in making such a request?  It is worth exploring what types of resistance we might have to honestly requesting such a thing.  Most of us are not yet ready to make such a request, and that is normal.  But what are we willing to give up and lose for our enlightenment?  These are important things to consider – what is our price – I am willing to give up this for enlightenment, but not that.  What makes it hard is our selfish wishes.  We still want to hang on to some things for ourself.  We aren’t willing to let go of these things because our selfish wishes are so strong.  This holds us back.  Eventually we will have to give up everything.  The mind of renunciation is one where if somebody offered us all of samsara for all the three times, we would not even be tempted.  We are single-pointedly interested in one thing:  waking everyone up from the dream of samsara.

The interesting thing, though, is the more we are ready to give up, the more we are given.  Giving is the cause of receiving.  We are so confused about karma that we think keeping is the cause of having things.  If we are willing to give up everything, what will we be given?

For example, how can we practice giving away our body right now?  We can take the example of a mother breast-feeding.  This is how we should view our practice of offering our body.  We put our body at the disposal of others.  We can do this at work, when we are with our family, anytime.  We view our body as belonging to others and we use it for their benefit.  We give them the ownership of our body, even though we retain control over its actions.  The supreme way of offering our body to all living beings is to offer ourself fully and completely, in this and all our future lives, to the spiritual guide.  We think, “Do with me what you wish.”  We can do this because we have confidence that he will transform us into a Buddha and use us to benefit countless beings.  We wish this very much and gladly surrender ourself in this way.  We can start small, by offering ourself to a few beings for a limited amount of time, such as playing with our kids or listening to a friend in need.  Then, gradually we can expand the scope until we can offer everything.  This is the supreme practice of a Bodhisattva. 

Happy Tsog Day: Offering the five objects of desire

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 9 of a 44-part series.

Delightful bearers of forms, sounds, smells, tastes, and objects of touch –
Goddesses of outer and inner enjoyments filling all directions.

This refers to the practice of offering the five objects of desire according to Highest Yoga Tantra. There are two ways of engaging in this practice referred to here – viewing the five objects of desire as offering goddesses and offering countless knowledge women skilled in the sixty-four arts of love. These will be explained in turn, but first we need to say a few words about why we generate bliss in our tantric practices and what that exactly means.

Bliss as we normally understand it usually refers to the pleasure we enjoy from particularly good objects of attachment. But this is just changing suffering and ultimately not real bliss since it is contaminated by attachment. Bliss in a spiritual context refers to inner peace that is so pleasant, it is blissful. As explained above, the cause of happiness is inner peace. When our mind is peaceful, we are happy. Enlightenment is sometimes referred to as “supreme inner peace.” It is also called the bliss of enlightenment. This shows that “bliss” and “supreme inner peace” are synonymous. There are two different ways of generating inner peace in the Dharma – concentration on virtue and the absorption of our inner winds into our central channel. Concentration on virtue is referred to as the “bliss of suppleness,” and normally is explained in the context of the teachings on tranquil abiding. With tranquil abiding, our mind is completely free form all forms of gross and subtle mental sinking and excitement for as long as we want. This enables our mind to absorb single-pointedly on our objects of Dharma, giving rise to the bliss of suppleness of tranquil abiding. Sometimes we think of tranquil abiding as the highest form of concentration we can attain, but Geshe-la explains in Ocean of Nectar that tranquil abiding is only attaining the concentration of the lowest form realm god. Our body remains that of a human, but our mind ascends to that of a the lowest of the god realms. There are many, many layers of the god realms – form and formless realm gods – each one corresponding to an ever deeper level of concentrative bliss all the way up to the concentration of the absorption of the peak of samsara, the highest mind of a samsaric being. But these concentrations are not the inner peace of great bliss of tantric practice. These forms of bliss are all our gross mind, not our subtle or very subtle mind. The bliss of tantric practice is far superior to even the greatest bliss arising from concentration.

The bliss of tantric practice arises from our inner energy winds absorbing into our central channel. Our mind possess three levels – gross, subtle, and very subtle. When our winds begin to absorb into our central channel, we proceed into these deeper levels of our mind. The first four winds that dissolve – which correspond with the dissolution of the earth, water, fire, and wind elements – are all gross winds. The next three winds that dissolve – the wind supporting the mind of white appearance, the wind supporting the mind of red increase, and the wind supporting the mind of black near attainment – are all subtle winds. And when the wind supporting the mind of black near attainment dissolves, our very subtle level of mind of clear light becomes manifest. The wind supporting this is our very subtle wind, also known as our root wind, our continuously abiding wind, or our very subtle wind. With each dissolution, our mind becomes increasingly subtle and blissful. When we reach the clear light directly, our mind attains meaning clear light, which is the same nature as the great bliss of full enlightenment. In the beginning, we may only have this bliss for a few moments, but through further training we gain the ability to maintain this bliss for longer and longer periods of time until eventually we experience it forever. At that point, we have attained enlightenment. I believe the bliss we experience when our gross wind element wind dissolves, the bliss we experience is the same as that experienced by a god who has attained the peak of samsara, but I am not 100% sure of this. I remember reading something along these lines, but cannot find it. Perhaps somebody reading this knows for sure and can clarify in the comments. Regardless, it is something in this direction.

Why do we want to attain this great bliss? Because the supreme inner peace of great bliss is able to mediate easily on emptiness. Emptiness is a very subtle object, so to realize it fully we need a very subtle mind. Bliss, quite simply, is what a realization of emptiness feels like. The mind of great bliss is utterly free from distraction because our mind has no desire to go anywhere else. Normally our mind becomes distracted because we think we can find more happiness thinking about some other object that we do our object of Dharma. But when we are experiencing the great bliss of tantric practice, any other mind is necessarily less pleasant. It can be likened to dropping the marble of our mind into a bowl. At some point, the marble settles exactly at the very bottom of the bowl and will not move from there.

When we offer the five objects of desire in these two ways (as objects of the senses and as knowledge women), we imagine that both our Guru who we are offering these things to and ourself experience the great bliss of tantric practice. The principal function of these offerings is to create the merit to be able to experience great bliss directly. To offer the five objects of desire according to the first method, we imagine that all the objects of our senses – sights, sounds, tastes, smells, and objects of touch – all transform into different types of offering goddesses. I find it easiest to imagine that every object is made of offering goddess atoms arranged in the shape of the objects of our senses. For example, the computer screen I am looking at is comprised of offering goddess atoms in the shape of my computer screen. This enables me to engage with the world as it normally appears to me exactly as normal, while mentally seeing it all as part of the pure land. As we or others encounter these purified objects of the senses, we imagine that they experience great bliss from their every sensory experience.

To offer the five objects of desire according to the second method of the countless knowledge women will be explained below in the secret offering.