Reliance on Dorje Shugden: Making offerings and requests continued

We continue with the explanation of making offerings and requests from the Dorje Shugden sadhana.

All my harmful thoughts and actions
That have offended your mind, O Great Protector,
I confess from the depths of my heart.
Please purify them swiftly, and care for me with love, like a mother for her child.

With this verse we can purify all the negative karma that obstructs our ability to receive the care and protection of Dorje Shugden.  Such negative karma is like interference preventing a reception of our mobile phones or junk clogging up the arteries of a person.  We can generate a regret for whatever we have done in the past which has created negative karma preventing us from receiving the care and protection of Dorje Shugden.  Then we strongly imagine from Dorje Shugden purifying light rays and nectars flow down and touch all the beings inside the protection circle, ourself included, purifying all of the negative karma obstructing us from receiving Dorje Shugden’s care and protection.  We then strongly believe that all of these beings are now without obstruction.

I beseech you from the depths of my heart, O Supreme Deity,
Please cause the tradition of Je Tsongkhapa to flourish,
Extend the life and activities of the glorious Gurus,
And increase the study and practice of Dharma within the Dharma communities.

We can understand this as follows:  The key point here is you realize how the Dharma of Je Tsongkhapa is the solution to all the problems of all beings.  The reason why beings suffer is because they too are trapped in a dream-like world of suffering created by their own self-centered minds.  They need to wake up from this dream into the pure world of the Buddhas.  The Dharma of Je Tsongkhapa provides a solution for destroying this self-centered mind, thereby enabling all beings to wake up from their worlds of suffering.  This is the solution to all of their problems.

Please be with me always like the shadow of my body,
And grant me your unwavering care and protection.
Destroy all obstacles and adverse conditions,
Bestow favourable conditions, and fulfil all my wishes.

Here we request Dorje Shugden to accomplish his main function, namely to arrange perfect conditions and to eliminate obstacles to our practice.  There are two types of condition:   When we are confronted with a situation which we think could be better, we request Dorje Shugden to arrange whatever is best and imagine that a protection circle radiates out accomplishing this function.  If the external situation changes, then we know the situation was beyond our capacity and we can use that to develop bodhichitta, wishing later to have a capacity that can transform anything and everything.  If the external situation remains the same (or gets worse) then we can know that we need to work on the delusions that this situation generates for us.  We can equally do this with internal conditions.  An important thing worth noting at this point is Dorje Shugden will arrange what is best for our practice, not what is necessarily best for our worldly concerns.  We might even say Mick Jagger is actually part of Dorje Shugden’s mandala when he sung ‘you don’t get what you want, but you get what you need.’

Now is the time to show clearly your versatile strength
Through your four actions, which are swift, incisive, and unobstructed,
To fulfil quickly my special heartfelt desires
In accordance with my wishes;

Here we request Dorje Shugden to arrange whatever is best in general, in his own mysterious ways and imagine that a protection circle radiates out accomplishing this function. Ask people their Dorje Shugden stories when you are at festivals, and you will be amazed.  If our motivation is pure, he can arrange anything.

Now is the time to distinguish the truth and falsity of actions and effects;

Here we request him to make clear the relationship between cause and effect for all the beings within the protection circle.  At present, we think negativity is entertainment and exciting and we think virtue is boring.  In reality, negativity creates the cause for enormous suffering and virtue is the cause of all happiness.  So we request that Dorje Shugden bestow special wisdom blessings on all beings within the protection circle so they naturally, from their own side, make good choices.

Now is the time to dispel false accusations against the innocent;

Here we request Dorje Shugden to enable all beings within the protection circle to stop making mistaken and false imputations on others, but to correctly impute onto everybody ‘emanation of my spiritual guide’ and imagine that a protection circle radiates out accomplishing this function.  At present, we impute onto others ‘object of attachment’ ‘object of aversion’ or ‘irrelevant.’  These are false accusations we impute on others, and we relate to them as if they were really these things from their own side.  This creates all our problems.  The only valid imputation of anybody is ‘emanation of my spiritual guide.’  The ultimate nature of all things is the Dharmakaya, so it is correct to say that everybody is an emanation of my spiritual guide.

Now is the time to protect the pitiful and protectorless;

The reason why people are pitiful and protectorless is because we have been neglecting them.  Their experience is what we have created for him.  So here we request that he provide protection for all the beings we have been neglecting and imagine that a protection circle radiates out accomplishing this function.

Now is the time to protect Dharma practitioners as your children.

We can understand this as follows:  It is particularly important to provide care and protection for Dharma practitioners because by helping them directly, indirectly it helps all living beings since they have vowed to attain enlightenment for the benefit of all.  It is like opening up a second cash register at the supermarket.  Everybody gets through the line twice as fast.

In short, from now until I attain the essence of enlightenment,
I shall honour you as the embodiment of my Guru, Deity, and Protector.
Therefore please watch over me during the three periods of the day and the night
And never waver in your actions as my Protector.

This can be understood as follows:  The biggest fear of a Dharma practitioner is the fear of losing the path.  If we don’t lose the path, we have nothing to fear; but if we do lose the path, we have all of samsara to fear.  When we recite this verse we are creating the causes to be able to meet Dorje Shugden and rely upon him again in all our future lives.  In this way, we maintain the continuum of our practice and go from joy to joy until we attain enlightenment.

 

Reliance upon Dorje Shugden: Making offerings and requests

In the remainder of the posts in this series, I will explain how to rely upon Dorje Shugden during the meditation session by explaining my understanding of what each line in the sadhana means.  After the invitation to Dorje Shugden, which has already been explained, we then make offerings and requests as follows:

HUM
Respectfully I prostrate with body, speech and mind. 

Here we imagine that from ourself and from all the beings we previously put within the protection circle, we emanate all of our past and future lives.  Then with all of these past, present and future emanations of ourself, we prostrate.  This creates special merit with him so that he can provide us protection in all our past, present and future lives.  Present and future lives are easy to understand.  How can he provide us protection in our past lives?   He can bless our mind so that everything that happened to us in the past also becomes a cause of our enlightenment. We view our past differently in such a way that it teaches us lessons of Dharma.  In this way, no matter when we start our practice, even if it is when we are very old, we can effectively have practiced our whole life.

I offer a mass of inner and outer offerings, blissful tormas,
Alcohol, tea, cakes, milk, and curd,
Both actually set out and mentally imagined, filling the whole of space.

The basic idea is this:  whatever we offer to Dorje Shugden, he can then use for our swiftest possible enlightenment.  For example, if I offer my house to him, then everything that happens in my house will be emanated by him for my practice, etc.  So mentally, we offer everything because we want to use everything for our attainment of enlightenment.

Commitment, fulfilling, reliance, and appropriate substances,
Outer, inner, secret, attractive, and cleansing offerings, filling the whole of space,
I offer these to the entire assembly;
May I fulfil the heart commitment and restore my broken commitments.

This refers to an offering of our practice of the Heart Commitment of Dorje Shugden.  What does this mean?  It means to not be sectarian with our spiritual practice.  If we are sectarian in our practice, it will bring the Dharma into disrepute and it will create many problems for people being able to practice the path that leads to enlightenment, so it is very important for us to not be sectarian.  Gross sectarianism is when one tradition claims to have a monopoly on the truth and all the other traditions are wrong.  Many wars and much suffering have taken place due to this.  Subtle sectarianism is when we mix and match different traditions together.  Here, instead of saying one tradition is better than another in a general sense (as in gross sectarianism) we are saying that individual instructions from one instruction are better than individual instructions from another.

To avoid sectarianism, Geshe-la encourages us to ‘following one tradition purely without mixing, while respecting all other paths as valid for others.’  Buddhas emanate many Buddhist and non-Buddhist paths depending on the karmic disposition of beings.  Different people will respond to different instructions, and so we are happy for anybody to follow any authentic spiritual path.  This can be understood with an analogy of being trapped in a burning room.  If we were trapped in a giant burning room and there were many doors out, what would we do?  We would find the door closest to us and head straight out.  We wouldn’t start towards one door, then change to another, then change to another still because that keeps us trapped in a room.  We wouldn’t head towards the average of two doors because that would bang us straight into a wall.  We also wouldn’t judge other doors as being wrong for somebody else who is standing right next to it, instead we would encourage them to go out the door closest to them.  In the same way, if we are all trapped in the giant burning room of samsara and there are many different spiritual doors out, what do we do?  We find the one that is karmically closest to us and we head straight out.  We don’t follow one path, then another, then another because then we complete none of them and remain in samsara.  We don’t mix together two different traditions because this amalgam of our own creation does not lead to an actual door out.  We don’t tell people who are closest to the door of another spiritual tradition, such as a Christian, that they should abandon their Christian path and follow our Kadampa path, instead we encourage them to go out through the emergency exit closest to them.  If somebody criticises our practices and says that their practices are superior, we should not become defensive.  We can just say, ‘I am happy for you that you feel you have superior practices.  I hope you enjoy them.’ We then continue to do what seems best for us.  This avoids all problems.

So what is the Kadampa door?  It can be summarized in one sentence:  “relying upon guru, yidam and protector, I practice the path of lamrim, lojong and Vajrayana Mahamudra.”  If we are doing this, if we have chosen this as our path and we are following it purely without mixing while respecting all other paths as valid for others, then we are keeping our heart commitment to Dorje Shugden.  Taking such a commitment is our personal choice.  Nobody can force this on us, we do so voluntarily.   This is not a commitment of the empowerment, it has to be something from our own side we decide to do.

In the next post, I will continue to explain verse by verse my understanding of the meaning of the Dorje Shugden part of the sadhana.

 

Reliance on Dorje Shugden: Viewing our life as a training ground for becoming the Buddha we need to become

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

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

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

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

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

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

If instead we imagine that others are by nature emanations of Dorje Shugden engaging in supremely skillful actions to lead us to our swiftest possible enlightenment we plant karma which will give rise to the appearance of others as emanations engaging in the actions of a Buddha.  In this way, we free others from contaminated aggregates and we create the causes for them to engage in the actions necessary to lead themselves to enlightenment.  But how do we do this, especially when we see others acting in deluded and unskillful ways.  There are two 2 key questions we can ask ourselves to be able to maintain this view:  First, what do their actions teach me?  Second, we can ask ourselves what do their actions give me an opportunity to practice?  We can even do this same practice with our own body and mind.  If we assent to ourselves as being an ordinary being engaging in ordinary actions it will creates the karma for the recreation of that appearance.  But if we view our ordinary body and mind as emanated for us to practice overcoming in order to forge us into the Buddha we need to become, it will plant the karma for that appearance to arise in the future.  For example, if we get sick, it is for us to practice with.  If we have a delusion, it is for giving us an opportunity to practice the opponents.

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

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

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

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

Reliance on Dorje Shugden: Taking personal responsibility for removing the faults we perceive in others.

Normally we explain what to do in the meditation session first, but I wanted to explain how we rely upon Dorje Shugden in the meditation break first because this is where we first gain experience of him and see how useful he is.  Then, we naturally want to deepen our practice of him in the meditation session.

I would like to explain two key practices for the meditation break:  taking personal responsibility to remove the faults we perceive in others and viewing our life as a training ground for becoming the Buddha we need to become.  I will explain these over the next two posts.

Taking personal responsibility for removing the faults you perceive in others

Normally, we think it is the responsibility of others to remove the faults we perceive in them, but if we think about this carefully, we will realize that actually we are uniquely responsible for all the faults we perceive in others.  At a simple level, we can say that the world we experience is the world we pay attention to.  If we pay 90% of our attention on the 10% of faults in the other person, then it will seem to us that the person is 90% faulty.  This is how we will experience the other person.  Our teacher explain that this is how we make ‘enemies’, ‘friends’, ‘sangha’ and even ‘Buddhas.’  In the same way, we ‘make’ faulty people.

We can also understand this by considering emptiness.  If we consider emptiness according to Sutra, we understand that everything is just a dream-like projection of our mind. Where does this faulty person come from?  Our own projections of mind.  There is no other person other than emptiness. Are we responsible for the faults in the people of our dreams?  If yes, then we are likewise responsible for the faults in the people of the dream of our gross mind.  If we consider karma and emptiness together, we realize that others are mere appearances arising from our own karma. We engaged in actions in the past which are now creating the appearance of a ‘faulty’ person.  So it is our own past faulty actions which created this appearance of a faulty person.

If we consider emptiness according to Tantra, we understand that these faulty people are actually different aspects, or parts, of our own mind.  We consider our right and left hands to be aspects or parts of our body.  In the same way, when we understand emptiness according to Tantra, we realize that others are merely aspects or parts of our mind.  Just as Ryan is an appearance in my mind, so too is the ‘faulty’ person.  Both are equally appearances to my mind inside my mind.  They are different aspects of my mind.  So this is the ‘Ryan’ part of me and that is the ‘faulty’ part of me.  When we meditate deeply on these things we will come to the clear realization that there is no ‘other person’ other than the one created by my mind, so we are uniquely responsible for all the faults we perceive in others.

So how do we actually remove the faults we perceive in others?  There are several things we can do.  First, we should make a distinction between the person and their delusion.  Just as a cancer patient is not their cancer, so too somebody sick with delusions is not their delusions. By making a separation between the person and their delusions, we no longer see faulty people, rather we see pure people sick with delusions.  We see faulty delusions, but pure beings.

Second, we need to develop a mind of patient acceptance that can transform everything.  The mind of patient acceptance is a special wisdom that has the power to transform anything into the spiritual path.  This wisdom enables the person to ‘accept’ everything without resistance because the bodhisattva can ‘use’ everything.  When we have this mind, what would otherwise be a fault is considered to us to be perfect because it gives us a great opportunity to further train our mind.  If we can learn to use whatever others do for our spiritual development, then their otherwise ‘faulty’ actions for us will be perfect.

Third, it is also very helpful to create a space of 100% freedom and non-judgment of others, and in that space, set a good example.  A bodhisattva does not try or need to change others.  When people feel controlled or judged, they become defensive.  If they are defensive, then it blocks them from changing because they are engaging in a process of self-justification.  For change to take place, it has to take place from the side of the person.  Internal change can only come from the inside.  So in the space of not controlling or judging others, we set a good example.  This will naturally inspire people to change from their own side.

Fourth, Venerable Tharchin once explained to me that we need to “own other’s faults as your own.”  Since the faults of others are projections of our own mind, the only reason why others appear to have any faults is because we possess those faults ourself.  So we find these faults in ourselves and purge them like bad blood.  We take the time to find where we have these same faults, and then we use the Dharma to eliminate them from ourself with a bodhichitta intention to be able to help the other person, and anyone else, who appears to have this fault.  If we practice like this, there are many different benefits.  We will gain the realizations we need to be able to help the other person overcome their problem because we have personal experience of having done that.  We will show the perfect example for the other person of somebody striving to overcome and eventually becoming free from what troubles them the most.  Our example often helps much more than our words.  The problem will actually disappear in the other person because it is coming from our own mind anyways.  And at the very least, we ourselves will have one less fault.

Finally, we can adopt a pure view of others as emanations of Dorje Shugden.  I will explain this is greater detail in the next post.

 

Reliance on Dorje Shugden: The nature and function of Dorje Shugden

In this post, I will explain the nature and function of Dorje Shugden.  In the subsequent posts I will explain how to rely upon him outside of formal meditation and then I will explain how to rely upon him during the formal meditation session.

What is the nature and function of Dorje Shugden?  In short, his nature is the same as our Spiritual Guide, but in particular he is by nature the Wisdom Buddha Manjushri.  Manjushri assumes two forms, Je Tsongkhapa to lead us along the path and Dorje Shugden to arrange the conditions for our practice of the path.  His function is to arrange all the outer, inner and secret conditions necessary for our swiftest possible enlightenment.

To understand this in more detail, we can consider the meaning of the invitation prayer to Dorje Shugden that we recite every day in the context of our Heart Jewel practice.  The Sadhana begins by saying, “HUM, I have the clarity of the Yidam.”  With HUM we dissolve everything into the clear light Dharmakaya and recall that the definitive nature of Dorje Shugden is the Truth Body of our Spiritual Guide.  ‘I have the clarity of the Yidam’ means we engage in our Dorje Shugden practice self-generated as our personal deity.  We do this for two reasons.  First, it is more effective.  Heruka is much closer to Dorje Shugden than we are, so by requesting Dorje Shugden as Heruka we tap into their close karmic connection.  It is not that different than knowing somebody who knows somebody very powerful.  We may not know the powerful person ourselves, but if we know somebody who does know them, if they ask the powerful person to fulfill our wishes it is far more likely we will get the response we want.  The second reason why we do this is the practice of Dorje Shugden can be engaged in for the sake of ourself or for the sake of others.  When we eventually become Buddha Heruka our work is not finished – we will still need to lead all other beings to enlightenment.  At that time, we will need powerful allies such as Dorje Shugden who can help us help living beings.  Training in the practice of Dorje Shugden while maintaining divine pride of being the deity is a very powerful method for having Dorje Shugden accomplish his function for all those that we love.

Next the sadhana says, “Before me in the center of red and black fire and wind.”  Here, we imagine that encircling all the living beings we are visualizing around us is a large protection circle of Dorje Shugden made out of five-colored wisdom fires.  It is like a giant sphere which completely envelopes all of these beings and the entire universe.  I like to imagine that all living beings are now inside of the protection circle and everything that happens to them is perfect for their swiftest possible enlightenment.

The Sadhana then says, ‘on a lotus and sun trampeling demons and obstructors is a terrifying lion powerful and alert.’  The function of Dorje Shugden’s lion is to dispel all fear.  It is a bit like in the movie Narnia, when people were in the presence of Aslan, they knew they were safe and they had nothing to fear.  If ever we are in a situation where we are afraid, we can remember the protection circle of Dorje Shugden and we can remember his lion and strongly believe that we are protected and that we receive his blessings which pacify all of our fears.

The sadhana then says, “upon this sits the Great King Dorje Shugden, the supreme heart jewel of Dharma protectors.”  Dorje Shugden is the principal deity of the visualization.  There are a couple of different analogies we can consider to get a feeling for who he is.  He is our karma manager.  Rich people give their money to money managers to manage their money in an optimal way.  In the same way, Dorje Shugden is the supreme karma manager.  He will manage our karma in an optimal way for our swiftest possible enlightenment.  He is our personal spiritual trainer.  When people want to get their bodies in shape, they go to a personal physical trainer who gives them the specific exercises they need to get in the peak of physical health.  In the same way, Dorje Shugden is our personal spiritual trainer who gives us the specific exercises we need to put ourselves in the peak of spiritual health, full enlightenment.  He is our spiritual father.  Our father protects us from danger and provides us with everything we need.  In the same way, Dorje Shugden is our spiritual father who will protect us from all danger and provide for us everything we need to accomplish our spiritual goals.  He is the director of our spiritual life.  When people make movies or plays, there is a director who organises and puts together all the appearances.  In the same way, Dorje Shugden is the director of our spiritual life, who will create a play of appearances around us for the rest of our life that are perfect for our spiritual path.  In a future post, I will explain how he has the power to help us not just in this life and right now, but in all our past and future lives as well.  Yes, we can go back within our past and transform what happened into a cause of our enlightenment!

The sadhana then says, “his body is clothed in the garments of a monk.”  This symbolizes his power to assist us with our practice of moral discipline.  We all have bad habits we are trying to abandon, such as smoking, getting angry at people and so forth; and vows we are trying to keep, such as our refuge, pratimoksha, bodhisattva and tantric vows, but we are not very successful in doing so.  Dorje Shugden can give us the strength and wisdom we need to abandon these bad habits.  Whenever we feel tempted to break our moral discipline, we can recall Dorje Shugden in front of us dressed in the garments of a monk and request his special blessings to give us the strength to keep our moral discipline.

Next, the sadhana says, “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.  He helps us 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 don’t 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.

The sadhana then says, “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.

After this, the sadhana says, “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 being 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.

 

Reliance on Dorje Shugden: Preliminary practice of the Guru Yoga of Je Tsongkhapa

Within the Kadampa tradition we are advised to practice the sadhana Heart Jewel as our daily practice.  If we are a Tantric practitioner, we engage in the Tantric version of this practice known as the Yoga of Buddha Heruka.  In either case, the sadhana beings with the Guru Yoga of Je Tsongkhapa.  I will explain things from the perspective of Heart Jewel since it is a common practice.

In general, the practice of Heart Jewel is the method for practicing the entire path to enlightenment.  There are three main parts – affectionately called a ‘Heart Jewel Sandwich.’  The first part is the Je Tsongkhapa part – the function of this part of the practice is to be able to draw closer to Je Tsongkhapa and receive his external and internal guidance to be able to realize his Dharma of Lamrim, lojong and Vajrayana Mahamudra.  The second part is our Meditation on Lamrim, Lojong and Vajrayana Mahamudra.  We do this in the middle of the practice.  And the final part is the Dorje Shugden part – this creates the causes to be able to receive Dorje Shugden’s care and protection for being able to gain the realization of Lamrim, Lojong and Vajrayana Mahamudra.  This series of posts is primarily about how to rely upon Dorje Shugden, but I will nonetheless give a brief explanation of how to engage in the first two parts of the Heart Jewel sandwich.

To actually engage in the Je Tsongkhapa part, we do as follows:

  1. Refuge and bodhichitta – here you are establishing your motivation for engaging in the practice.  “With the wish to become a Buddha so I can help all the beings around me attain the same state, I will now engage sincerely in the paractice of Heart Jewel, trying to generate the minds indicated by the words.”
  2. Prayer of the seven limbs and the mandala.  This accomplishes two main functions:  Accumulate merit – merit is positive spiritual energy.  It is like gasoline in your spiritual car.  Purify negativities – negative karma prevents us from engaging in spiritual practices and is the substantial cause of all our suffering.  It is like lots of traffic and debris on the roads.
  3. Migtsema prayer and prayer of the stages of the path.  These two enable you to receive the blessings of all the Buddhas.  Blessings are like spark plugs which ignite the gas of your merit to push you along the road to enlightenment.  The migtsema prayer draws you closer to JTK, and enables you to receive the blessings of the wisdom, compassion and spiritual power of all the Buddhas.  The prayer of the stages of the path is a special prayer for requesting the realizations of the lamrim.
  4. At this point in the sadhana we typically engage in meditation on lamrim.  Usually people use the book the New Meditation Handbook and cycle through the 21 lamrim meditations explained there, one each day.  For more information, we can also attend classes on the Lamrim at our local Dharma centers.
  5. After our meditation, we recite the dedication prayer from the Je Tsongkhapa part of Heart Jewel.

For more detailed information, we can read in the book Heart Jewel which provides an extensive commentary.  Geshe-la has said that this is his most important book.  It is available for sale at www.tharpa.com.

We should also take advantage of the opportunity to attend courses on Heart Jewel at our local Kadampa center, and we should make many requests that our local teacher grant the empowerments of Je Tsongkhapa and Dorje Shugden.  What is an empowerment?  An empowerment in general is establishing a very close connection with a particular enlightened being.  The closer our karma with a given enlightened being, the more ‘bandwidth’ they have for being able to help us.  It is a bit like making a connection with a very special friend.  When we meet somebody very powerful and we have a close connection with them, we can more easily call upon them and ask them for help.

An empowerment is like receiving a personal deity within our mental continuum.  We can all appreciate the qualities of the different Buddhas, and think how wonderful it would be to know them and be able to call upon them.  But how much more wonderful would it be to have a personal emanation of a Buddha who is available for us 24/7.  During the empowerment, we receive our own personal emanation of Dorje Shugden into our mental continuum.  We will be able to develop a personal relationship with this Dorje Shugden and he will care for us.  Geshe-la once told a very senior teacher about the Dorje Shugden empowerment, “people need this empowerment, they need this protection.”

 

Reliance on Dorje Shugden: Introduction to series

In this series of posts I will explain my understanding of how to rely upon Dorje Shugden, our Dharma protector.  All of Dharma essentially has one purpose:  to bring the mind under control.  Delusions are that which make our mind uncontrolled.  For me personally, I overcome about 90% of my delusions “merely by remembering” Dorje Shugden.  In this series of posts I will explain how.

Our ability to rely upon Dorje Shugden depends primarily upon one thing:  are we a worldly being or a spiritual being.  If we are a worldly being, reliance on Dorje Shugden will not work.  If we are a spiritual being, reliance on Dorje Shugden will change everything for us – we will never be the same again.  All fear, all anxiety, all grasping will vanish.  Our mind will become smooth, balanced, flexible and peaceful all of the time.

There is one question we need to ask ourself :  what kind of being do I want to be, a worldly being or a spiritual being?  A worldly being is somebody who is primarily concerned with securing happiness in this life.  Their actions are aimed at securing worldly happiness in this life.  A spiritual being is somebody who is primarily concerned with securing happiness of future lives.  Their actions are aimed at laying the foundation for happiness in future lives, up to the supreme happiness of full enlightenment.

It is important to understand whether our life is a worldly one or a spiritual one does not depend on what activities we do, rather it depends on what mind we do these activities with.  Sometimes we think that our families, jobs, vacations and so forth are necessarily ‘worldly’, but this is not the case.  They are only worldly if we engage in them with a worldly mind.  If we engage in these same activities with a spiritual mind, then they become spiritual activities and part of our spiritual life.  What does it mean to live our life with a spiritual mind?  It means what we are looking to get out of a situation is different.  For example, I have a close friend who is a very successful businessman.  He views everything through the lens of the business opportunity.  We went to Magic Mountain together once (Magic Mountain is an amusement park with very big roller coasters, etc.).  For my friend, because he looked at things through the glasses of a businessman, what he took home from his trip to Magic Mountain was lessons in business.

For a worldly being, what they are looking to get out of a situation is external happiness in this life.  Their actions are aimed at improving their reputation, increasing their resources, receiving praise and experiencing pleasure (and avoiding the opposite of these things).  For a spiritual being, what they are looking to get out of a situation is opportunities to train their mind and create good causes.  They view situations from the perspective of the opportunity they afford the person to train their mind and create good causes for the future.  To be a spiritual being doesn’t mean we don’t care about this life, rather it means we also care about future lives.  We include future lives in our calculations for how we use today and how we use this life.

Before we can actually become a spiritual being, we have to have at least some belief in future lives.  Without such belief, it is difficult to view your life as a preparation for them.  So how can we develop some conviction, or at least some virtuous doubt, about the existence of future lives?  The definitive reason which establishes everything in the Dharma is emptiness.  Emptiness explains that all phenomena, ourselves included, are mere karmic appearance of mind.  ‘Mere’ means they are like appearances in a dream, and ‘karmic appearance’ means that these appearances arise from karma.  This life and all its appearances are just a mere karmic appearance of mind that was triggered by a previous mind.  The quality of our mind determines the quality of the karma activated.  Every karmic seed has a certain duration, and when it exhausts itself the appearance supported by that karma will cease.  It is just like during a dream.  The nature of the mind is a formless continuum, it is like a giant container in which new karmic appearances are projected.  Think back to 2 hours ago.  What is appearing to our mind now is completely different.  What used to appear no longer appears at all, yet the nature of our mind itself is still there.  In the same way, when the appearances of this life and this body cease, the nature of our mind itself will still be there, equal and unchanged, just as the sky remains even as the clouds change.

If none of these ideas work for us, then it is useful to consider even if we are not sure, it is nonetheless better to live our life as if there are future lives.  Why?  If there are future lives, but we assume there are not, then we won’t be prepared for them and our future will be uncertain.  It is like somebody denying that there is a tomorrow.  If there are not future lives, but you assume there are, then you will at least be able to have the happiest possible life because a spiritual outlook on life is simply a happier way to relate to the world.  Why is this so?

Why is it a good idea to adopt a spiritual way of life?  Doing so can make every moment of our life deeply meaningful.  Our lives are as meaningful as the goals towards which we work.  If our goal is to lead each and every living being to the complete freedom of full enlightenment, then since this is the most meaningful goal, our life in pursuit of this goal will be felt to be full of great meaning.  We can find a true happiness from a different source – the cultivation of pure minds.  External happiness, if we check, is really just a temporary reduction of our discomfort.   Even if it does provide us with temporary moments of happiness, we have no control over it and so our happiness is uncertain.  We feel we can’t be happy without our external objects.  In Buddhism, we have identified a different source of happiness – a peaceful mind.  If our mind is peaceful, we are happy, regardless of what our external circumstances are.  The cause of a peaceful mind is to mix our mind with virtue, such as love, compassion, etc.  When we engage in the actions of mixing our mind with virtue, we plant the karmic seeds on our mind which will ripen in the form of the experience of inner peace.  Understanding this, we have an infinite source of happiness just waiting to be tapped.  When our mind is at peace, we can then enjoy all external things, not just the ones we like.

We are all going to die, and the only things we can take with us are the causes we have created for ourself.  Everything else we have we need to leave behind.  The only riches we can take with us into our future lives are the karmic causes we have created for ourself.   When we think about this carefully, we realize that only they matter.  The rest of this life is not guaranteed to happen, but our future lives are, and they are very long.  Now is the time to assemble provisions for our future lives.  We do not know when we are going to die.

We can learn to be happy all the time, regardless of our external circumstances.  Normally, we are happy when things go well, but unhappy when things go badly.  When we are a spiritual being, all situations, good or bad, equally provide us with an opportunity to train our mind and create good causes for the future, so we are equally happy with whatever happens.  In this way, we can develop a real equanimity with respect to whatever happens in our life.

We have the power to free all the beings we know and love from this world of suffering.  We have the opportunity to become a fully enlightened Buddha who has the power to lead each and every living being to full enlightenment.  So eventually we can save everyone we know and love.  We can understand this at a deeper level by understanding that we are dreaming a world of suffering.  By purifying our own mind, we dream a different dream, a pure dream, and thereby free all these beings.

With this background in mind, in this series of posts I will explain a special practice we can do to make the most out of our precious human life, namely rely surrendering our life completely to the protection and guidance of the Dharma Protector Dorje Shugden.