6. Special series

Vows, commitments, and modern life:  Give to those who seek charity. 

Kadampa Ryan Vows, commitments and daily life

When beggars or others in need of our charity approach us, we must try to give them something.  If we refuse for some invalid reason other than miserliness (which is a root downfall) we incur a secondary downfall.

If we live in a city, this is probably something we do all the time.  We see others begging in the streets, we judge them in some way with some ridiculous internal comment like “get a job” (as if it were that easy), we come up with some internal justification about how they are going to just spend it on alcohol or drugs anyways, and besides our giving just encourages them to continue to be lazy, so we don’t give.  Or we say, “the government where I live already provides for them, so I don’t need to do anything extra.  I am a taxpayer, after all.”  Or perhaps we just don’t give them a second thought and keep on going. 

Years ago, when Geshe-la would send Gen-la Losang to India to learn certain things, such as how to build the mandalas we now find in our temples, he would always give Losang change so he could hand it out to the beggars.  We should do the same with our kids.  The worst thing we can teach to our kids is indifference to the suffering of others, and every time we walk by without helping that is exactly what we are teaching. Even if nobody is looking, we should still make an effort to give something to help.  Venerable Tharchin explains that it does not matter how much we give, what matters is how frequently we generate the mind of giving.  If you have only one dollar to give away, it is better to give one penny one hundred times than one dollar once.  If we have no money to give, we can still give people our love and respect.  Imagine how hard it is to live on the streets, imagine how many people walk by considering beggars to be scum.  We can give people a smile, we can give people understanding, we can show them some respect, and we can give them encouragement.  We can also give people our time.  Stop, and ask them to tell you their story.  Listen to it, learn from it, and respect their struggles.  Yes, they will expect some money, but so what – give it to them. 

If we live in a democratic country, we should elect leaders who actually care about the poor and are willing to do something to help them.  Jimmy Carter once said, “if you don’t want your tax dollars helping the poor, then stop saying you want a country based on Christian values, because you don’t!”  We live in incredibly unequal times. In America, the top 1% owns more than 40% of national wealth, and the bottom 80% owns less than 10%.  Europe and Canada are slightly better, but the rest of the world is more like America.  It is true, going to the extreme of Communism would be a mistake, but surely protecting people from abject poverty is not that.  There are many studies done which show it is actually cheaper on society to give the homeless shelter and help them get on their feet than it is to leave them homeless.  When you add up the costs of policing, crime, mental institutions, prisons, loss of value due to urban blight, etc., it is simply cheaper to do the right thing.  Of course we don’t mix Dharma and politics, but this does not mean we cannot use Dharma values to influence our political actions, such as voting.  There is no contradiction between a Kadampa not mixing Dharma and politics and them nonetheless engaging in political advocacy for causes they believe in.  Democratic citizenship is part of modern society, and if we are to attain the union of Kadampa Buddhism and modern life we need to learn how to unite the two without mixing the two.  Just avoiding all political action or thought is not the middle way.  If we can vote for those who will help and we fail to do so, then it does not seem a stretch to say we are perhaps committing this downfall.  Perhaps I am wrong, but it is something to think about.

Vows, commitments, and modern life:  Help when you can and try relieve distress

Kadampa Ryan Vows, commitments and daily life

Not returning help to those who benefit us. 

If we completely forget the kindness of others and have no intention to repay them, we incur a secondary downfall.

The reality is this:  most of us are so self-absorbed that we don’t even realize all the different ways people provide us benefit, much less think to bother to repay their kindness.  When others are kind to us and we don’t even acknowledge it, they then can come to regret their kindness or at the least be less willing to help again in the future.  This helps neither them nor us.

The first step, therefore, in avoiding this downfall is to take the time to recall others’ kindness.  This is not something we do just once every 21 days when this meditation comes up in our lamrim cycle, but it is something we need to make a constant reflex.  Every time something comes our way, we “see” all the kindness that brought it to us.  If we see others’ kindness, the wish to repay it will naturally arise.

The second step is we need to realize nobody owes us anything.  The reason why we most often take for granted others’ kindness is we “expect” them to give it.  For example, with our parents, because we “expect” them to provide us with certain things, when they do provide us we consider it to be “normal” and so therefore we feel no gratitude.  In fact, we usually have nearly unlimited expectations of what they are supposed to do for us that no matter how much they do, they always fall short in our eyes.  Instead of being grateful for what they do do, we judge them for what they don’t do.  To be blunt, we are nothing but spoiled brats when we do this.  We may feel we are “justified” in having these expectations of them because they are cultural norms, but that doesn’t change the fact that it is nonetheless kind that they abide by them – even if imperfectly.  We have similar attitudes towards our teachers, our friends, our bosses – even others on the road or in the supermarket checkout line.  In all cases, such projected expectations are completely wrong.

Gen-la Losang advises we should “expect nothing from anyone ever.”  If we expect everything and others do something, we are disappointed and frustrated.  If we expect nothing and others do something, we are surprised and delighted, and thus naturally feel grateful.  If we expect nothing from anyone ever, then no matter what people do, it will exceed our expectations, and thus we will naturally feel grateful to them.

But it is not enough to just feel grateful, we need to repay others’ kindness towards us.  We need to look for opportunities to do so, not just passively wait for them to ask us for our help.  When they do ask, we should do so eagerly, not grudgingly.  We are even grateful that they give us a chance to repay their kindness.  I had a friend once who helped me out tremendously.  Many years later, I told this person what a positive effect they had had on my life and a I asked him what I could do to repay his kindness.  His answer was, “do the same for somebody else.  And if they later ask you how they can repay you back, give the same answer.  In this way, the kindness keeps going.”  I find this the most perfect answer.

Not relieving the distress of others. 

If we meet people who are beset with grief and have the opportunity to comfort them and yet do nothing, we incur a secondary downfall.

This downfall is really the mirror image of the earlier downfall about not helping others when we can do so.  Here, we are focused on relieving others of their suffering (acting on our compassion) as opposed to helping them in some way (acting on our love).  Ultimately, these are two sides of the same coin.

But once again, we need to be skillful.  We cannot approach others with our KadampaMan cape on with a “your savoir has arrived” attitude!  The best help is that given anonymously.  When we help others with some expectation for something in return, it destroys the virtue of our help and makes the person not want to accept our help for fear of later being obliged to us in some way.  We should also let go of any individual need for the person to change.  Very often we develop an aversion to deluded people and their actions, and our “helping them” is actually us trying to get them to stop their bothersome behavior.  They of course are not stupid, sense our selfish motivation, and therefore reject our help and advice.  Paradoxically, it is because we want others to change for the better that we have to completely let go of any need for them to do so.  Instead, we should think their deluded attitude serves us just fine because it gives us an opportunity to practice.  If they change, good for them; but from our side, we have no need for them to do so.

Happy Tara Day: May the Dharma and all good fortune flourish

Kadampa Ryan How to Rely Upon Tara, Tara Days

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

May I strive in my practice of sacred Dharma and increase my realizations,
May I always accomplish you and behold your sublime face;
And may my understanding of emptiness and the precious bodhichitta
Increase and grow like a waxing moon.

Every once in a while, there are these people who show up to our Dharma centers for whom everything comes easily.  They seem to walk into the door with realizations and Dharma comes to them quite instinctively.  This happens when people have a lot of imprints from Dharma practice in previous lives.  But sometimes, because everything comes so easily, they never learn how to apply effort to their practice and at some point their imprints exhaust themselves.  Once it starts to get more difficult, they sometimes drift away or experience some sort of spiritual crisis.  With effort, eventually all attainments will come.  Without effort, we are just burning up our good karma.  It can also happen where we become complacent with our spiritual progress.  We have enough Dharma wisdom in our mind to be happy in this life, and that is good enough for us.  Of course we would never admit that this is the case, but our actions sometimes speak louder than our words.  To protect ourselves against this, we pray to Tara that we always feel inspired to strive in our practice of Dharma, and that we never become content with our spiritual progress until we have attained the final goal.

May I be born from a sacred and most beautiful lotus
In the excellent, joyful mandala of the Conqueror;
And there may I accomplish the prophecy I receive
Directly from Conqueror Amitabha.

Being born anywhere in samsara, even as a Dharma practitioner, is very dangerous.  There is always the risk that we become sidetracked or distracted by samsara’s pleasures and then waste our precious human life, burning up our virtuous karma, and then we die.  There is also the risk that powerful negativity could ripen, resulting is us engaging in negative actions or experiencing terrible misfortune.  The greatest danger is we die with a negative or deluded mind, and then fall into the lower realms, losing the path for possibly eons.  The only way to protect ourselves from these dangers is to attain rebirth in a pure land.  A Buddha’s pure land is like a Bodhsiattva’s training camp. We are able to receive teachings directly from Buddhas, are protected from strong negativity, and are able to progress along the spiritual path.  If we can remember Tara at the time of our death, she will bless our mind and take us to her pure land.  There, we can continue with our training and our eventual enlightenment is guaranteed.  While technically not free from samsara, from a practical point of view, it will be as if we have escaped from all uncontrolled rebirth.

O Goddess upon whom I have relied in previous lives,
Embodiment of the divine actions of all the Buddhas of the three times,
Bluish-green One with one face and two hands,
O Swift Pacifier, Mother holding an upala, may everything be auspicious.

We all have different biological mothers, but Tara is our common spiritual mother.  She cares for and nurtures our spiritual life in the same way our regular mother cares for our physical life.  But we need to create the causes for Tara to continue to be our spiritual mother in all of our future lives.  Tara will never stop loving us, but from our side we can drift away from her, making it harder for her to care for us.  If, in contrast, we always stay close to her, she will always care for us spiritually in this and all our future lives.  As explained earlier, every action we engage in creates four karmic potentialities:  tendency similar to the cause, effect similar to the cause, environmental effect, and the ripened effect.  The ripened effect is the potential to take a rebirth similar in nature to the action we engage in, for example an action of hot anger creates the cause for rebirth in a hot hell.  Whenever we engage in an action of pure faith and reliance upon Tara, such as engaging in our Tara practice, we create a ripened effect to be reborn with her as our spiritual mother.  If throughout our life, on every Tara day, we make a point to engage in Tara practice, we will create a rich reservoir of virtuous karma to have her continue to be our spiritual mother in all of our future lives.  For myself, in addition to engaging in Tara practice on the 8th of every month, I dedicate every day that Tara always be my spiritual mother.  If she will always be my mother, what will I possibly have to fear?

O Conqueror Mother Tara,
Whatever your body, retinue, life span and Pure Land,
And whatever your supreme and excellent name,
May I and all others attain only these.

Buddhas appear in many different forms, both Buddhist and non-Buddhist.  While I haven’t heard Geshe-la say so, I have heard many people say that Jesus’ mother Mary was also an emanation of Tara.  This does make sense and there is certainly no harm in believing this to be true.  Regardless, Tara’s emanations pervade the whole world and appear in many different forms to help living beings, and especially Kadampa practitioners.  Can we say with any certainty that the very device we are reading this post on is not emanated by Tara?  I would say as soon as we believe something is an emanation of Tara, it becomes that for us.  If we view everything as emanated by Tara, then for us, everything will be.  When we recite this verse, we should pray that we gain the wisdom to view everything as emanated by her for our spiritual training.

Through the force of my making these praises and requests to you,
Please pacify all sickness, poverty, misfortune, fighting and quarrelling,
Throughout all directions where I and others live,
And cause the Dharma and all good fortune to flourish.

Most of our experiences in samsara are difficult.  Occasionally, things go “well,” but most of the time, life is a constant struggle.  Sickness, poverty, misfortune, fighting, and quarreling come like waves of the ocean, one after the other, just in different forms.  It is true that we can learn to surf this suffering, but sometimes it is nice to not have constant problems so we can spend time building something good within our mind.  Just as our ordinary mother would create safe spaces for us to play, so too Tara can create safe spaces for us to develop our mind.  For example, we now have international retreat centers, international and national festivals, Dharma centers, facebook groups, etc.  All of these are spaces carved out of samsara where we can develop ourselves spiritually in relative peace, free from major obstacles or obstructions.  Internally, we may still need to battle our delusions in these spaces, but even that is easier than doing so out in the savage lands of samsara.  Understanding she can help us in this way, we pray that she protect us and our practice so that the Dharma and all good fortune can flourish.

Vows, commitments, and modern life:  Help others to overcome their bad habits. 

Kadampa Ryan Vows, commitments and daily life

If there are people who habitually engage in behavior that directly or indirectly harms themselves or others and we have the opportunity skillfully to help them overcome their habits, we should do so.  If we cannot help them directly we should at least pray for them.  If we do nothing, we incur a downfall.  This differs from the 16th which concerns heavy negative actions.

Most of the time people will respond negatively to us telling them what they shouldn’t be doing, so unless the other person respects us and we think they value our opinion or intervention, it is usually best to not say anything directly.  When we feel we are judged, how do we respond?  We begin all sorts of self-justifications and we try establish why the other person is wrong.  So their “saying something” actually just serves to cause us to grasp even more tightly to our wrong views and to reject the very advice we are receiving.  So we need to be skillful. Nobody has asked us to get on our soap box and tell everybody else why they are wrong.  The Dharma should be used as a mirror for better seeing our own faults, not a magnifying glass for highlighting others’ faults. 

But this does not mean we do nothing.  In addition to praying, Venerable Tharchin says we should “own others’ faults as our own.”  His meaning is whenever we perceive a fault or bad habit in somebody else, we should recall that they are a karmic reflection of our own mind and karma.  We then find within ourself where we have that same fault (or some variant thereof) and then purge it like bad blood.  When we do so, we then show the best possible example of somebody freeing themselves from that person’s particular fault and we ourselves become less faulty.  He went on to say that if we remove the fault from ourself, “almost miraculously” the fault will begin to disappear from the other person.  The reason for this is obvious – they are a reflection of our own mind anyways. 

If the other person does have some respect for us, then it is usually best to just ask questions like, “is that a wise thing to do?”  It is far better for people to reason for themselves why what they are doing is wrong than to be told so.  We should also not say anything in front of other people, because then it introduces all sorts of unnecessary concerns about them losing face, etc.  If they are asking us to go along with their wrong course of action, we can politely refuse without casting any judgment on them doing so.  Often when people realize they are alone in their negativity, they stop.  On rare occasions, we can say something directly, but when we do so we should keep our message aimed at our view without projecting it onto the other person.  Something like, “in my view, that is a bad idea” or “it seems to me you are just harming yourself by continuing to do this.”  This leaves people free to take on board our view or not.  The irony is it is because we want people to change their view that we must give them the choice to not do so.  If we impose our view onto them, we almost invariably invite rebellion.  If we are in a position of authority over somebody, such as being a parent or a boss, then we should not hesitate if it is appropriate for us to remove the possibility of somebody harming themselves with their bad habits.  You don’t leave knives out with little children and you do what you can to create an environment in which they can make correct choices.

If somebody does come to you asking for advice for how to change their bad habit, we should of course help in every way we can.  But we should avoid the mistake of “overdoing it.”  As a general rule of thumb, we should give people slightly less than what they are asking for.  This creates the cause for them to ask for more.  If instead we smother them with all our “help,” they just push us away.  Kadam Lucy gives the example of a mother bird feeding their baby birds.  Give them just enough, but not too much.  In giving advice, it is usually best to just relate personal stories that are somewhat analogous to the person’s situation without you directly applying the conclusion of the story to their situation.  Let them make that final connection and then they will own the conclusion as their own.  Or you can explain “general principles when thinking about questions such as this” and then let them apply those principles in whatever way seems most appropriate to them.  Above all, we should completely let go of any judgment of the other person and any attachment to them taking any particular course of action, especially following our advice.  When we are attached to the other person changing, we are actually creating obstacles to them doing so.  Instead, we need to have no personal need for the person to change in any way.  If we have attachment to them changing, people will know we have an ulterior motive for our advice and they will reject it on those grounds alone – even if it is exactly the advice they need to hear.

Happy Protector Day: Helping the Pure Kadam Dharma Flourish

Kadampa Ryan 5. Reliance upon Dorje Shugden, Protector Days, Reliance upon Dorje Shugden

The 29th of every month is Protector Day.  This is part 9 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.

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 being 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 we 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 always 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.  Here we request that Dorje Shugden to 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 karmically created for them in our empty dream.  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.

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.

The biggest fear of a Dharma practitioner is the fear of losing the path.  If we do not 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.

Vows, commitments, and modern life:  Acting to dispel suffering (including through prayer) 

Kadampa Ryan Vows, commitments and daily life

Whenever we see another suffering living being, we should feel compassion and consider how we can help them.  If we are unable to be of any practical assistance, we should at least pray for them.  If we do nothing, we incur a secondary downfall.

We are normally so busy that we don’t even notice other’s problems, much less stop to help.  If there is something we can do to help and we fail to do so without a good reason, we are in effect abandoning others to their suffering.  Would we want to be treated in the same way?  Karmically speaking, every person we see is a future emanation of ourself.  By helping them now, we are karmically helping ourselves in the future when we face a similar problem.  By abandoning others now, we are karmically abandoning ourself in the future.  Who in life are we the most grateful towards?  Surely it is those who were there for us when nobody else was.  Venerable Tharchin explains our ability to help others depends on two things:  first, we have some useful realizations to share; and second, the closeness of our karmic connection with the person.  By being there for others in their hour of greatest need, we build very deep and very pure karmic bonds with them.  We may not be able to give them Dharma now, but if we dedicate appropriately the day will come in this life or a future one, where we will be able to use our close relationship with them to help them along the path.

We may look at our life and say we don’t have many opportunities to really help others.  But Venerable Tharchin explains that our desire to help and the opportunities to do so are mutually dependent.  In other words, it is by maintaining a constant desire to help that we create the karmic causes to have opportunities to do so.  If we do not currently have many opportunities to actually help others, we can generate the constant wish to be of greatest possible service to others.  In dependence upon this wish, our karma will be reorganized and opportunities will begin to appear.  This desire to help also gives us special wisdom eyes to see opportunities where before we saw none. 

Ultimately, though, the best way we can help others is through our prayers.  Many people come into the Kadampa path in rejection of the touchy-feely sides of other religions, especially this whole prayer thing which strikes as superstition.  It says in many sadhanas, “Through the force of my intention, through the force of the blessings of the Tathagatas, and Through the force of the truth of all phenomena, may any suitable purpose that I wish to come about be accomplished without obstruction.”  This verse explains the power of prayer.

“Through the force of my intention” means our intention for praying is a spiritual one.  At a minimum, it means we pray for the sake of the other person, not for selfish reasons.  The highest intention is great compassion and bodhichitta, wishing that the person be free from all suffering.  But that does not mean a lesser spiritual intention is wrong.  If we see somebody who often gets angry, we can remind ourself that they are constantly creating the causes to be reborn in hell.  Wishing to protect them from such a fate we can pray that they learn to control their anger and find their patient acceptance.  “Through the force of the blessings of the Tathagatas” means the way in which our prayers are accomplished is through the power of the blessings of the Buddhas.  From our own side, of course, we have no power to bless other’s minds.  But we are able to pray to the Buddhas to bless others minds for us.  In dependence upon our faith in the Buddha and our karmic relationship with the person we are praying for, the Buddhas can bless their mind.  Even if they themselves have little karma with the Buddhas, our karma can serve as a bridge into their mind.  What is a blessing?  A blessing is the ripening of a karmic seed within the mind of a living being that functions to send that mind in the direction of enlightenment.  The difficult external situation may remain, but the mind of the person experiencing it will move in response towards enlightenment.

“Through the force of the truth of all phenomena” means emptiness.  It is emptiness that makes the power of prayer possible.  Ultimately, it is all dream.  Others do not exist separately from our mind, the Buddhas do not exist separately from our mind and what we pray for does not exist separately from our mind.  All are equally part of the dream.  When we grasp at others as being separate from us, or we grasp at the Buddhas as being separate from us, then it is quite natural to think prayers cannot work and are just superstitious happy thought.  But when we understand the equal emptiness of the other person, the Buddha, the blessings, and our prayer then all is possible.  Nagarjuna said, “for whom emptiness is possible, everything is possible.”  In fact, the more we understand emptiness the more we realize prayer is simply the most effective way possible of accomplishing anything – arguably it is the only way possible.  In any case, it is clear that external methods have no power to alter the mind of another, so externally we do what we can to improve the external situation, and internally we pray to help improve the internal situation.

“May any suitable purpose that I wish to come about” means our prayers must be informed by wisdom of what is in fact suitable.  Many people mistakenly pray for specific external outcomes, such as good grades or a better job, and then lose faith when those outcomes do not materialize.  This happens in all religious traditions.  Suitable prayer is prayer conjoined with the humility that we might not know what is in fact best.  Perhaps the external hardship is exactly what the person needs to fundamentally alter the trajectory of their mental continuum.  So we pray, “please arrange whatever is best” and we pray, “please bless their mind so that this experience becomes a cause of their enlightenment.”  Such prayers open up the possibility for the external situation to remain exactly the same.  If it does, then we know it is “for the best” and we can accept it as such.  Our acceptance then helps the other person likewise accept their circumstance.  Acceptance and suffering are opposites – the more we accept, the less we suffer.  We suffer only because we do not accept. 

“Be accomplished without obstruction” is fairly self-explanatory, but has a deep meaning.  Obviously the meaning is that the prayer be fulfilled easily and fully, but the deeper meaning is the only thing that obstructs this from happening are “delusion obstructions” and “karmic obstructions.”  So implicitly, this is praying that the mind of the person be free from all delusions and that any karma that stands in the way of the fulfillment of the prayer be quickly purified.

If we understand the above, we understand how prayer works.  Such understanding gives us great confidence that prayers do work.  The teachings on karma say “if the cause is created, the effect is guaranteed.”  The above explains how to create the proper causes, so if we pray in a qualified way the effects of our prayers are guaranteed.  The only thing we do not know is the timing.  It may be years, or even lifetimes, before the prayer will be answered.  This is not a problem for us because we know for a fact that it is coming and that our prayer will definitely help.  With each additional prayer we add, we build up karmic force for the outcome to happen.

Vows, commitments, and modern life:  Do not neglect those in need

Kadampa Ryan Vows, commitments and daily life

Downfalls that obstruct the moral discipline of benefiting others

Not going to the assistance of those in need. 

If someone asks for our help, or we realize that they hope for it, and we are in a position to help them and yet, out of laziness or some other delusion, we do not go to their assistance we incur a secondary downfall.  In short, we should try assist others in whatever way we can.

Quite simply, this downfall says if we can help somebody and we don’t, then we incur a downfall.  Obviously, if we have a good reason for not helping, then this is not the case.  But generally speaking, we help others in every way we can.  In reality, the Kadampa path is very simple:  during meditation, we improve our inner qualities; outside of meditation, we serve others.  There is nothing else we need do.  Everything we do, one way or another, should be part of our practice of serving others. 

It is important to note, however, that sometimes helping people doesn’t actually help them.  If somebody out of laziness is manipulating us to do their work for them, then obliging them doesn’t help.  If somebody is confronted with some personal life challenge and absent our help they would do what is required of them and they grow from the effort, then helping them doesn’t actually help them.  If people know that if they make mistakes of create problems for themselves we will always be there to clean up their mess for them, then we are in effect encouraging them to engage in reckless behavior and are, again, not helping them.  If our kids are learning how to do things and we do it for them because it is just easier and quicker to do so, then we are actually not helping them.  We need wisdom to know when we are helping and when we are not helping them by helping them.  We will make mistakes along the way, but if we always request wisdom blessings to know what is the best way to help others, gradually over time we will become increasingly skilled.  Then, even our not helping others directly becomes an aspect of our serving them. 

Neglecting to take care of the sick. 

If we show no concern for sick people or animals whom we encounter and do not do our best to help them, we incur a secondary downfall.

Often times people will ask what is a good job for a Kadampa.  In my view, of course, any job is equally empty so any job can be equally transformed.  But with that being said, any job that is aimed at helping alleviate in some way the basic sufferings of samsara is a good one.  These basic sufferings are:  birth, sickness, ageing, death, being separated from what you like, having to encounter what you do not like and failing to fulfill your desires.  In this light, four of these are directly related to the medical profession in some way.  Being an assistant, nurse, or doctor, therefore, seems to be a natural job for a Kadampa.  I know somebody who helps really old people in their homes.  Every day they are confronted with the truth of ageing, and it does wonders for this person’s renunciation and compassion.  It is not emotionally or physically easy work, but it is a constant spiritual lesson.  I have another dear friend who helps people die in peace.  Wonderful.

We do not have to become a medical professional to go to the aid of the sick and dying.  Through the course of our life, the people around us will one by one get sick, get old, and die.  We should make a point of being that somebody who does more than the minimum culturally expected.  Do something extra.  Be there when everyone else has moved on.  Let them know you care for them.  Above all, pray.  Pray that they be healed; but more importantly pray that their sufferings become powerful causes of their enlightenment.  Some sickness will eventually kill us all, but each sickness is an opportunity to find the truth of the spiritual path. 

I find that most of society lives in total denial about samsara’s real nature, but when we are struck with some of its sufferings there is no longer scope for such denial.  It is then that it all makes sense.  It is amazing how the death of a mutual friend helps cut through the nonsense that clouds so many relationships.

When we ourselves are sick in the hospital, don’t wallow in self-pity.  Become a light where there is none.  Reach out to your fellow patients, listen to their stories, let them know you care.  Perhaps there is a reason why you have found yourself in the hospital with them at the same time.  Again, above all, pray for them.  In reality, we are all on our death bed.  Live your life now as if it was so.

Vows, commitments, and modern life:  Apply effort to studying and relying

Kadampa Ryan Vows, commitments and daily life

Making no effort to study Dharma. 

If, without a good reason, we make no effort to listen to Dharma teachings or read Dharma books, we incur a secondary downfall.

Venerable Tharchin explains that if we take full advantage of the spiritual opportunities we have been given, it creates the causes for us to have even better opportunities in the future.  But if we waste the opportunities we have, we burn up the karma which created them in the first place and we will find it increasingly difficult to find such opportunities again in the future.  When we understand we have stumbled upon the one door through which we can escape from suffering forever we will realize there is nothing more important we can do with our life or our time than train our mind in the Dharma.  This is doubly so when we realize we can die at any point in time and lose this opportunity forever. 

But at the same time, again, we need to approach our practice with a balanced attitude. It is better to do a little every day for the rest of our life than a ton of spiritual activity for a short period of time and then nothing after that.  We are running a spiritual marathon and we need to pace ourselves for the long haul.  We should not project onto ourself an arbitrary standard that 24/7 we need to directly be doing Dharma, and if we are not, we are somehow committing some downfall.  Instead, we should practice comfortably and skillfully, improving a little bit each day, each month, each year.  Slowly but surely, drop by drop, the bucket of our enlightenment will be filled.

Preferring to rely on books rather than on our Spiritual Guide. 

If we neglect the practice of sincere reliance on our Spiritual Guide and prefer to acquire our understanding from books, we incur a secondary downfall.

There are many people, especially in the West, who really struggle with the idea of reliance upon a “guru.”  The very sound of it just sounds cult like, and alarm bells go off every time we hear people speaking in this way.  It may be that we usually only talk with other Dharma practitioners who speak in a similar way, and so we inadvertently sound like we have joined some crazed cult when we speak with others and talk about our “guru.”

Geshe-la says externally we should treat our Spiritual Guides “exactly as normal.”  Outwardly, there should be no visible indications of us treating our teachers, including our root guru, differently than we would any other respected person in this world.  Geshe-la explains in Great Treasury of Merit that the Spiritual Guide’s true miracle powers are his ability to outwardly appear completely as normal, even though internally they have perfected every good quality.  At a Summer Festival once he explained that it is by relating to our spiritual teachers exactly as normal that we gain the realizations we are supposed to get.  If we act all weird with our teachers, we do not gain the needed realizations, others think we are crazy and so we bring the Dharma into disrepute, we set ourselves up for a fall when our teacher appears to make mistakes, and we are actually putting our teachers into a real personal bind.  In the early days of the tradition, everyone spoke of their teachers as if they were Buddhas without fault.  This then led to the teachers pretending to be better than they are thinking it was helpful to the student’s faith.  The teachers would then repress their delusions, develop all sorts of strange forms of pride and then either implode from repression or explode by doing something stupid thinking it was divine to do so.  This is why Gen-la Khyenrab is such a good example.  There is not an ounce of pretention in him and he constantly encourages us to keep it real.  Such behavior is perfect.

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

Kadampa Ryan How to Rely Upon Tara, Tara Days

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

Offering the mandala

When we make a mandala offering, we imagine the entire universe is transformed into a pure land.  The highest offering we can make is one of our practice. For me, a mandala offering is a promise that we will work for as long as it takes before we actually transform the world we normally see into the pure land we are offering.  We will not stop until all living beings have been delivered to the pure land.  Geshe-la explains in many places that mandala offerings are one of the best methods for attaining rebirth in a pure land.  If we are offering to deliver all living beings to a pure land, we create countless karmic potentialities to attain a pure land ourselves.  Just as Tara was born from the tears of the protector of the three worlds, and arose to tell Avalokitshvara to not worry, she would help him; in the same way, when we make a mandala offering, we are telling Tara to not worry, we will help her.  We share the same wish to lead all beings to the pure land, and we promise to work towards that aim.

Requesting fulfilment of wishes

O Venerable, Blessed, Compassionate Mother,
May I and all countless living beings
Quickly purify the two obstructions, complete the two collections,
And attain the state of complete Buddhahood.

All living beings have Buddha nature.  This means that if we purify our Buddha nature of everything that is not enlightened, our natural Buddhahood will emerge.  In some respects, we don’t need to construct our Buddhahood, we just need to uncover it.  Our very subtle mind, once completely purified, transforms into the enlightened mind of a Buddha.  There are two obstructions on our very subtle mind – our delusions and their imprints.  Every action creates four karmic potentialities:  a tendency similar to the cause, an effect similar to the cause, a ripened effect, and an environmental effect.  The first is a tendency to generate delusions again – basically our bad mental habits to respond in deluded ways.  These are our delusion obstructions.  The other three are the imprints of our past delusions, also known as obstructions to omniscience.  They are so called because they ripen in the form of ordinary appearances – things appearing to exist from their own side.  Another way to think about this is there are two types of karma: contaminated and non-contaminated karma.  Contaminated karma is of two types:  negative and positive.  Negative karma ripens in lower rebirth and positive karma ripens as upper rebirth in samsara.  Non-contaminated karma, or pure karma, ripens as a pure rebirth outside of samsara.  To close the door on lower rebirth, we need to purify all of our negative karma.  To close the door on our personal rebirth in samsara, we need to purify all of our negative karma and all of our delusion obstructions.  To attain full enlightenment, we need to purify all of our contaminated karma.  Tara can accelerate the rate at which we do all of this. 

The two collections refer to the collection of merit and the collection of wisdom.  The collection of merit arises primarily from our practices of the vast path (all of the Lamrim meditations up to bodhichitta), and the collection of wisdom arises primarily from our practices of the profound path (specifically the meditation on emptiness).  According to highest yoga tantra, the collection of merit also includes generating the very subtle mind of great bliss that we use to meditate on emptiness.  Once we have completed the collection of merit, we attain a Buddha’s form body. Once we have completed the collection of wisdom, we attain a Buddhas mind, or truth body. The union of these two is full enlightenment. Since Tara is the Buddha of Lamrim, she can help us complete both collections. Understanding this, when we recite this verse, we generate a strong wish to rely upon Tara understanding she can help us from where we are now all the way to full enlightenment.

Throughout all our lives before we reach Buddhahood,
May we attain the supreme happiness of humans and gods;
And so that we may accomplish the omniscient mind,
Please quickly pacify and eliminate all interferences,

It is said that it is easier to attain enlightenment once born human than it is to attain a human rebirth if we have been reborn in the lower realms. There is no guarantee we will attain enlightenment in this lifetime. Therefore, it is vital to ensure that we do not fall into the lower realms. If we do, there is a danger we may not re-find the spiritual path for countless eons. All of the beings who we would have otherwise been able to help if we had attained enlightenment earlier will have to continue to suffer for all that time. Not to mention the fact that we ourselves will have to experience all of the sufferings of the lower realms. Sometimes we think generating fear of lower rebirth is a meditation for beginners. We want to engage in higher meditations, and indulge ourselves in the fantasy that we are somehow exempt from lower rebirth. Geshe-la explains in Oral Instructions of Mahamudra that the main reason why we have not yet generated qualified refuge is because we lack fear of lower rebirth.  If we do not have even qualified refuge, it goes without saying we have no chance of gaining higher realizations. Geshe-la further explains we should be as terrified of lower rebirth as we would be if we were trapped in a circle of fire. Understanding this, we should generate a very strong fear of lower rebirth and then, with faith in Tara’s ability to protect us from lower rebirth, we request her protection. In dependence upon this, if at the time of our death we remember Taro, she will bless our mind and we will avoid lower rebirth, and remain in the human and god realms until we reach Buddhahood.

Evil spirits, hindrances, epidemics and sickness,
As well as the various causes of untimely death,
Bad dreams, ill omens, the eight fears
And all other forms of danger.

Samsara is a dangerous place.  In the Oral Instructions of Mahamudra, Geshe-la says Samsara is like a vast ocean of suffering and at any point we can be eaten by the sea monsters of the Lord of Death.  We never know what sea monster may arise and pull us down into the deep ocean of suffering.  Even if we avoid death for awhile, we are nonetheless buffeted by the violent waves of suffering.  There is no safety anywhere in samsara.  Nobody saw the Coronavirus coming, but in a very short period of time, it changed everything.  It is just a question of time before we wind up with some incurable sickness.  Tara can protect us from all of these dangers.  How?  First, by generating faith in her, we open our mind to receiving her blessings which prevent the negative karma already on our mind from ripening.  Second, she can help us purify our negative karma directly, much in the same way Vajrasattva can.  And third, if adversity does strike (which is inevitable), she will bless us with the wisdom to know how to transform it into causes of our enlightenment. 

May all mundane and supramundane collections
Of good fortune, happiness, goodness and excellence increase,
And may every beneficial purpose without exception
Be effortlessly and spontaneously accomplished.

Supramundane collection, I believe, refers to spiritual collections as opposed to worldly ones.  Normally we differentiate between worldly vs. spiritual, the former referring to things of this life and the latter referring to our future lives.  For example, if we engage in our spiritual practice for the sake of this life, it is said to be worldly; but if we are training for the sake of our future lives, it is said to be spiritual.  In other contexts, supramundane refers to virtues attained by superior beings – those who have attained a direct realization of emptiness.  Regardless, this verse clearly calls for all good things to increase.  When we rely upon Tara, for us, it will be an increasing time when spiritual development comes easily, even if for the world it remains a degenerate time, when bad things come effortlessly.

Vows, commitments, and modern life:  Respect other traditions and other people

Kadampa Ryan Vows, commitments and daily life

Criticizing other Mahayana traditions. 

If some of the different traditions of the Mahayana appear to be contrary to our own tradition, we should not discriminate against them or criticism them without a good reason.  If we do so with a deluded motivation, we incur a secondary downfall.

Generally speaking, we leave people to make their own spiritual choices.  It is not our place to judge the spiritual path of others, just as we do not wish others to judge us.  Just because another path is not what is best for us does not mean it is not best for those who follow that path.  So there is no contradiction in saying the other path is not for us, but still respect that it is the right path for somebody else.  If we all respect each other, there are no problems.

Many people criticize Kadampas because generally speaking we “follow one tradition purely without mixing.”  Because we do not mix Kadampa teachings with non-Kadampa teachings, those who do such mixing can feel that we are being sectarian for not doing so.  The fact that we don’t do so can be taken by some as a judgment by us about other’s spiritual choices.  It is also not uncommon for Kadampas to unskillfully criticize others who do mix, thinking that people who do so are somehow inferior practitioners or doing something wrong.

The reality is this:  most people will mix.  We ourselves can decide against doing so for the reasons given, but we should never judge those who do differently than we do.  We should not feel like we need to embark upon a personal crusade to stop people from mixing.  If they ask us why we don’t do so, we can explain our reasons, but we should make it very clear that it is our own personal decision to not do so and in no way are we saying others should do as we do.  It is up to each person to decide how to approach their spiritual life.  It is true that not mixing is not being sectarian, but if we judge others who do mix then we are being sectarian and incurring this downfall criticizing other Mahayana traditions.  We are also providing those critical of Kadampas with fodder for their wrong views about us.  It is because there are so many misunderstandings about our way of practice that we need to be unambiguous in our respect for those who practice differently than we do.  This especially includes people who come to our local centers and who participate in the on-line discussion forums. 

One area where we are justified in making a distinction when it comes to not mixing is in the selection of the teachers of Kadampa centers.  It is entirely reasonable to say that those who teach in Kadampa centers should themselves be Kadampas.  If there is only Kadampa coming into a practitioner’s mind, there will only be Kadampa coming out in their teachings.  If there is a mix of things going in, there will be a mix of things coming out in their teachings.  Since our centers are Kadampa centers, it is entirely reasonable that the teachings given are Kadampa teachings.  But besides this one exception, we leave people be.

Praising ourself and scorning others. 

This is similar to the first root downfall except that here we are motivated by slight pride but have no intention to deceive others.

This downfall was already explained in detail in the context of the root downfall.  The reality is this:  almost every time we say anything even slightly negative or judgmental about somebody else, we are typically implicitly saying we are somehow better.  If we check carefully and honestly, we will see that virtually everything we say is directly or indirectly saying we are somehow better than others who make the mistakes we cite.  This is why as a general rule it is best to adopt a very simple policy of never saying anything bad about anyone ever.  A corollary of this is to never say anything good about ourselves ever.  Of course, sometimes we can do so without delusion and a good reason, but generally speaking, if we follow these two basic rules, there is little risk of us committing this downfall.