Happy Protector Day: Removing the Faults We Perceive in Others

The 29th of every month is Protector Day.  This is part 2 of a 12-part series aimed at helping us remember our Dharma Protector Dorje Shugden and increase our faith in him on these special days.

We 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 surrendering our life completely to the protection and guidance of the Dharma Protector Dorje Shugden. 

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.  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 appearance of 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 I am 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 ‘me’ 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.

Given this, 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 practitioners 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.  Therefore, 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 our 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.  Our job then is to 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 ourselves.  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.  More profoundly, 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.

Happy Protector Day: Introduction to series

The 29th of every month is Protector Day, when we emphasize our reliance upon the Dharma Protector for the New Kadampa Tradition.  In order to strengthen our connection with him, increase our faith in him, and learn how to practically rely upon him, on the 29th of every month, 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 or job 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 do not 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 our 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 mere karmic appearances of mind that were triggered by previous minds.  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 clarity and cognizing.  Clarity means our mind itself is without form, shape, color, etc.  If our mind had a color, for example, then everything that appeared to our mind would be that color.  It is because it lacks any color that it can perceive or know any color; because it lacks any form, it can know any form and so forth.  Cognizing means it has the power to know objects.  Lacking form alone is not mind – there are many things that lack form, but do not know.  Only something that both lacks form and knows is a mind.  Our mind is like a formless field of knowing.  It is like a giant container in which new karmic appearances are projected.  Think back to two hours ago.  What is appearing to our mind now is completely different.  What used to appear no longer appears at all, yet our mind itself remains clarity and cognizing.  In the same way, when the appearances of this life and this body cease, our mind itself will remain clarity and cognizing, it will just know new appearances.

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 when they come and our future will be uncertain.  It is like somebody denying that there is a tomorrow.  If there are not future lives, but we assume there are, then we will at least be able to have the happiest possible life during this 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 cannot 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.