Happy Tsog Day: How to practise the perfection of moral discipline

Kadampa Ryan Tsog Days

In order to remember and mark our tsog days, holy days on the Kadampa calendar, I am sharing my understanding of the practice of Offering to the Spiritual Guide with tsog.  This is part 36 of a 44-part series.

I seek your blessings to complete the perfection of moral discipline
By not transgressing even at the cost of my life
The discipline of the Pratimoksha, Bodhisattva, and Secret Mantra vows,
And by gathering virtuous Dharmas, and accomplishing the welfare of sentient beings.

Moral discipline is the primary cause of higher rebirth. The perfection of moral discipline is engaging in moral discipline with a bodhichitta motivation. Every time we engage in an action of moral discipline motivated by a spiritual determination, we create the cause for some form of higher rebirth. If we do so with an initial scope motivation, we create the cause to be reborn in the upper realms. If we do so with the motivation of renunciation, we create the cause to attain liberation from samsara. If we do so with a bodhicitta motivation, we create the cause to attain full enlightenment.

There are many different types of moral discipline. The one we practice most frequently and find the most difficult is the moral discipline of restraint. For the most part, the habits of our mind tend to move in a negative direction. When we observe this, we can consider the karmic implications of acting upon our negative tendencies. Realizing that we do not want to go down that road, we make the decision to not listen to and not follow our negative tendency. And instead, we choose to listen to and follow our Dharma wisdom encouraging us to go in the other direction.

It is very important that we make a distinction between the practice of the moral discipline of restraint and repression. Because we are desire realm beings, we have no choice but to do whatever it is that we desire. Repression is when we want to engage in the negativity, but then think we shouldn’t and therefore we use “will power” to stop ourselves. This can work for a little bit, but our desire remains to engage in the negativity, and eventually this desire will grow and grow until eventually we give in. The practice of the moral discipline of restraint, in contrast, actively dismantles our negative desires by recognizing that in fact we do not want to go down that road and we do not want to follow the bad advice our negative tendencies are giving us because we understand the karmic consequences of doing so. We consider the karmic benefits of practicing moral discipline, and therefore want to do that instead. In short, we change our desires. When we do this, we are not repressing, but we are in fact practicing the moral discipline of restraint.

Sometimes people feel very guilty when they observe how often their mind looks to move in a negative direction, for example wishing to steal, wishing to lie, wishing to harm, and so forth. They can then develop guilt and self-hatred and become very discouraged thinking that they are accumulating all sorts of negative karma and they cannot stop themselves. This is wrong. Just as we need an annoying person to practice patience and we need those in need to practice giving, so too we need negative tendencies in order to practice the moral discipline of restraint. The fact that a negative tendency arises is not the creation of new negative karma, rather it is the exhausting of existing negative tendencies similar to the cause that remain on our mind. It only becomes a new action of negativity if we assent to the validity of the negative tendency and choose to follow it. If instead, at that time, we dismantle our negative desires, cultivate virtuous desires, and then act upon those, we are practicing the moral discipline of restraint. If over the course of an hour we have one hundred negative tendencies wishing to engage in some compulsive negative behavior, but each time we managed to dismantle that desire and choose to not follow it, we just created the causes for attaining one hundred precious human lives. Far from creating a host of negative karma, we just won the spiritual lottery.

The most important moral discipline we have is maintaining our vows and commitments. Breaking our vows causes us to lose the spiritual path. Maintaining our vows creates the causes to remain on and re-find the spiritual path in all our future lives. The reason why we need to take vows is because the tendencies of our mind move in the wrong direction. If we could maintain all our vows perfectly, we would not need them. It is because the natural tendencies of our mind are to move in opposite directions that we are given the vows to provide us with an opportunity to redirect the trajectory of our mental continuum. Keeping our refuge vows creates the causes for us to re-find the Buddhist path in all our future lives without interruption until we attain enlightenment. Keeping our pratimoksha vows creates the causes for us to find a path to liberation in all our future lives without interruption. Maintaining our bodhisattva vows creates the cause to re-find the Mahayana path, and maintaining our tantric vows creates the cause to re-find the Vajrayana quick path to enlightenment. If we are able to maintain the continuum of our Dharma practice between now and our eventual enlightenment, then our eventual enlightenment is guaranteed, and we will not suffer too much along the way. Thus, simply making the decision to apply efforts to maintain our vows and commitments is the same as essentially guaranteeing our enlightenment. Seen in this way, we can understand there is nothing more important in our life than our vows and commitments.

Sometimes people relate to their vows as a restriction of their freedom. They want to do things, but all their vows and commitments prevent them from doing so. This way of thinking is exactly backwards. The truth is as long as our mind is under the influence of delusions, we know no freedom. We are forced to do whatever it is our delusions require of us. The only way to truly become free is not to indulge in whatever our delusions want, but rather to overcome all our delusions. A mind that is free from all delusions is truly free – in fact, it is liberated.

Modern Bodhisattva’s Way of Life: Taking the leap to exchange self with others

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

There is no doubt to move across into others’ world requires a great deal of courage, trust in this Dharma jewel, and a clear understanding of the disadvantages of self-cherishing and the advantages of cherishing others.  From the perspective of our self-cherishing mind, we are having to make a lot of compromises, we are having to make a lot of sacrifices, and those are the last things that self-cherishing wants to make. It hates making any compromises, hates making any sacrifices, doesn’t it?  We feel like we are losing out. We have this strong feeling that we are losing out. Others gain, we lose. According to self-cherishing, that is how it feels, doesn’t it?  Others gain, we lose.  If we are going to overcome this hesitation, we must remind ourselves again and again and again of the faults of self-cherishing and the benefits of cherishing others.  Geshe-la explains this in essentially every book.  We must learn to trust in particular more and more the mind that cherishes others.

Shantideva is here to help us do precisely that.

(8.121) Because we have attachment for our body,
Even a small object of fear frightens us greatly;
So who would not revile as an enemy
Cherishing this body, which is the source of that fear?

It is not the body itself that gives rise to fear, it is the cherishing of our body, the attachment to our body that actually gives rise to fear.   If we did not cherish our body, if we had no attachment to our body, what would we be afraid of?  How much of our self-cherishing arises from grasping at, being attached to, and cherishing this body? How much? 

Shantideva goes on to say:

(8.122) Out of our wish to find remedies
For the body’s hunger, thirst, and sickness,
We kill birds, fish, and other animals
And even resort to attacking people!

(8.123) Sometimes for money or other possessions
We might even kill our father or mother,
Or steal the property of a spiritual community,
And as a consequence burn in the fires of hell.

(8.124) Who with wisdom would cherish oneself
Or grasp at this body?
We should view the self-cherishing mind as a foe
And despise it accordingly.

In verse 115 Shantideva says, “Through the force of familiarity, I generate a mind / That grasps at I with respect to this non-self-existent body.” Let go of it. Just let go. We need to let go of grasping at this body and being so attached to it.  It is not our natural basis of imputation.  We believe it is, instinctively, inherently. “It’s my basis of imputation.” We perceive our body and we think I, we grasp at I, and believe there’s nothing wrong with that. We believe there is nothing wrong with that, yet when we perceive another’s body, and think I something definitely seems wrong with that.  Why?  Look what happens when we cling to our own body and cherish it.  We develop such strong, strong self-cherishing in dependence upon it.  

But when we understand that everything is a projection of our own mind, it is correct, even natural, to impute ‘I’ where we currently impute other, and ‘other’ where we currently impute self.  Everybody looks at themselves and thinks “I,” and everybody looks at us and thinks “other.”  We alone look at everyone and think “others” and look at the self we normally see and think “I.”  Clearly, from a conventional point of view, we are completely mad to think in this way.  Nobody else does!

Stopping cherishing our body will serve to stop, or at least reduce, our self-cherishing.  If we try to stop cherishing our body, will we naturally stop or at least reduce our self-cherishing.  What happens when we cherish our body, we protect our body, we are so concerned for it?  All the other delusions naturally arise.  We must stop.  Stopping cherishing our body is a way of stopping us cherishing ourselves.  Stopping cherishing our body is also a method for reducing our self-grasping too because we normally think we are our body.  If we are trying to stop cherishing this body, aren’t we letting go of part of our samsara? Our body is part of our samsara, is it not?  We try to lose familiarity with our body as our basis. Through this practice of exchanging self with others, we try to lose familiarity with our body as the basis for our I. 

A Pure Life: Abandoning Lying

Kadampa Ryan Precept Days

This is part eight of a 12-part series on how to skillfully train in the Eight Mahayana Precepts.  The 15th of every month is Precepts Day, when Kadampa practitioners around the world typically take and observe the Precepts.

The objects of lying are mostly included within the eight:  what is seen, what is heard, what is experienced, what is known; and what is not seen, what is not heard, what is not experienced, and what is not known. The intention requires that we must know we are lying, unintentionally providing mistaken information is not lying.  We must be determined to lie, and we must be motivated by delusion.  Lies can sometimes take the form of non-verbal actions such as making physical gestures, by writing, or even by remaining silent.  The action of lying is complete when the person to whom the lie is directed has understood our meaning and believes what we have said or indicated.  If the other person does not understand, then our action is not complete.

Of all the precepts, I think we transgress this one most frequently.  Most of us lie all of the time, directly or indirectly, in big and in subtle ways.  A very fun way of seeing this is to rent the movie Liar Liar with Jim Carey.  In the movie, I cannot remember why, but he has to always tell the exact truth.  This helps show us the many different ways we lie throughout our day because we see how we would likely lie in those situations.  In a similar way, it is a very useful exercise to at least once a month take an entire day to focus on just this one aspect of our practice of moral discipline.  Make a concerted effort to pay attention that you never mislead people, even slightly, and like Jim Carey you have to always tell the truth no matter what the consequences.

Will this get us into trouble with others when they hear what we really think?  Yes, it will.  So we might say, “then wouldn’t it be better to not say anything to them so as to not upset them?”  In the short run, that might be true, but that is not a good enough answer.  The correct answer is we need to change what we think about others so that we can tell everyone what we really think, and instead of that making them upset it makes them feel loved and cared for.  We can always tell the truth if we only have loving kindness in our heart. 

I think it is also useful to make a distinction between lying and speaking non-truths.  The difference usually turns around whether there is delusion present in our mind or not.  Not telling your kids what you got them for Christmas, or even telling them something that is not true, is not lying.  Failing to mention that you are going to the Dharma center or to a festival to your relative who thinks you have joined some cult and you know saying something would just upset them is not lying, it is being skillful.  Ultimately, there is no objective truth, so the question arises what then is a valid basis for establishing the truth.  Geshe-la, Venerable Tharchin, and Gen-la Losang all say (in one manner or another) that “what is true or not true is not the point, what matters is what is most beneficial to believe.”  For example, we might say strongly believing we are the deity or that we have taken on all of the suffering or living beings or that we have purified all of our negative karma are lies because they are not true.  This is not the point.  The point is what is most beneficial to believe.  Believing these correct imaginations is how we complete the mental action of generation stage, purification practice, or training in taking and giving.  Venerable Tharchin explains that from a Dharma point of view, what establishes what is true is “what is most beneficial to believe.”  So if it is beneficial to believe something, it is truth.  It may not be objectively true, but it is a belief that moves in the direction of ultimate truth.  In other words, believing any idea that takes us in the direction of ultimate truth can be established as “truth,” and so saying or thinking it is not lying.  Helping others believe these things is not lying, it is wise compassion. 

But if we are misleading others for selfish reasons, or out of anger, fear or attachment, then there is no doubt we are lying.  We need to know the difference.

It is helpful to consider the example of Donald Trump. Love him or hate him, no one can deny that Donald Trump was a serial liar. Virtually everything he said was a lie in one form or another. All of his lies were ultimately motivated by what best served his interests. Many people shared his interests, and therefore excused his lying as what was necessary to accomplish their desired policy goals. But many people wound up believing his lies. Because of the nature of his position, his lies would reach virtually everyone on earth. It is said that the karmic effect of our actions is multiplied by the number of living beings affected by them. He essentially lied to 7 billion people many times every day. Certainly all of these people did not believe all of his lies, but millions did. They would then repeat these lies as if they were truth and on and on the deceptions would spread causing people to lose touch with conventional reality.

What are the karmic effects of such behavior? First, it is clear that he will virtually never hear the truth again for a very, very long time in his future lives. Because he has deceived so many people, he will himself be deceived that many times in return. Insanity is losing touch with conventional reality. He will no doubt spend countless eons in a state of complete insanity. All the insanity he created in society he will experience in return. Second, he will continue to have the tendencies on his mind to lie again and again in the future causing such suffering to continue. And his lies had real effects on the lives of others. Those adverse effects will be the environmental conditions of his future lives. Further, every negative action also comes with a ripened effect of some form of rebirth in the lower realms. Animals exist in a state of great confusion, so it stands to reason that the ripened effect of lying is most frequently rebirth as an animal. I know a lot of people have profound hatred for Donald Trump for all of the harm they perceive him to have caused in the world. But it is perfectly possible to acknowledge such harm but to nonetheless feel great compassion for him when we consider all of the suffering that will come as a result of his actions. Was any of it worth it? The price he will pay will be terrible. He is a worthy object of compassion and so too are all of those who he has deceived and those who have perpetuated his lies.

Nowadays, many people have been sucked into the vortex of conspiracy theories which weave all sorts of elaborate stories trying to make sense of the unknown. What is always shocking to me is how the people who believe in conspiracy theories actually think they’re the ones who are being open minded and it is everybody else who has been deceived by these elaborate lies elites have told them. And when you challenge them on their views, they simply grasp even more tightly onto them. It is almost impossible for someone subsumed by such misinformation to escape. Why do some people fall prey to such misinformation and others see it so clearly as nonsense? Karma. The karmic effect of having successfully deceived others. Because they successfully deceived others in the past, they are now easily deceived in the present. Many of the conspiracy theories people believe in are often harmless, but some of them are not. Some of them have real-world effects that function to cost lives or destroy cherished democratic institutions.

I have been surprised actually at the number of Kadampa practitioners who have been sucked into such ways of thinking. Perhaps even they misinterpret the teachings on emptiness to think there is no conventional truth these are just different ways of looking at the same observable data. Emptiness does not deny conventional truth. There are things that are conventionally true and conventionally false, even though both are ultimately empty. We can consider the difference between unicorns and horses. A unicorn is something that can be believed in but is conventionally nonexistent. A horse is also something that can be believed in but is a conventionally existent. Both unicorns and horses are equally empty. In the same way, believing lies is like believing in unicorns. It is believing in a conventionally false or nonexistent thing.

So how then should other Kadampas respond when they speak with a Kadampa who has been sucked into misinformation? I don’t pretend to have a good answer, but I do have some experience in dealing with this. First, it is almost always counterproductive to call them out on their wrong views because this just causes them to grasp even more tightly onto them.

The definition of delusion is a mind projects something false and exaggerated that we believe to be true. This is a pretty good definition of somebody who believes in misinformation and conspiracy theories.  To know how to deal with this, I think we should try divide their wrong views into two categories: those that are harmful and those that are harmless. For those that are harmless, it is probably better to just say nothing and leave them with it. For those that are harmful, it seems we have an obligation to help them return to conventional reality in the same way we would somebody believing any other delusion. For the harmful wrong views, I believe the best method is to ask questions that forced them to grapple with the contradictions of their wrong views. Kadampas our Prasangikas. A Prasangika is called a consequentialist. It is a form of reasoning where are the Prasangikas point out the absurd consequences of the wrong views held by others, but then they leave others to come to their own conclusions based upon contemplating these consequences. It is an extremely skillful way of dismantling wrong views without directly challenging them in a way that is going to provoke people grasping even more tightly onto their views.

Sometimes this form of questioning will work and sometimes it will not. If it does not, then unless the view is particularly harmful, it really doesn’t matter what they believe or how they perceive the world to exist and function. What matters from a Dharma perspective is that they generate virtuous minds with respect to how the world appears to them. So if the world appears to them in a false way, but they respond to that false perspective of the world in a virtuous way, then it’s OK and not that bad. They will be creating virtuous karma and engaging in virtuous actions despite the fact that their perception of the world is itself distorted. When we think about it, it is not that different than ourselves since we to grasp on to all sorts of distortions created by our delusions and other mistaken appearances and conceptions.

But from a personal point of view, we should use our observation of how others have been sucked into lies to reinforce our determination to purify all of our negative karma associated with having live in the past and to make the firm decision that we will abandon lying.

Modern Bodhisattva’s Way of Life: Assuming sole responsibility for everything

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

We are responsible for freeing all others from suffering.  Because they are part of our world.  We are entirely responsible for freeing all suffering living beings, all living beings from their suffering. Suffering living beings are part of our world, our samsaric world.  I think we can say it is our sole responsibility, there is great meaning to this superior intention we are to develop. “I myself, I myself will liberate all living beings from their suffering. I myself. My sole responsibility.”  And so it is for everyone else.  It is their sole responsibility too.  That seems like a contradiction, but only because we think in absolute terms, not relative terms.  As it is for us, so it is for everybody else, too.  It is only by freeing themselves from self-centeredness that their personal or subjective world of suffering can come to an end.  

There is no other way.  It is only by freeing themselves from their own self-centeredness that they can bring their own personal subjective world of suffering to an end.  It is only by developing compassion themselves that they will create an enlightened world, a pure world, for themselves and others. An enlightened world in which there is no suffering.  They create that world for themselves too — a world in which there is no suffering. Such a world is created through the force of their compassion.  Otherwise, otherwise they will continue to perceive and experience only suffering. In an impure world of their own making. 

A samsaric world, a world of suffering, is built on self-cherishing. An enlightened world, a world of happiness, is built on compassion.  We create an enlightened world for ourselves and others through removing our self-centeredness, through exchanging self with others, developing compassion, conjoining that compassion with wisdom, creating an enlightened world through compassion.  In this way, our world becomes an enlightened world. We free others from their suffering.  And so it is for everyone else, too. They too have to remove their self-centeredness, exchange self with others, develop compassion, conjoin that compassion with wisdom, and create an enlightened world for themselves and others.   The compassion that we need to develop then is a compassion wishing to bring others’ samsara to an end.  We aim for a compassion wishing to lead others out of their samsaric world, out of their world of suffering.  We want to lead them out of their self-centered world.  We try to develop compassion wishing to lead others out of their self-centered world because that world is a world of suffering, and for as long as they remain in it, they will continue to perceive and experience suffering.  They will perceive not just themselves suffering, but others’ suffering too. For as long as we remain in our samsaric world we will continue to perceive other suffering living beings.

To lead others out of their samsaric world, we need to destroy the ignorance of self-grasping, the ignorance of self-cherishing in their mind.  This is exactly what our own spiritual guide is doing with us — destroying our self-grasping ignorance, destroying our self-cherishing ignorance.  We wish out of compassion to destroy their ignorance of self-grasping and self-cherishing, because is it a cause, this ignorance is the cause of their samsara and all its sufferings.  To gain the power to be able to destroy their ignorance, we determine we must remove all traces of ignorance from our own mind.  How?  By meditating on emptiness with the most compassionate mind of all — Bodhichitta arisen from exchanging self with others. It begins with our training in exchanging self with others.

To gain experience of exchanging self with others, we must meditate. Every day we must meditate on exchanging self with others.  We can do this by first exchanging self with others, then engaging in whatever is our daily practice, recognizing ourselves as all living beings engaging in the practice.  We can also mentally feel we are on retreat all the time with the special view we talked about in early posts.  Geshe-la has explained many times that we must be meditating throughout our daily activities.  What does it mean to meditate?  It means to mix our mind with virtue, to familiarize our mind with virtue.  There is no daily activity we engage in that we cannot simultaneously be meditating – or mixing our mind with virtue.  Since attaining enlightenment really just comes down to changing the object of our cherishing from self to others, with the rest coming naturally, it is very important that we meditate on exchanging self with others, especially when we are with others so that we can deepen our experience of this practice.   Of course we need some time to sit down on our meditation cushion, of course sometimes we need to do retreat, but considering how many hours there are in a day, we will make much more progress if we make this our daily practice during the meditation break.  No matter where we are, no matter what we are doing, whenever you see others, think – “me.”  It is not difficult, just train in imputing ‘self’ on others and ‘others’ on self.  Just keep doing this and acting in whatever way seems natural as a result.  If we do this consistently, we will gain a deep daily experience of what this means.  Enlightenment will come naturally.

But there is no doubt if we are meditating on exchanging self with others during our daily activities, then eventually there will arise in our mind a powerful Bodhichitta strongly wishing to be whatever other people need us to be.  When we have this mind of exchanging self with others, we strongly wish to be there for others. To be there for all others, at all times. That’s Bodhichitta.  A Buddha is someone who is able to be with all living beings every day.  We can only become a Buddha if we want to become one.  Exchanging self with others is how we build that wish within our mind.  We understand that Buddha emanates, manifests whatever is needed by sentient beings.  Buddha is with all sentient beings all the time. All living beings, all the time.  This practice of exchanging self with others gives rise to a very, very powerful Bodhichitta.  We do not need to sit down to be focusing upon others.  We do not need to sit down to love someone dearly.  We do not need to sit down to do that, do we?  Of course, we also need to sit down and meditate, do retreat and so forth, but it is in our daily life that we will gain the most experience.  That’s obvious, our daily life is much longer than our time on the meditation cushion.

Happy Tsog Day: How to Give Everything to Others

Kadampa Ryan Tsog Days

In order to remember and mark our tsog days, holy days on the Kadampa calendar, I am sharing my understanding of the practice of Offering to the Spiritual Guide with tsog.  This is part 35 of a 44-part series.

Blessing the offerings to the spirits

At this point we can send out the left-over substances to the spirits.

HUM Impure mistaken appearances are purified in emptiness,
AH Great nectar accomplished from exalted wisdom,
OM It becomes a vast ocean of desired enjoyment.
OM AH HUM  (3x)

Next in the sadhana comes the practice of the perfection of giving. To emphasize the practice of giving, we offer the tsog offering to all the spirits. Who are the spirits? For the most part, we can say that they are the spirits of the hungry ghost realm. Geshe-la explains in Joyful Path of Good Fortune that the only food hungry spirits are able to find is that which is dedicated to them by Dharma practitioners. Besides this, they are unable to find any food or drink. This is why it is customary for Dharma practitioners to leave one bite of food remaining on their plate at the end of every meal that they then mentally offer to all the spirits. When we do the dishes after a meal, there is often a good deal of wasted food. It is a good idea to have a special garbage can where we put all our uneaten food. We can then offer all this food to the hungry spirits. If we live in the city, we can sometimes recycle this extra food by placing it in special bins. If such bins do not exist, we can still mentally dedicate the food, and then put it in the regular trash. If we live in the countryside or in the suburbs, we can create a compost heap where we put all our unused food. This compost heap can become our offering to the hungry spirits and later become excellent fertilizer for our yard. Even when we put it down as fertilizer, we can imagine that we are creating a rich ecosystem for all the insects who live in our yard. In addition to offering food to the spirits, it is also important to offer food to the poor or the homeless. Every person we encounter is a karmic mirror of a future life we are likely to have. By giving food to these people now, we create the causes for others to give food to us when we are in similar need.

But before we can offer the tsog offering to the spirits, we first need to re-bless the offerings. A long time has passed since we blessed the offerings earlier, and we may have forgotten their purity. For this reason, we re-bless the offerings.

Actual offering to the spirits

HO This ocean of remaining tsog offering of uncontaminated nectar,
Blessed by concentration, mantra, and mudra,
I offer to please the assembly of oath-bound guardians.
OM AH HUM
Delighted by enjoying these magnificent objects of desire,
EH MA HO
Please perform perfect actions to help practitioners.

We offer the tsog offering to the spirits in exactly the same way as we do all the other beings in the field of merit. We imagine that countless offering goddesses emanate from our heart, scoop up the offering, bring it to the spirits who then partake of the offering through straws of vajra light. We then imagine that they are fully nourished and experience great bliss. We then request them to help practitioners. By befriending the spirits in this way, they can become powerful allies for us in our spiritual path. They can help us arrange conditions for our practice and dispel obstacles from obstructive spirits.

In the practices of Dorje Shugden, we imagine that he enlists the help of all the spirits into countless armies of Dharma protectors who work to protect living beings and their spiritual practice. This is one of the kindest things we can do, because by virtue of “giving them a job” as Dharma protectors, they will come under the care and protection of all the Buddhas as well as create the karma for themselves to be able to find the Dharma in the future.

Send out the offering to the spirits.

HO
O Guests of the remainder together with your retinues
Please enjoy this ocean of remaining tsog offering.
May those who spread the precious doctrine,
The holders of the doctrine, their benefactors, and others,
And especially I and other practitioners
Have good health, long life, power,
Glory, fame, fortune,
And extensive enjoyments.
Please grant me the attainments
Of pacifying, increasing, controlling, and wrathful actions.
You who are bound by oaths please protect me
And help me to accomplish all the attainments.
Eradicate all untimely death, sicknesses,
Harm from spirits, and hindrances.
Eliminate bad dreams,
Ill omens, and bad actions.
May there be happiness in the world, may the years be good,
May crops increase, and may the Dharma flourish.
May all goodness and happiness come about,
And may all wishes be accomplished.

By the force of this bountiful giving,
May I become a Buddha for the sake of migrators
And through my generosity may I liberate
All those not liberated by previous Buddhas.

These verses describe the different ways in which we request the spirits to help create favorable conditions for our own and others’ Dharma practice and for the fulfillment of all their wishes. It is very difficult for beings in the lower realms to engage in virtuous actions. Animals occasionally do when they care for their young. Beings in the hell realms almost never engage in any virtuous actions. Hungry spirits for the most part also engage only in negativity because they are constantly so deprived of resources. We can understand this by looking at areas of extreme poverty in the world today. They are often ghettoized into small areas, left with virtually no resources, and naturally a war of all against all begins to take place. But through pure dedications and prayers by Dharma practitioners, we cannot only give spirits food and nourishment, we can also provide them with opportunities to create virtue for themselves by enlisting them to become Dharma protectors in the ways described above.

How to practise the perfection of giving

I seek your blessings to complete the perfection of giving
Through the instructions on improving the mind of giving without attachment,
And Thus, to transform my body, my enjoyments, and my virtues amassed throughout the three times
Into whatever each sentient being desires.

Giving is the cause of receiving. The perfection of giving is giving with the bodhicitta motivation. There are four types of giving: giving material things, giving love, giving fearlessness, and giving Dharma. We give material things when we provide others with what they need. We give love primarily through giving our time and helping other people feel like they matter to us and we are willing to work for their well-being. We help others feel good about themselves. We give fearlessness by helping others overcome their fear or protecting them from dangers. The ultimate way to give fearlessness is to help others realize no matter what happens they can transform it into the path, and so therefore there is nothing to fear from anything. And we give Dharma anytime we give others good advice. It does not have to take the form of Dharma teachings, it can even just simply be showing a good example. Dharma advice is different than ordinary advice. Ordinary advice explains to people what they should do to change their external circumstance. Dharma advice explains to people how they can change their mind with regards to whatever is happening. It takes as is starting point that our problem is our mind; and this is distinct from our outer problem, which is whatever is happening in the world.

Venerable Tharchin explains one of the best ways of practicing giving is to abandon completely the conceptual thought “mine.” If we do not impute mine on anything and instead consider everything as belonging to others, then we are able to give away absolutely everything. When we think mine with respect to some object, we burn up our merit of having the thing. If we impute “others’” and mentally give it away to them, then we accumulate merit by having those things. A doubt may arise if we give away everything how will we take care of ourselves? The answer is we can practice the giving of keeping. Sometimes the best way to give to others is to keep something in our protection or custody until we are able to give it to others or they are ready to receive it. For example, we can view our home as something we are temporarily maintaining so that we are able to give it away to others later. Even if we later sell our home, we can do so with the intention of giving the money away, using it for the benefit of others, or maintaining our precious human life so we can attain enlightenment for others. We can keep our body so that we can offer it in service to others. We can gain Dharma wisdom with the intention of giving it away to others. Even when we attain an enlightened body, we do not have to think it is ours but rather something we are using to be able to benefit others. In banking, there is something called having a fiduciary responsibility. While they are managing others money, they are supposed to do so for the benefit and for their sake of their clients. In exactly the same way, we can view ourselves as having a fiduciary responsibility to all living beings and manage everything we own for their sake.

Happy Tara Day: Bringing our seven-limb prayer to life

Kadampa Ryan How to Rely Upon Tara, Tara Days

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

Prayer of seven limbs

To Venerable Arya Tara
And all the Buddhas and Bodhisattvas
Residing in the ten directions and the three times,
I prostrate with sincere faith.

Actual prostration is an inner wish to become just like whatever we are prostrating to.  When we prostrate to the good qualities of Buddhas, we are not trying to flatter them, rather we are humbly acknowledging that they have qualities we aspire towards, and our prostration is a commitment that we will rely upon them until we gain these same qualities ourself.  When we recite this verse, we should imagine that all of the countless Buddhas and Bodhisattvas of all three times are joining us in prostrating towards Arya Tara, our common spiritual mother.  Every Buddha and every bodhisattva is different, but we all share a common respect for our kind spiritual mother, and we pay respect to her wishing to become just like her.  We might wonder why Buddhas need to prostrate to other Buddhas since they have already attained every good quality.  They do so for two reasons, as a sign of respect recognizing all of the good that Tara does and to show a good example to everybody else by reaffirming that she is the spiritual mother of us all. 

I offer you flowers, incense, lights,
Perfumes, foods, music and other offerings,
Both actually set out and mentally imagined;
Please accept these, O Assembly of Aryas.

Buddhas do not need offerings from their own side since they already have everything they need.  We, however, need to make offerings because we need the merit, or good karma.  Gaining Dharma realizations depends primarily upon three conditions:  a mind free from negative karma, an abundance of merit, and a steady flow of blessings.  This can be likened to sea lanes free from obstacles, good sails, and plenty of wind.  When we recite this verse, we should imagine that ourself and all living beings surrounding us all fill the entire universe with countless breathtaking offerings.  We should imagine that the assembly of Taras accepts our offerings out of delight, knowing that we are now karmically closer to her and our minds our rich with merit she can subsequently bless.

I confess all negative actions,
The five heinous actions and the ten non-virtues,
That I have committed since beginningless time
Through my mind being overcome by delusions.

The strength of our purification depends upon the extent to which we generate the four opponent powers.  The power of regret is admitting that we have made mistakes and recognizing that if we do not purify, we will suffer the karmic consequences – not as a punishment, but more an issue of spiritual gravity.  This primarily purifies the effects similar to the cause.  The power of reliance means we turn to the three jewels for purification of our negative karma and to seek their help so that we can change our ways.  This primarily purifies the environmental effect of our negative karma.  The power of the opponent force is some virtuous action we engage in to counteract or oppose the negative karma we previously created.  Venerable Tharchin explains that negative karma is like tiny vibrations on our very subtle mind, but if we send an opposite wave towards it, we can neutralize our past negative deeds.  This primarily purifies the ripened effect, or the substantial cause of future lower rebirth.  The power of the promise is a personal commitment that we will not repeat our past mistakes, but instead do something positive.  This primarily purifies the tendency to engage again in negative actions.  If all four powers are assembled, we can quickly purify all of our negative karma, but if we fail to generate these four causes, then our purification will be incomplete.  Any virtuous action can be an opponent force if performed motivated by regret. 

To purification in this context, we should first generate regret for all the negative karma that remains in our mind which can result in lower rebirth, create obstacles to our practice of Lamrim, and interfere with our ability to generate pure faith in Arya Tara.  We then recall the assembly of Taras in front of us and generate faith and reliance in them.  When we engage in the opponent action of confession, we are coming clean with our mistakes acknowledging them as mistakes, without our typical rationalization or minimization for why they don’t matter.  Understanding them clearly as the wrong way to go, we then commit to both ourself and Guru Tara that we will change our ways.  We can then imagine that countless purifying nectars stream down from Tara’s heart, filling our heart and purifying all of our negative karma.

 We can sometimes confuse Buddhist confession with Catholic confession.  In Christian traditions, we confess our wrong deeds in the hopes that God will forgive us.  In Buddhism, we do not need some outside power to forgive us, but we do need to receive purifying blessings.  Receiving Tara’s purifying blessings does not depend upon her forgiving us, rather they will spontaneously come down every time the conditions for them to occur arise, just like sunlight will flood in each time we open the blinds without the Sun having to decide to fill our room with light.

I rejoice in the merit of all the virtues
Collected throughout the three times
By Bodhisattvas, Solitary Conquerors,
Hearers, ordinary beings and others.

When we rejoice in virtue we create a similitude of the virtuous karma we are rejoicing in, as if we engaged in the virtuous action ourself.  Since Tara is the Lamrim Buddha and she has committed herself to protecting the followers of Atisha, when we engage in this practice, we should particularly rejoice in all of the virtue of the Kadam lineage gurus and the millions of old and new Kadampa practitioners.  All of these virtuous deeds are inspired by Tara and rejoicing in these Kadampa virtues aligns us with not only her blessings, but the karmic current of the Kadampas.  We can then ride the “great wave” of their deeds all the way to enlightenment.

Please turn the Wheel of Dharma
Of the great, small and common vehicles,
According to the different wishes
And capacities of living beings.

Buddhas appear in countless Buddhist and non-Buddhist form depending upon the karmic dispositions of different disciples around the world.  We don’t in any way need more Buddhists per se, we are content with anybody moving in virtuous directions depending upon wherever they are starting from.  But here, since this is a practice of Tara, in particular we request the turning of the wheel of Kadam Dharma, the Kadam Lamrim.  Geshe-la says everyone needs Lamrim, whether we are Buddhist or not.  Lamrim is inseparable from living with wisdom.  If we look at the world and social media, we can find countless examples of Lamrim-like wisdom appearing in a variety of different forms that are acceptable to different audiences.  This is a wonderful thing, and is the direct result of Kadampa practitioners praying for the turning of the wheel of Kadam Dharma.  Likewise, Milarepa said he does not need Dharma books because everything reveals to him the truth of Dharma.  Part of the Buddhas turning the Wheel of Dharma includes blessing the minds of living beings to learn Dharma lessons from whatever arises in the world.  When we recite this verse, we should strongly request Tara continue to pour down the wisdom of the Kadam Lamrim in this world in whatever form living beings can accept – which usually means Facebook quotes or funny memes!

For as long as samsara has not ceased,
Please do not pass beyond sorrow;
But with compassion care for all living beings
Drowning in the ocean of suffering.

A Buddha is a deathless being.  They have quite literally conquered death and have the ability to remain in this world, life after life, gradually guiding living beings along the path to enlightenment.  They can do so without ever being subject to samsara’s sufferings.  Their emanation bodies will be born, age, get sick, and eventually pass away, but the actual Buddha remains in this world forever.  When we recite this verse, we pray that Buddhas emanations continue to appear forever.  Buddhas are everywhere, but whether they can help living beings depends upon whether they appear or not.  Them appearing helping living beings is a dependent arising, dependent upon our creating the karma for them to appear.  When we recite this verse, we create the karmic causes for them to continue to appear.  It is important that when we recite this verse we do so for the sake of others.  We can sometimes think, “well I’ve already found the Dharma, so why do I need to pray for this?”  The answer is (1) other living beings matter too, and (2) by praying that emanations continue to appear for others we create the karmic causes for them to continue to appear to us in all of our future lives.

May all the merit I have collected
Become the cause of enlightenment;
And before too long may I become
The Glorious Guide of migrators.

Dedicating our merit is like investing our money.  We put it away in for a particular cause and then it continues to work towards the fulfillment of that cause.  There is a big difference between investing our money and spending it on our present needs.  Here, we dedicate all our merit to our swiftest possible enlightenment so we can then help others attain the same state.  In this way, we ourselves become part of the great wave of Tara’s family.

All my appearances in dreams are the supreme instructions of my Guru

Kadampa Ryan 3. Tantra, Dreams

In the Lord of All Lineages Prayer it says, “All my appearances in dreams teach me that all my appearances when awake do not exist; thus for me all my dream appearances are the supreme instructions of my Guru.” This verse can be understood at two levels: interpretative instructions and ultimate instructions. Interpretative instructions derive teachings from the substance of what appears in our dreams and ultimate instructions derive teachings from considering the nature of the dreams themselves.

How to interpret our dreams as Dharma instructions

Long-time followers of this blog know that I occasionally have very vivid dreams which reveal to me a host of Dharma lessons which I then write up and share here. Normally, these postings discuss how the substance of what appears in my dreams teaches some Dharma lesson. There are many books about how to interpret our dreams and it is a subject of much fascination in the world. Interpreting what appears in our dreams as Dharma lessons is the first level of understanding this verse. My experience has taught me that what exactly appears in our dreams doesn’t really mean anything – seeing a raven in and of itself has no fixed meaning. For one person, it could mean one thing; and for somebody else it could mean something entirely different. Most – if not all – of the books or popular understandings of interpreting dreams that say this appearance means this and that appearances means that in some fixed way for all people are simply an example of grasping at inherently existent things and meanings. If any appearance can mean anything, then how can we accurately interpret our dreams? The answer is simple: we ask ourselves what did we understand it to mean? If we understood either during the dream or shortly after waking up that the raven we dreamt of meant revealing the two wings of wisdom and compassion, then that is what the raven meant to us and that is the Dharma meaning or teaching our guru is trying to reveal to us through our dream. And if we understood the dream to mean we have perhaps watched a bit too much Game of Thrones and it is becoming a strong object of attachment, then that is the meaning our guru is trying to teach us. The same logic can be used for interpreting any dream. The main point is don’t over-think it. Simply ask yourself, “what did I understand it to mean?” That is your instruction from your guru. But it is not the supreme instruction of your guru, it is the interpretative instruction of your guru.

Contemplating the nature of dreams reveals the ultimate instructions of our Guru

The supreme instruction of our guru is the teachings on emptiness. Venerable Geshe-la has said on many occasions the real meaning of meeting him is discovering the truth of emptiness, and understanding the nature of our dreams is the supreme instruction among the teachings of emptiness. Why? Because we all instinctively understand the nature of dreams is mere appearances to mind. Geshe-la says all the appearances when awake are just like these. The only difference between our dream appearances and our waking appearances is the mind to which they appear – our gross waking mind or our subtle dreaming mind. In terms of their nature of being mere karmic appearances to mind, they are exactly the same.

So let’s dive in a bit to flesh this out by looking at the classic example of a dream elephant. Now mind you, I have never personally dreamt of an elephant, but apparently in ancient India, this was a thing! We all know that even though the elephant appeared vividly to us in our dream, there was no elephant actually there. We don’t go looking for the elephant when we awake, but instantly realize that we were just dreaming and when we awoke, the elephant simply dis-appeared – it ceased to appear to our mind. There was never any elephant there. What was there? There was an appearance of an elephant, nothing more. That is why we call it a mere appearance. There is an appearance of something there, but there is nothing, in fact, actually there. It is merely an appearance to mind.

But it appears to be real…

A particular characteristic of this appearance is despite it being a mere appearance, the elephant nonetheless appears to be a real elephant. When we are in the dream, we do not doubt at all the existence of the elephant. It appears to actually be there and we believe it to be there. Now of course, in truth, there is no elephant there – it is just a mere appearance – but in the dream, we believe without a doubt it is there and can generate a wide range of emotional reactions in response to the elephant, perhaps we marvel at its majesty or we tremble in fear if it is charging us. Because we believe (or grasp at) it is real, we experience it as a real elephant and can even be harmed by it, even though both the elephant and ourselves in the dream are nothing more than mere appearances to our mind. When we wake up, we then know without a doubt there was never anything there and we were never actually in any danger. Sure, our dream body was in danger, but we were not.

Communicating with others

If we encounter our friend in our dream, we can even have a very in-depth conversation about the elephant – what it looks like, what it is doing, how it makes us feel, and so forth. We both seem to see, more or less, the same elephant and as long as we do not investigate further into its ultimate nature, we are able to discuss it. If we are satisfied with its mere name, we can communicate with others about it. In truth, we are discussing nothing. There is nothing actually there that we are talking about, but relative to the dream world, we can nonetheless discuss it, have all sorts of opinions about it, and devise elaborate plans for how we are going to ride it and take selfies atop it.

Differentiating ordinary appearance from conception

Sometimes when we are dreaming we are aware of the fact that we are dreaming and we know that what is appearing to our mind is just dream appearances. This is often referred to as lucid dreaming. The things that appear still appear to actually be there doing their thing, but we know this to be false. Though they appear, we know they do not truly exist. Just knowing that they are false appearances does not give us the ability to make the appearances themselves cease to appear. Despite knowing better, they still appear, but we are not afraid because we know they are just appearances. They can’t actually harm us, though they can still harm our dream self. So it is quite natural and indeed appropriate to not provoke the beast and to avoid its charge if we can.

Understanding the relationship between karma and appearance

Where does the appearance come from? It comes from our karma. All appearances are “karmic appearances,” meaning they arise from our past karma. If we gave somebody a rose in the past, we planted the karma on our mind to have the appearance of somebody giving us a rose in the future. Karma shapes the emptiness of our mind into appearance. There are two types of karma – contaminated and uncontaminated. Contaminated karma is karma created with a mind that grasps at objects existing inherently, from their own side, independent of our mind. We believe that something is actually there and that we are actually there, and in dependence upon these beliefs, we engage in some action with respect to that object. In doing so, we create contaminated karma. This karma will later ripen in the form of appearances of something actually being there, us actually being there, and us actually doing something towards that object. None of it is true or real – but it vividly appears to be so, just like our dreams. In contrast, when we know the objects that appear to us, ourself, and our actions are all just mere appearances like in a dream, we create uncontaminated karma. This karma will ripen in the future in the form of appearances that we know to be just mere appearances to our mind, just like a lucid dream.

Most of the time we do not dream about the same things more than once. We see an elephant, but we don’t see that same elephant tomorrow night. Why not? Because every karmic seed only has the potential to ripen as appearance for a certain duration. Some seeds produce appearances that are long-lasting and other seeds produce appearances that are fleeting. This is primarily due to the degree of concentration the mind had when it created the karma in the first place – deeper concentration producing longer-lasting appearances. I have a friend who has narcolepsy. Unlike us, he sleeps maybe 16 hours a day and is awake only eight hours per day. For him, his dream world is more his reality than his waking world. When he dreams, he returns to the same home, the same life, the same family – night after night. He has a job, relationships, experiences, everything. It all appears to him to be real and he experiences it in that way. For him, it is quite common to encounter night after night the same appearances in much the same way as it is normal for us to encounter day after day the same appearances. His dream appearances are not, in fact, any more real than ours are, the only difference is the karmic seeds producing those appearances are of longer duration and waking up doesn’t exhaust that karma. The same is true for us with our waking appearances, they are just as un-real as our dream appearances, but their karmic duration hasn’t exhausted itself, so we continue to see more or less the same things day after day.

Do things cease to exist if they don’t appear directly to our mind?

Sometimes people wonder what happens to the waking world while dreaming and what happens to the dreaming world while awake. When we fall asleep, does the world that appears to our waking mind simply cease to exist at all? Does it shift into a state of utter non-existence? What happens to my narcoleptic friend’s dream world when he is awake? Some people argue that yes, both cease to exist at all when we shift from one world to the other. Their argument for why is if there is no dream mind, there can be no dream objects because an object cannot exist without a mind apprehending it. Similarly, if there is no waking mind there can be no waking objects. When the waking mind ceases, the waking world ceases as completely and irrevocably as last night’s dream. These people say if there is some trace of the dream world that remains while awake or the waking world while dreaming, then we would have objects that exist without a mind, which would be inherently existent objects – something we know doesn’t exist at all.

But others argue that is absurd. When I move from one country to another, the former country I lived in no longer appears directly to my mind. Does that mean that entire country ceases to exist at all when I am not seeing it? Do all of the people I knew and interacted with cease to exist at all when I’m not seeing them? When I remember them, do they then go from a state of total non-existence to a state of existence; but then when I’m not thinking about them anymore, do they cease to exist and function at all? If so, when I call them, how are they able to tell me about all of the things they did since we last spoke? When they engage in actions when I’m not looking, do they produce no results? If I put a message in a bottle and send it out to sea and nobody sees it for six months until somebody discovers it on a faraway shore, what happens to the bottle during this time? Nobody sees it or perceives it. Does it not exist at all? Does our heart cease to function when I’m not thinking about it? There are all sorts of absurd consequences that follow from saying these things cease to exist at all when they are not appearing directly to our mind.

Both sides of this debate have valid points. So how can we resolve this apparent contradiction? The answer lies in understanding there are two types of object – manifest and hidden. Manifest objects are objects known directly by a mind and hidden objects are objects known indirectly by a mind. My friends in China used to be manifest objects to my mind, but now that I have moved to India they have become hidden objects. They still exist and function, but as hidden objects and they are known indirectly. For example, if I saw my daughter enter her room and close the door, she no longer appears directly, but if I have been outside her room the whole time and never saw her leave, I can know without a doubt that she is still in her room even if I don’t give her another thought. If my wife asks where she is, I can answer, “she’s in her room,” and this will be valid and correct, even though she doesn’t appear directly to either one of us. At that time, she is a hidden object to me (but a manifest object to herself). When she comes out of her room, she transitions from being a hidden object to a manifest object for me, just like the bottle arriving on the other shore. She does not transition from being non-existent to existent, she transitions (for me) from being hidden to manifest. But in both cases, whether she is manifest or hidden, she remains equally empty – a mere karmic appearance to my mind. She appears directly or she appears indirectly (even if I am not thinking about her, my mind that saw her enter her room “knows” her to be in her room, thus maintains her existence). There is no my daughter that exists independently of my mind, thus this view avoids the problem of an object existing without a mind apprehending it.

This answers the question of what happens to the waking world when I’m dreaming. It transitions from being a manifest object to a hidden object, and then when I awake, it becomes manifest again. Because the karmic duration for seeing my family, home, job, and so forth have not exhausted themselves, when I awake, there they are again. They did not cease to exist at all while I slept, they simply made the transition from being manifest to hidden, but in both cases, they remained empty of existing from their own side independent of my mind. This also answers the question of what happens to the dreaming world of my narcoleptic friend when he is awake. It doesn’t cease to exist entirely, it merely transitions from being manifest to hidden. The karmic duration of those appearances has not been exhausted, so he will return to his home when he dreams again, but the karma for them to appear directly has ceased while he is awake. They still exist – as dream appearances – but they are simply hidden. This is no different really then how, when we dream, what appears is only a small fraction of the world we understand those appearances to exist in. Our dream moments can have complete pasts and complete futures, even though neither appear directly to our mind. They exist and appear as hidden objects.

Another example worth considering is what happens to a friend who dies but I didn’t know it? I recently learned that a dear college friend died about a week ago. I haven’t seen him in years, but I assumed he was still alive. When I learned that he had already died, I realized I was wrong to think he had been alive. What happened here at a karmic appearance level? When I saw him last years ago, he transitioned from being a manifest object to a hidden object, but he did still continue to exist in this world and had all sorts of experiences with my other friends. When he died, he ceased to exist at all in this world, he transitioned from being a hidden object to an utter non-existent. The karma for him to exist in this world exhausted itself. How he appeared to different people (as a hidden or manifest object) varied, depending upon their karmic relationship to him. My thinking he was still alive was mistaken with respect to conventional appearance. My believing he existed inherently before was mistaken with respect to ultimate truth. In exactly the same way, the people I see in my dreams cease to exist at all when I awake because the karmic duration of those appearances is fleeting, whereas the people who appear in my narcoleptic friend’s dream world continue to exist because the karma hasn’t exhausted itself. But sometimes, people in his dream world die, at which point they cease to exist at all in his world – either as a manifest or a hidden object. But in all cases, these beings have never been anything more than mere appearances to mind, regardless of how they appeared.

Conclusion

Interpreting what appears in our dreams can provide us with many profound Dharma understandings and insights, but these are not the supreme instructions of our guru. The supreme instructions of our guru are the teachings on emptiness, and considering the relationship between what appears in dreams and what appears in our waking state, how things transition from one state to another, and when they exist (as mere appearances) or cease to exist at all reveal to us the meaning of the profound truth of emptiness.

Why does this matter? There are two main reasons – according to Sutra and according to Tantra. First, according to Sutra, by considering these things, we can gain a very accurate understanding of the meaning of the teachings on emptiness. By contemplating this meaning day and night, with respect to both our dream and our waking appearances, we will gradually be led to the final view or intention of Buddha. This wisdom will free us permanently from samsara.

Second, with this understanding, we can understand how Tantra works. When we received the empowerments, our spiritual guide placed within our mind an enlightened being and a pure world. Our future enlightened self and world were born and they came into existence. It is like our dream world we do not see directly very often, except when we are engaging in our tantric meditations. When we arise from meditation (and forget our tantric pure view), our pure world does not cease to exist entirely, it merely transitions from being manifest to being hidden. It is sustained both by our Guru’s compassion and our knowledge that we received the empowerments, even if we are not thinking about either. By engaging in our tantric meditations, we create new karma that will later appear directly to us as our pure world. That pure world is not created anew, it is discovered – our meditations make it manifest, but it has been there all along (as a hidden object) ever since we received the empowerment. The karma creating the appearances of our normal waking samsaric world will gradually exhaust itself and not be replenished since, as our tantric practice deepens, we will stop creating new karma for samsara to appear. We will at some point have “lucid dreaming” experiences of our samsaric world, where it will continue to appear, but we will know it is just a mistaken appearance. Though it still appears, we will know it does not truly exist. We will have overcome ordinary conceptions, even though we still have ordinary appearances. Eventually, through creating enough karma in our new pure world, it will also start to appear directly to us as a manifest object. We will move into the pure world, which is our guru’s pure dream for us. It will become our manifest reality, and we will be able to communicate with him about it, even though we both know everything that appears to us is just a pure karmic dream. Finally, we will be able to help others join us in purity forever.

Modern Bodhisattva’s Way of Life: How to stop holding back

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

Shantideva is encouraging us to go further, to keep moving on, further and further and further, because we hold back.  We know we are holding back.  We are holding back on cherishing some of ourself. We are also still keeping some distance from others, it’s clear.  Perhaps, we are reaching or we have reached the stage where we do cherish others.  Of course we do. But do we care only for others?  Is our interest in others actually a self-interest?  Do we calculate everything through the lens of how things affect us?  We have to keep going forward until finally we have left altogether the world of the self-centered mind.

These times, especially in our societies, people really do need our love, they need to feel that our heart is totally open to them.  If we are really to help the people in our life, they need to feel that our heart is totally, totally open to them.  It is so important.  They must feel that we want to let them in. But there is still a part of our mind does not want to.  We have to overcome this, otherwise they sense it, and there is an obstruction for others, too.  With respect to the people we are to help, we have to open our hearts to them, they have to open their hearts to us.  When this happens, beautiful things will come then. Otherwise, there remain obstructions.

To protect themselves, people keep in place so many barriers, don’t they?  Everybody does.  There are so many barriers that we are keeping firmly in place.  How can we expect others to take down and remove their barriers, if we are not prepared to do so ourselves? They are not going to take down their barriers if we don’t take down ours. They sense, we sense, they sense.  If others are to be open with us, if they are to open their heart, which they need to do, then we have to open ours.   Opening our heart in this way is actually part of our Tantric practice of loosening the channel knots.  We need to invite everybody into our heart, literally, where we see all of reality taking place within our indestructible drop. 

Geshe-la and Shantideva are encouraging us to ‘forget our object of self-cherishing.’  We know that there is fear in our own mind at the prospect of that.  It seems dangerous to forget about the object of self-cherishing.  What would that mean? What would happen? Just forget about myself?  That seems dangerous, doesn’t it?  It seems dangerous as well, highly dangerous to go completely into the worlds of others.  What are we going to find there?  We do feel afraid, don’t we?  We believe that we would be so exposed, so vulnerable, so we hold back, even just a little bit, we hold back thinking we are protecting ourself. We keep a little bit our distance. We do not completely open our heart.  We have got to overcome this one, go further and further. This is what Shantideva is encouraging us to do, through familiarly, applying effort. 

We need a tremendous amount of faith, a tremendous amount of trust. We need to trust this Dharma jewel of equalizing and exchanging self with others.  Geshe-la says in Eight Steps to Happiness to transform our mind in such a radical way, we need deep faith in this practice, an abundance of merit, and powerful blessings from a spiritual guide who has personal experience of these teachings.  And he says with all these conducive conditions, the practice of exchanging self with others is not difficult.

These last two or three verses help us to overcome any fear.

(8.118) Out of his great compassion,
Arya Avalokiteshvara even blessed his own name
To relieve living beings from the fear of self-cherishing;
So I should recite his name mantra to receive his blessings.

(8.119) Do not turn away from learning to cherish others because it is difficult.
For example, a person’s lover may once have been her enemy, the mere sound of whose name induced fear;
But now through familiarity she cherishes him
And becomes unhappy when he is not around.

(8.120) Thus, whoever wants to swiftly protect
Both themselves and others
Should practise this holy secret
Of exchanging self with others.

Geshe-la describes samsara as the experience of a self-centered mind.  The samsaric world is a reflection of such a mind, in no way existing from its own side.  And we know the samsaric world is a suffering world. It is a world inhabited by suffering living beings who also in no way exist from their own side.  How can we bring such a world to an end? Only by destroying the self-centered mind. We do this through exchanging self with others and the wisdom realizing emptiness – chapter 8 and chapter 9 of Shantideva’s Guide.

Through compassion, naturally arising from exchanging self with others, conjoined with wisdom, we create an enlightened world in which there is no suffering.  If we think deeply from the point of view of emptiness, this is the only way to bring suffering to an end. There is no other way.  We cannot bring an end to suffering in samsaric world because that is its very nature, isn’t it?  Therefore, we must end the samsaric world itself.

Modern Bodhisattva’s Way of Life: We are parts of a living whole

Kadampa Ryan 2. Modern Bodhisattva's Way of Life

After describing the practice of equalizing self and others, and giving us encouragement to train in this practice, describing its benefits, special advice and so forth, now Shantideva goes on to describe the practice of exchanging self with others.

(8.113) Seeing the faults of cherishing myself
And the many good qualities of cherishing others,
I should completely forsake self-cherishing
And become familiar with cherishing others.

(8.114) Just as I regard the hands and so forth
As limbs of my body,
So should I regard all living beings
As limbs of a living whole.

Again, Shantideva is helping us develop a new view of ourselves, as part of the body of all living beings.  Because all the parts of a body are united in a single whole, each part takes care of all the others.  In the same way, if we view ourselves as a part of the living whole, we care for each part.  The main point is this is a view we need to train in.  We have to apply effort to come to see ourselves as inseparably part of the same whole.  The hand does not think it is just a hand, it considers itself the body.  Every being, including ourself, is part of the fabric of our mind.  Others are literally parts of us, each being is part of our life.

(8.115) Through the force of familiarity, I generate a mind
That grasps at I with respect to this non-self-existent body;
So why, through familiarity with cherishing others,
Should I not develop a mind that grasps at I with respect to others’ bodies?

The main practice of exchanging self with others is to identify with all living beings.  Our “I” is just a label, we are what we identify with.  At present, we identify with something that does not exist at all, an inherently existent I.  But with familiarity, we strongly believe it to be ourselves.  This is just a question of familiarity, there is nothing about this non-existent that is us other than the fact we identify with it.  If we train in identifying with others, we can gradually come to literally feel ourselves to be all living beings, and to consider each being as part of ourselves.  Since we naturally cherish whatever we consider ourselves to be, if we consider ourselves to be all living beings, we will naturally cherish all living beings. 

If we make this one change in recognition, the entire Mahayana path falls into our laps almost effortlessly, and with it enlightenment.  Geshe-la says in Eight Steps to Happiness that the path to enlightenment is very simple:  all we need to do is change the object of our cherishing from self to others, and everything else follows naturally.  This means to attain enlightenment, all we really need to do is take as our main practice identifying with all others as ourselves.  When we see others, think “this is me.”  When we see ourself, think, “that is others.”  Again and again and again, we train.  With familiarity, this will become our view.  Then, everything else comes naturally.

(8.116) Although I work for others in this way,
I should not develop pride or pretension;
And, just as when I feed myself,
I should hope for nothing in return.

We discussed this in detail in an earlier post, but I find it important that Shantideva repeats it again.  We shouldn’t think we are special because we are training in exchanging self with others or that we are on the bodhisattva’s path.  This is a trick, a deception.  Our self-cherishing hijacks our Dharma to make us feel special and important.  Many great spiritual leaders – and many local resident teachers – easily fall into this trap.  I know I did, I know I still do. 

(8.117) Therefore, just as I protect myself
From anything unpleasant, however small,
So should I become familiar with
A compassionate and caring mind towards others.

It is familiarity that will take us to the point where we have exchanged self with others.   That is what we do over these next few verses.  We try to become more and more familiar with cherishing others and letting go of the cherishing of ourself.   At the end of the day, the practice itself is quite simple:  we keep thinking I with respect to others’ bodies, until we have actually forgotten altogether the object of our self-cherishing.  The object of your cherishing becomes only others.  At first the object of cherishing will become others.  With equalizing self and others, still to some extent there will be some self-cherishing.  But we learn to cherish only others. We continue with this training, until finally we cherish only others. That is the difference.  Geshe-la said in Eight Steps to Happiness that we need to forget our object of self-cherishing.  We can just forget it completely and think only of others.  This is what we are striving for.  Again, that doesn’t mean we don’t still take care of ourself.  We just take care of ourself so that we are of better service to others.

Happy Protector Day: Tapping into Dorje Shugden’s Power

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

The 29th of every month is Protector Day.  This is part 7 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.

The remainder of the sadhana is largely making requests to Dorje Shugden.  Before we get into the specifics, I want to now explain some general advice on how to increase the power of our making requests to him.  These apply equally to the meditation break as well as the meditation session. 

First, the extent to which he can help us depends on the degree of faith we have in him.  If our faith is weak, his protection will be weak.  This is not because he is holding back it is because our mind remains closed so he has few points of entry for bestowing his blessings.  If our faith is indestructible and infinite, then his protection of us will be infinite.  If we understand this we will realize that our primary training in the practice of Dorje Shugden is increasing our faith in him.

Second, he can help us to the extent that our motivation is pure.  When our motivation is pure, it is like we align the crystals of our mind perfectly with the light of the deity.  To improve our motivation, we need to train sincerely in Lamrim.  The main function of Lamrim is to change our heart desires from worldly ones into spiritual ones.  Once we get our motivation right, everything else naturally falls into place.  It is the mental factor intention that determines the karma we create, so intention is the most important.

Third, he can help us to the extent that we realize that he, ourselves and everything else are empty.  The main point is this:  Dorje Shugden isn’t anything from his own side.  He is as powerful as we construct him to be.  We can construct him as an ordinary being or as an infinitely powerful protector.

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 bodies.  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.  How Dorje Shugden protects us in our present and future lives is easy to understand.  But how can he provide us protection in our past lives when they have already passed?   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, it can be as if we effectively have practiced our whole life.  When we go to normal psychological therapists, they help us process our past so that it is no longer a drag on us.  In the same way, by requesting Dorje Shugden to transform our past experiences into a cause of our enlightenment, we receive special blessings to view these events differently.  We may even come to view our greatest past trauma as our greatest life blessing.  Such is the power of Dorje Shugden and the truth of emptiness.

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.