Khenpo Lodro Donyo Rinpoche on Practice for Others
I recently arrived home from a wonderful and highly recharging six-week period in India. While there, I split my time between Mirik, near Darjeeling, where Bokar Ngedhon Chokhorling (Kyabje Bokar Rinpoche’s seat in India) is located, Ralang, Sikkim, where His Eminence Gyaltsab Rinpoche’s seat-in-exile is located, and in Varanasi/Sarnath.
As I posted before I left, I had intended in requesting the ven. Khenpo Lodro Donyo Rinpoche, the dharma brother and direct heart-son of Kyabje Bokar Rinpoche, for some thoughts regarding the way we may be of benefit for people through the practice of ritual and the recitation of prayers and mantras for those who are sick, dying or who have passed away. While I was in Mirik, an old friend and former professor emailed me regarding the launch of changchub.com. He was quick to offer compliments regarding the structure of the site, and also expressed: “offering prayers on the behalf of others is something deeply established in the monastic tradition of the Himalayas; however, it is quite new to our culture.” Then he posed an excellent question: is it time for this in the west, and may such prayers be offered by lay people as well as monks?
This question is a good one. Thank you for bringing it up Robert!
For me, it raises questions in terms of what the true difference between the lay practitioner and the ordained practitioner may actually be- it reminds me of both the Vimalakirti Sutra and also the spirit of enquiry expressed in Vipassana (Tib. Lhaktong) meditation.
So, what is the difference between lay and ordained? Additionally, the question can be extended to what is the difference between “eastern” and “western” cultures?
Clearly, the goal of reflecting on these questions in an open way is not to carelessly toss the relative differences aside, as wonderful beauty exists in both lay practice with its endless possibilities for practice, as well as that of the cloistered support of the ordained sangha member. Then there is the natural beauty of the difference between being from Brooklyn and Darjeeling, for example.
However, perhaps it is possible to see that despite the apparent differences the same dharma is shared; the nun and the householder share the same essence- the root of the essential sameness is the point. At least that’s the way I came to formulate my answer to the question posed. We bring the tone and flavor to our own actions- a monk or nun with a busy distracted mind is the same as a layperson with a similarly distracted mind. Likewise, a layperson with clear penetrating recognition of the suchness of their mind is no different from a nun or monk with a similar view. That said, the ordained sangha performs the vital role of preserving the actual lineage- but it should not be forgotten that as lay-people, when we receive instructions and practice them, we too are preserving a practice lineage.
As for offering prayers or performing ritual practice for others; making such offerings and dedicating the merit of practice for others is of immense benefit to the recipient. It helps to create the conditions of peace and the alleviation of suffering; it is an act of kindness, a reminder of our interconnectedness, and an act of skillful-means. It seems to me to be the fresh-faced other-side-of-the-coin that is meditation practice; something that is often seen as solitary, often aimed at individual personal spiritual development, and perhaps in the West presented in an all too myopic fashion. Maybe we could benefit from being shaken up a bit and made to exercise more of the compassion side of the wisdom/compassion relationship…
I would like to return to this subject in the near future, as I feel that it’s an important one, but for now, I’d like to share Khenpo Rinpoche’s wonderful instructions.
As I had previously intended on asking Khenpo Rinpoche what should be done to benefit those who are sick, dying, or have passed away, on July 5th, I happily took this extra question to him as well. There’s a great bio of Khenpo Rinpoche at the gompa’s website: http://www.bokarmonastery.org, if you’d like more information about him, the late Kyabje Bokar Rinpoche, and Bokar Ngedhon Chokhorling.
Ven. Khenpo Lodro Donyo Rinpoche on Practice for Others
When one is going to die, you should try your best to pacify the dying person’s mind. Try to bring peace. If the person is Buddhist then you can recite the lineage masters’ names, or for example “Karmapa Chenno” (Karmapa think of me), as well as one’s own root master’s name. If the person has died, you can whisper these in the person’s ear in a pleasing voice. You can also recite the names of various Buddhas and Bodhisattvas, for example, Amitabha (mantra: Om Ami Dhewa Hri), or Chenrezig (mantra: Om Mani Padme Hum), or some other mantra; whatever you know.
These are very important. You see, when one is dying as well as for the person who has passed away, after their death, while in the Bardo state hearing the names of Buddhas and Bodhisattvas and lineage masters makes one recall the Dharma; it is like a positive habit where one remembers the dharma and then can easily be liberated. This is very important.
If the person is non-Buddhist you can see if the person likes hearing the names and mantras of Buddhas and Bodhisattvas or not. If one likes to hear the names and mantras of Buddhas and Bodhisattvas and they are not Buddhist that’s fine.
If one dislikes hearing such names or mantras then you shouldn’t say them, but mentally you can visualize or recite the names and mantras of Buddhas and Bodhisattvas to help the person who is either sick, dying, or has died. You should also visualize yourself as Chenrezig or Amitabha while your mind and the mind of the deceased person are merged, and then meditate. Also, you should do tonglen. You see, you should send your happiness, your virtuousness, your peace, to the person who has passed away- expelling their sorrows, fear, and unhappiness. This is an excellent time to do tonglen practice.
Without saying anything, you can also mix your mind with the mind of the person who has died and rest in the Mahamudra state.
These things, along with meditation on love and compassion are the best things that you can do.
When one is sick you can do Sangye Menla (Medicine Buddha), Lojong, and others, Guru Yoga, Dorje Sempa (Vajrasattva)- anything that purifies. You should try your best to examine what is best for the particular person- check the situation.
Basically, any practice can be done for the person who has died. Often though, it is good to do Amitabha so that the person may be reborn in Amitabha’s pure land. You can do the Dewachen Monlam many times, for forty-nine days, or three weeks, or one week even- or alternatively you should do the longer Amitabha practice if you know it and have the time.
All of these things will help.
[Note: While Rinpoche and I were talking, I specifically brought up to him the fact that for some in the West the dedication of prayer or ritual offerings for the benefit of those who are sick, dying or have died, may seem new as it tends to be less emphasized when one normally thinks of Dharma practice, and I asked if it is okay to perform such activities. Khenpo Rinpoche was very enthusiastic in his response, saying that indeed anyone can do practice for others. One can do whatever practices that they know. The most important thing is that one is trained in the practices that they are doing for others- this means that if the practice requires an empowerment and reading transmission, then these must be obtained, as well as whatever subsequent instructions are necessary to perform the practice. Practicing for others should not be seen as limited to ordained sangha members. He was very definitive in expressing this.]
May this be of benefit!