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Posts from the ‘Buddhism, Buddhist Chaplaincy, Buddhist Prayer and Ritual, Vajrayana’ Category

23
Nov

On how to get soul: chod and the practice of freeing ourselves from slavery…


I was recently in Wilmington, North Carolina in late October for my wedding.  It’s a very beautiful small town that hugs the Cape Fear river, which, like most early cities and towns, was dependent upon a waterway as a means of transportation, both out to the Atlantic Ocean, and also further inland.  We spent a week down in Wilmington trying to add a few days of relaxation to the planning and organization of the wedding.  While there I was able to spend a morning practicing chöd on the beach during sunrise.  For a brooklynite, the ability to spend time in meditation facing the rising sun on a beautiful quiet beach is something of a luxury.

While I was aware of the fact that there had been an active slave trade in Wilmington, I had not realized the extent of Wilmington’s strategic location in the trade of slaves.  Fortunately, or unfortunately, due to the danger of trying to moor ships on most of the islands that make up North Carolina’s Outer Banks, the Port of Wilmington, situated inland on the Cape Fear river was much safer, thereby providing a major point of forced disembarkation of slaves.  In fact, the black slave population of Wilmington out numbered the white non-slave population by 2 to 1 by the mid 1800’s.  The skills and knowledge of black slaves was vital for the growth, success and expansion of the town; it is quite probable that Wilmington’s survival as a vibrant economy due to its being rooted upon a firm economic base built upon the blistered and broken backs of its former slaves.

In this respect Wilmington is no different from a variety of other cities, towns, countries, and empires whose success, basic stability, infrastructure, and rich cultural growth has been secured and “enriched” by its slaves.  Indeed, like it or not, the history of humanity can certainly provide a variety of such cases of how the enslavement of other humans “benefitted” the culture of their oppressor.  Sadly, in many ways this dynamic continues into the present day.

With this in mind, and as a means of returning to the sacred geography that I explored in a blog post last year, I decided to spend time doing chöd on the beach not far from the inlet of the Cape Fear river; all the while trying to remain aware of my inner slaves and all the ways that I enslave different aspects of myself.  I wanted to touch upon all of the ways that I enslave myself, enslave aspects of my personality, how I project rigid ideas upon myself, and like a coy and brutal slave-master, how I benefit from such suffering.  That Wilmington can act as the support for my practice of chöd, that its rich history of being a place where the dreams of humans were crushed and suffocated by a racist ruling class can offer a ground and support for practice is important.  Perhaps Wilmington, as a reminder- or symbol- offers us the potential for great inner growth.

Slavery, especially inner-slavery is an important thing to contemplate.   Even more, the way that many people disassociate from the history of slavery and all of the ways in which it still haunts us is something that I find disturbing.

There is so much terrible violence that we commit towards ourselves in a unconscious manner out of fear, or a sense of insecurity, or of flat-out self- hatred.  There are so many ways in which we subjugate aspects of ourselves, be they qualities, propensities, or habitual reactions, with the same control of a slave master.

And so, with the warm rising rays of the morning sun as a witness; a glorious bindu drop amidst the crashing of waves of the atlantic ocean, and with the wind whistling though tall beach grasses, I invoked the mandala of Machik Labron and Prajnaparamita. With qualities of edgelessness, and without specific orientation within time or space, I wanted to stretch myself , so that the tragic history associated with the slave trade and all of its ghostly remnants could be included within my practice, that all of the terror and the brutal subjugation of others could be heard.

I tend to feel that with any particular spiritual practice it is important to blend what tradition dictates, the transmitted instructions of one’s teacher/tradition, with what is alive within ourselves.  At the end of the day it is our story, the story that we carry with us, the story that we have made for ourselves that we bring to our practice.  The way that we construct this story, it’s highs and lows, it’s holy sanctified ideals and its skulking demonic shadow beings are what we bring.  Our desire to do, and be, good, as well as our fear of failure and being seen as failure.

In exploring slavery as a metaphor for the way in which we fail to notice our full selves I am reminded of course I took in college on African Philosophy taught by a brilliant Kenyan philosopher, Dismas Masolo.  Some of what was touched upon within the curricula of this class included an examination of the early historical affirmation that Africans were in many ways sub-human.

For example, Immanuel Kant, one of the giants of western philosophy writes in Anthropology from a Pragmatic Point of View: “Humanity exists in its greatest perfection in the white race.  The yellow Indians have a smaller amount of talent.  The Negroes are lower, and the lowest are a part of the American peoples.”  Martin Cohen, the editor of The Philosopher, wrote in a review of D.A. Masolo’s African philosophy in Search of an Identity, “…Kant, for example, had argued that the ‘original human species was white, appearing as dark brown’ only as a result of oppressive climatic conditions, whilst Hegel wrote similarly that ‘the characteristic feature of the Negroes is that their consciousness has not yet reached an awareness of any substantial objectivity’. In Africa, life was not a manifestation of dialectical reason but rather, as Hegel put it, ‘a succession of contingent happenings and surprises.'”  The justification for subjugating others appears timeless- it is amazing how easily we demonize others, sometimes with shameless effortless ignorance.

Equally amazing is how we take credit for the fruits of the work of our inner-slaves.  Just as the slave owner assumed ownership of what was tilled within, and born of his fields; or the madame at the brothel whose “hard-earned” wealth was collected upon the broken bodies and broken dreams of her two-bit whores (to quote Theodore Dreiser); it can be scary when we look at how much credit we take for the fruits of the parts of ourselves that we would rather ignore, the parts that we keep drugged, shackled, and subdued with cruelty.

While we assume our position at the head of the table, decked out in all of the fineries of our best projections of ourselves, dining upon the finest foods, receiving the accolades that deep down we feel we really deserve, entertaining our every whim and fancy- our self-hatred and inability to dynamically embrace the parts of ourselves that we may fear that others will come to know of often rules with the same tight fist as the cruelest slave owner.  And just as such slave owners were known to rape their slaves, I wonder how we secretly rape the unintegrated parts of ourselves; secretly proclaiming love and acceptance of the parts of ourselves that we may indeed love, but fear, and perhaps secretly hate because we feel that we may know that they are integral parts of ourselves.

Ironically, it may just be that the most enslaved parts of our psyche may be the ones that we refuse to own; the ones of which we refuse to be conscious.  They also may hold immense power and utility, if we could just be with them, just accept them…

As a chaplain I witness many people (patients, their friends or family, as well as staff) try to shackle their fears, to hide away their anger and sense of loss, to turn away from their sense of powerlessness, and to try to disguise their shame.  I can see this in part because I try to explore these things within myself.  It is not easy to notice things about ourselves that we are uncomfortable with- let alone loathe or fear.  And yet in seeing this in myself and in others, I am often reminded of how naturally we create our own suffering.

I sometimes wonder about how as Buddhists it is possible to secretly hide away the slaves of aggression and anger, how easy it is to distract ourselves from truly knowing, exploring and interfacing with the way these feelings arise.  That we might prefer studying the paramitas as a way of feeling good about ourselves but not really noticing, not taking stock, of how easy it can be to associate with a conceptual modality, a structural paradigm, rather than something that genuinely arises from our heart/mind complex. Even the idea of Buddhist practice offers a false sense of not being a slave owner.  In this way, the overly friendly, overly compassionate Buddhist who is unaware of the horrors bubbling just under their surface can also become a slave owner by brutality repressing drives, emotional impulses and feelings.  If not observed carefully, Buddhist practice affords wonderful ways of running away from oneself (if that is what you want to do).

In offering my steaming organs, the sun and moon of my eyes, the deep vital essence of my marrow, the mountain range of my fingers and toes, the ocean grasses of my hair, my flayed skin, the ground of the mandala offering, I contemplated what freeing a slave means.  If I am to free my inner-slaves shouldn’t I do so in a way that allows for having a relationship with them in the future?  Wouldn’t that presage deep growth and acceptance around just why I ghettoized an aspect of myself?  And in having some sense of how and why I do this to myself, around my conception of myself, doesn’t this offer a wonderful means of connecting with others who find themselves with a whip in their hand, or fist raised in the air towards themselves?

In consciously releasing our slaves, with awareness, offering witness of how we maintained them for years, perhaps even a lifetime, I wonder if we can also allow them to remain part of us, in relationship with us, as liberated beings; liberated parts of ourselves?  If this is the case, then the story of our aggression towards these ways of feeling is an important and powerful thing to honor.  Knowing these stories around and within ourselves can create a natural sense of connection and intimacy with others in a way akin to the paramitayana.  It may very well be that this awareness of our emotional history is central to honestly approaching the paramitas.  Otherwise it can be very easy to inadvertently use the dharma as a tool to subjugate and maintain slaves.  There may be the desire to release our slaves and “banish” them from our sight so that we never have to see our folly- this however prevents any honest growth and real witness of the story of our inner-ghetto beings.

I suspect that as we become more familiar with freeing our slaves and trying to maintain relationship with them, in accepting the hard truths which can become precious gifts, we can relax our grip around things specifically needing to be a particular way.  In letting go, forgiving, and remaining in relationship, the dharma doesn’t become any one thing in particular; it becomes all things.

We, the creators of the new black generation,/ want to express our black personality/ without shame or fear/ If this will please the whites, much the better/ If not, it does not matter/ We know ourselves to be beautiful/ And also ugly/ The drums cry/ The drums laugh/ If this will please the whites, much the better/ If not, it does not matter/ It is for tomorrow that we are building our temples/ Solid temples we will ourselves know how to/ construct them/ And we will keep ourselves straight/ On top of the mountain/ Free in ourselves.      -Langston Hughes


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14
Oct

on taking things for granted, and how we spiritually bypass…

In re-examining The Biographies of Rechungpa by Peter Alan Roberts for an earlier post, I came across  details surrounding the colophon from the Life and Songs of Milarepa that are quite illuminating.  Roberts suggests that the 14th century collection of songs, known as the Life and Songs Shepay Dorje,  the source for what is popularly known in translation as The Hundred Thousand Songs of Milarepa, was actually intended to be a secret text; a text with a limited readership- a special means through which one might receive instruction and inspiration from Jey Milarepa himself. I find it particularly fascinating that this book, which can commonly be found in any number of bookstores, was once intended to only be shared by repas who were undergoing training in a manner similar to that of Jetsun Milarepa and his cotton-clad disciples.  This piece of information illustrates, for me, how easily I have taken this book for granted as well the height of regard for which this particular set of teaching songs has been held.

Of course this is common with many books that one finds in any section of a bookstore that offers a selection of books on Tibetan Buddhism or Vajrayana.  One can easily purchase translations of The Six Yogas of Naropa, or texts on Mahamudra or Dzogchen, Yidam practice, Chöd and other topics whose surrounding lineages of practice are still kept secret and guarded out of respect for the efficacy of such practices.   Very few Tibetan monks, and unfortunately even fewer nuns, had access to these same texts that we now throw in the back of the car, fail to re-shelve at the bookstore, or even just casually leave out on a coffee table or the floor for that matter.  If we like, for not that much money, we can purchase a translation of the Chakrasamvara and Hevajra Tantras or commentaries of the Guhyasamaja Tantra.  You say you want a copy of the Karnatantra; the Bodyless Dakini teachings that Rechungpa brought from India to Tibet?  No problem- if you want, it can even be delivered right to your home.

It’s fair to say that the genesis of most of these works is unknown.  By this, I mean that while there may be a known attribution and transmission lineage specific to each text; a world completely unto itself;  it took an unknown process that lead to the spiritual experience which inspiried the composition/revelation of these texts.  Truly understanding what rests at the source of these works, and what they point out is difficult.  The experiences of Tilopa or Naropa, of Aryadeva, or Krishnacharya are difficult to fathom.  Yet we have their works in translation- manuals of liberation techniques, pages blessed by the buddha qualities embodied by each master who revealed them.  While the majority of tantric Buddhist texts haven’t been translated, those that have- core lineage texts- are readily available.

One might ask, “Well, if access to all of these wonderful meditation manuals is so easily obtained, this must truly be a boon for our practice, no?”  Indeed, this is a wonderful thing, we are very lucky to not have to risk our life to obtain access to the dharma as many in the past have had to.  And yet, every wonderful thing also has a potential shadow, and I wonder about how easy it is to become jaded by all this easy access.  Occasionally, I worry about easily we take for granted just one book which may represent the entire life experience, the great inner struggles and blissful insights, the fears of mediocrity, and the sense of grounding of such great teachers like Milarepa, and Machig Labdron, to name just two.  Just one book contains the realizations of an entire lifetime.  It contains an entire world.  Yet it is easy to find that one book is often replaced by another, consumed with an ease and sense of entitlement that may perhaps undermine the very sacred meaning behind the genesis of each book.  It is quite possible that before we know it, we have a personal library of the translated oral instructions of a variety of wisdom traditions while our inner spiritual flame, our interior process, struggles to maintain itself.  It’s easy to take all this wonderous access for granted; to become “spiritually engorged”.

Chögyam Trungpa Rinpoche treats this problem within his classic work Cutting Through Spiritual Materialism, and Robert Augustus Masters offers a wonderful honest treatment of this within his work Spiritual Bypassing: When Spirituality Disconnects Us from What Really Matters.  Spiritual bypassing a term for the way that we use our spirituality to separate us from honestly feeling our emotions and from using our spirituality to defend our own faults and shadows.   It is amazing how little growth and self-exploration we can allow ourselves through justifying our habits, our easy reactions and our shadows by chalking them up to “wrathful activity” (You know, I’m angry and that’s why I practice Mahakala), through the nature of ultimate reality (It’s all just an illusion anyway), or by being overly nice and compassionate as a means to feel better about ourselves and (sometimes to make us feel better than others).

What happens when we become jaded?  When we say things like, “yeah, I know about all of the aspects of completion stage meditation from all the books that I have read”, what are we really saying?  It sounds to me as if we have cut ourselves off from intimately knowing ourselves.  It sounds as if we are hiding behind knowledge and not allowing the often messy and painful process of insight and wisdom about ourselves to occur.

I have come across a number of very well read Buddhists who have read and memorized great quantities of Buddhist texts who also seemed to lack basic concern for others- who would snap at those with lesser learning, and even refuse to offer support for those around them who were struggling.  As if hypnotized by the wonderful image of the inner cartography that they were studying, they had become separated from the awareness that in order to start a journey we must put the map down so that we can actually begin.  If we try to read a map and walk simultaneously we easily lose our orientation.

I’ve also seen many folks shun basic bodhicitta practice for practices that deal in a more head-on way with emptiness; more secret practices, higher ones, implying that loving kindness is basic.  Actually, it can be excruciating to try to be there for others.  Kindness in the face of adversity, or aversion for that matter, is not as easy as reading a book about it.  It can be much more convenient to rest in the thought that “my self-centeredness doesn’t exist, it’s empty of any self-nature”- therefore it’s unnecessary to really look at it in the face to see where it’s coming from.

There is also the phenomena where disciples of teachers maintain a sceptical eye and caustic attitude towards other fellow students, other dharma siblings, for whom being part of the inner-circle is something of an eddy that they become stuck in along the river of thier spiritual life.  They fail to realize that we have all of the most wonderful inner-circles within us.  Why exclude others?

In wondering about all of the ways that we fool ourselves as we take things for granted, my curiosity often moves towards my own spiritual bypassing; around my periodic naiveté, and the way I take for granted all of the easy access I have had to the Dharma over the past fifteen years.  I can acknowledge my hard work, my own personal insights and feel gratitude for my inner growth, but it is very humbling to notice how all of these wonderful sides of the spiritual path can be forgotten when I fall out of connection with others, or when I do not maintain a certain critical eye regarding my practice, or when I shy away from difficulty with unconscious ease.  I’m sure that many readers can identify with some aspect of my experience, we have all done these things and it often goes unnoticed.  When we apply the rosy light of spirituality to our behaviour that is rooted in hiding from others, hiding from our pain, and retreating into separation, we can very easily find wonderful defenses, wonderful ways to support us in not growing, in not changing (which is what growth is), and with not experiencing pain- a profound impetus for, and perhaps symptom of, growth.  Sometimes we take for granted that we know ourselves at all.

These days its possible to receive dozens of empowerments, many different specific instructions, meet with many different spiritual teachers, and read many books that in the past were kept concealed, hidden to be revealed at the right time for maximum effect in one’s spiritual practice.  That’s a lot of stuff.  It’s not all bad, but it also seems possible for one to inadvertently suffer from a form of “spiritual diabetes” for lack of a better term.  We have so much.  Need so much.  Often, we want so much.  Do all the extra things, the personal libraries of sutra and tantra, the mountains of blessed substances from our teachers, make our spirituality more honest, stronger, more humble?  Does that make it better?  Why do we need it?

In my own life, I know that when I am plagued by my feelings of inadequacy or lack, I sometimes think, “Hmm.  Maybe I should go back to India.  Maybe I should go see my lama and ask for a really wrathful practice to get rid of these feelings”.  To get rid of these feelings.  In essence to split with them, to create a subtle distinction between those hard feelings and what I have an idea about what I should be feeling.  I’m sure that others can identify with the feelings behind this kind of thinking.  It’s a form of running away, a way of not facing with what I am feeling right now, of not being with what is arising in the moment and trying to get to know what it means, to notice its origin, and it’s effect- of creating further duality.  Where does my feeling of lack and inadequacy come from?

In the parlance of Chöd practice: can I let go of holding on to the demon of lack and inadequacy?  Rather than go on pilgrimage somewhere to accumulate merit when we feel terrible, what if we went on pilgrimage with ourselves?  Rather than hiding, or hoping that adding a new practice will solve our deeply rooted suffering, what if we stopped, and touched the earth, as the buddha did and experienced the torment, our maras, and begin to enter into relationship with them?  What would happen if we stopped buying books for a while, stopped seeking out the next teaching, and really sat with what we have.  I suspect that we would find that we are more full than we recognize at first glance- that we have all that we need already.

10
Sep

on making offerings to those who have passed: bearing witness to september 11th


It is not uncommon when I am working in the hospital for people to ask me why it is that they suffer.  Why, for example, is their loved one dying?  Why is their medical treatment not working as well as they would like? Why they have been put in this terrible position? How could any of this be possible?

These are all personal september 11ths.  They are intense moments of tragedy and fear, of worlds (and lives) imploding, of being touched in a way in which life will never be the same.

I was speaking with a friend recently about September 11th- she shared with me the fact that for her, the worst thing about September 11th was the sense of fear and uncertainty.  Of course, the massive loss of life and the ripples of pain that were caused on that day is tragic and truly difficult to fathom, yet there is something of importance and meaning in my friend’s admission. September 11th created a sense of vulnerability and profound uncertainty.   This uncertainty, and it’s attendant vulnerability, was so palpable and new that it seems to remain a confounding symbol of the fear, the shock, and the seemingly unreal nature of what occurred on that day.

Just as I cannot provide an answer to a patient who asks me why their cancer has metastasized, why a newborn baby dies, or why God created the depression or psychosis that a patient may experience and suffer from, I am not sure that we will ever know what September 11th means in an absolute and definitive way.  The meaning of such difficult and painful experiences seem to change as we do.  Indeed, perhaps the meaning is different from moment to moment- it may be that an absolute meaning is convenient in that it lets us off the hook from continuing to feel, and interact with, what arises.

In this spirit, I feel that spending a moment to consider what September 11th means for us right now can be of value.  How does it sit with us now?  How do we sit with it? What has our process of getting here been like?  Can we let ourselves sit with whatever comes up, with whatever feelings arise?

I would like to offer a prayer to Amitabha, written by the wonderful Karma Chagme (a 17th century Kagyu and Nyingma Buddhist master), for all of those who passed away on that terrible day, as well as for all of those who passed away afterwards, suffered afterwards, and to all who have suffered during the two wars that arose following September 11th. May they not be forgotten, may we remain witness to their stories, may their suffering be pacified, and may they experience expansive wholeness.  May it be auspicious!

Prayer for Rebirth in Sukhavati – The Blissful Land of Amitabha Buddha

E ma Ho!
In the direction of the setting sun, beyond a multitude of innumerable worlds, slightly raised, is the perfectly pure realm of Sukhavati, a land of the noble beings. Although invisible to our fleshy eyes, Sukhavati can appear clearly within our mind. There resides the Subduer and Victorious One of Measureless Light, Amitabha, ruby red and with blazing radiance.

He is adorned with the ushnisha top knot on his head, the chakra wheels on his feet, and all the 32 signs of perfection and the 80 minor marks. He has a single face, two arms in the mudra of equanimity, holding an alms bowl, and wears the three dharma robes. He sits in vajra posture on a thousand petalled lotus and moon disc, with a bodhi tree to his back. From afar, he looks to us with eyes of compassion.

To his right is the Bodhisattva, Avalokiteshvara, white in colour, his left hand holding a white lotus. To his left is the Bodhisattva Vajrapani, blue in colour, his left hand holding a lotus marked with a vajra. They both extend their right hands towards us in the mudra of bestowing refuge.
These three main deities appear like Mount Meru, the king of mountains.

Radiant, pouring forth splendour and illuminating, – they dwell accompanied by their retinue of a thousand billion bodhisattva monks, all of whom are of golden colour, adorned with the marks and signs, wearing the three dharma robes, and of great resplendence. With devotion – free of discernment between near and far, – and through the 3 doors we prostrate with utmost respect.

From the right hand of the Dharmakaya Amitabha, of Limitless Radiance, Lord of the Buddha family, emanate light rays becoming Avalokiteshvara, and with a billion more emanations of the mighty Avalokiteshvara. From the left hand, emanate light rays that become Tara with a further billion emanations of Tara. From his heart, light radiates out manifesting as Padmasambhava together with a billion other emanations of Orgyen. We prostrate to you, Dharmakaya Measureless Light.

With the eyes of Buddha and throughout the six periods of the day and night, he constantly regards all sentient beings with love. His enlightened mind is ever aware of whatever thoughts and ideas arise in the minds of all sentient beings. He forever hears clearly and distinctly, whatever words are spoken by all sentient beings. We prostrate to the all-knowing Amitabha.

It is said that, – except for those who have abandoned the dharma, or committed the deeds of immediate retribution, – all who have faith in You and make wishing prayers to be born in Sukhavati; their prayers will be fulfilled: you will come to us in the bardo, and guide us into this land. We prostrate to you – the guide Amitabha.

To you whose life spans countless kalpas, who resides here without passing beyond suffering; to you we pray with one pointed respect, as is said that, apart from specific karmic ripening, and with the averting of all kinds of untimely death, so our life may last one hundred years. We prostrate to protector Amitayus.

It is said to join the palms with faith on hearing the name of Amitabha and about Dewachen is of greater merit than offering countless three thousandfold universes pervaded with jewels as gifts. And so with respect we prostrate to Amitabha, Measureless Light.

All who hear the name of Amitabha and develop true faith from the depths of their heart, just once, will never leave the path to enlightenment. We prostrate to the protector Amitabha of Measureless Light.

From the time of hearing the name of Buddha Amitabha until obtaining Enlightenment, we are freed of lower rebirths, only taking birth in a good family and having pure conduct in all lives to come. We prostrate to Amitabha, Boundless Light of bliss.

Our bodies and all our possessions, together with our roots of virtue, whatever offerings that are actually present or conceived in mind including the auspicious substances, the eight auspicious signs, the seven precious objects, all offerings within all time: billions of the three thousand fold universes with the central mountain, four continents, the sun and moon, the wealth of gods, nagas and humans – all this arising in our mind – and by offering to you, Amitabha, may we benefit through the power of your compassion.

We lay open and confess all the non-virtuous deeds which have been committed from beginningless time up to now, by ourselves – by all sentient beings, headed by our fathers and mothers. Through time without beginning, we and all beings, especially our mothers and fathers, now acknowledge and regret our wrongs:
We regret and confess the three physical non-virtuous actions, those of killing, stealing and impure conduct.
We acknowledge and confess the four verbal non-virtuous actions: lying, slandering, harsh words, and loose talk.
We confess with remorse the three non-virtuous actions of mind: covetousness, malice, and erroneous views.

We confess with regret committing and accumulating the five immeasurably evil deeds of killing our father, our mother, our teacher, an arhat, and intending to harm the body of a Victorious One.
We admit and confess the evil deeds similar to these immeasurably evil deeds: killing a fully ordained monk or a novice, causing a nun to fall, destroying a statue, stupa or temple, and the like.

We openly confess the evil acts of abandoning the dharma, like abandoning the three supports: the Three Jewels, temples, and the Holy Scriptures, blaspheming and such similar deeds.
We confess with deep regret all these extremely negative and meaningless actions like abusing bodhisattvas – an evil greater than killing all sentient beings of the three world spheres.
We confess with remorse, all previous disbelief on hearing of the benefits that virtue produces, and how evil deeds bring one the intense sufferings of hell,– this making liberation so difficult to attain, and so is worse than the five immeasurably evil deeds.

We confess and lay bare all falls and infringements of the discipline of individual liberation including the five kinds of faults: the four root downfalls, the thirteen remainder downfalls, the transgressions, the defeats, the individually confessed damages, and the faults.
We openly declare with sorrow all the transgressions against the developing of bodhicitta: the four negative dharmas and the fifty eight downfalls.
We confess with deep remorse spoiling the samaya of the secret mantra: transgressions of the 14 root downfalls and the 8 branch vows.

We admit and confess the non-virtuous deeds gathered by not requesting vows, impure conduct, taking intoxicants and the like, indeed all harmful actions which I was not aware of and unable to voice.
We regret and confess any and all of the transgressions and downfalls of the vows of refuge, empowerments and so on that we received, – with or without knowing how to keep the respective samaya commitments.

Since confession without regret will not fully purify, we confess our previous harmful deeds with deep remorse and shame, with the fear as if our bodies were filled with poison. By not keeping to our vows from now on, there will be no purification. So, even at the cost of our life, we must now determine to refrain from all further non-virtuous actions. Through the blessings of the Sugata Amitabha and all his heirs, may our mind streams be completely cleansed.

When hearing about others who have accomplished wholesome acts, may we abandon all unwholesome thoughts of jealousy and rejoice in their virtuous deeds with heartfelt joy, so accumulating merit equalling theirs, as it is said.
For this reason, let us rejoice in whatever virtuous deeds are accomplished by both realised and ordinary beings.
We also may rejoice in the vast activity accomplished by developing the mind of supreme and unsurpassed enlightenment for the benefit of all.
Let us rejoice in abandoning the ten unwholesome deeds and performing the ten wholesome acts: protecting others’ lives; making offerings; keeping our vows; speaking the truth, reconciling adversaries; speaking calmly, gently and sincerely; maintaining meaningful conversations; reducing desires; developing loving kindness with compassion; and practising the Dharma with understanding – in all these virtuous acts we rejoice.

Let us exhort all the perfect Buddhas, dwelling in all the myriads of worlds of the ten directions, to quickly and extensively turn the wheel of dharma right away. Please hear our prayers through the power of your perception.

We entreat all the Buddhas, bodhisattvas, holders of the dharma, and spiritual friends who are planning to enter nirvana, to remain here and not pass beyond suffering.

May we appropriately dedicate all virtue of the three times to be of benefit to all sentient beings.
May all of us quickly obtain unsurpassable enlightenment and stir the three realms of samsara from their depth.

May these virtuous actions quickly ripen for us and so pacify the eighteen causes of untimely death in this life.
May our bodies be free from illness and blossoming with the vitality of youth.
May our material wealth ever increase as the Ganges in the monsoon.
May we practise the sacred dharma free from the dangers of demons or enemies.
May all wishes in accordance with the dharma be fulfilled.
May we accomplish great benefits for the Doctrine and for beings.
May we make this human existence meaningful.

At the moment when we, and all who have connections with us, pass beyond this life, may emanations of Buddha Amitabha surrounded by his sangha monks actually appear before us.
On seeing him, may our minds be happy and joyful, – free from the sufferings of death.
Through their miraculous powers, may the eight bodhisattva brothers appear in the sky to guide us and show the path to Dewachen.

The torment in the lower realms is unbearable; the happiness and joy of gods and humans is impermanent – may our minds develop a fear of this. May we be concerned about the enduring nature of beginningless samsara.

If we are born as humans again, still countless are our experiences of birth, old age, sickness and death.
In this difficult and degenerating time when obstacles abound, the happiness of humans and gods is like eating poisonous food, may we abandon even our tiniest desires.
Relatives, food, wealth and friends are but like a dream, impermanent – illusory. May we be free from even the slightest of desire and clinging.

May we recognize countries, places and dwellings as unreal – like a ghost town in a dream.
May we escape from the ocean of samsara – like convicts released from prison without even a backward glance – and attain to the pure realm of Dewachen.
May we cut all ties of attachment and desire, and like a vulture released from a net, may we traverse innumerable universes to the West and at once reach the pure realm of Dewachen.
May we see the face of Amitabha Buddha and, in his presence there, purify all our veils.
May we take miraculous birth within the heart of a lotus blossom, the supreme of the four modes.
So may we instantly attain a perfect form complete with all the marks and signs.

Those, who have doubt of being born there, will remain five hundred years, happy and joyfully contented within the unopened blossom, still hearing the words of the Buddha though not seeing his face. May we be free from this uncertainty. May the lotus flower open so that we see the face of Amitabha as we are born.

Through the force of our virtue and refined powers, may we emanate inconceivable clouds of offerings through the palms of our hands as offerings to the Buddha and those attending.
May the Tathagata at that moment place his right hand on our heads and bestow prophecy of enlightenment.
On listening to the profound and expansive Dharma, may our minds ripen and so be liberated.
May the principal bodhisattvas, Avalokiteshvara and Vajrapani, bless and guide us.

With every day, as myriad buddhas and bodhisattvas of the ten directions come to make offerings and behold Amitabha and his pure realm, so may we at that time offer reverence to them and attain the nectar of the dharma.

Through our infinite miraculous powers, may we in the morning go to the sphere of True Happiness, to the Glorious Land, to the realms of Perfected Activity and Abundant Array. On offering profusely to the Buddhas Akshobya, Ratnasambhava, Amoghasiddhi, Vairocana and more, may we request empowerments, blessings and vows. Then may we return effortlessly to Sukhavati in the evening.

May we travel to the Potala, Alakavati, Kurava, Orgyen and the billion fold pure realms of Avalokiteshvara, Tara, Vajrapani, Padmasambhava and the billions of pure emanations. Once there, may we make oceans of offerings and request empowerments and profound essential instructions. So may we return swiftly and freely to our own places within Sukhavati.

May we guard, protect and impart blessings to our previous friends, monks, students and others, clearly seeing them with our celestial eye. May we thus, at their time of death, lead them to this land.

A single day within Sukhavati continues for the complete Fortunate Aeon in which we reside.  May we remain in Sukhavati constant and free of dying for countless aeons. From Maitreya through to Möpa, may we see all the Buddhas of this Fortunate Aeon, as they appear in our world.
With magical powers, may we proceed there, make offerings to the buddhas and listening to the noble dharma. Finally, may we return unhindered to the pure land of Sukhavati.

May we be reborn in this especially sublime pure land of Sukhavati that manifests all the qualities of the buddha realms of myriads of buddhas.
May we be reborn in this gentle, peaceful land of bliss, where the ground is of jewel, even like the palm of one’s hand, vast, spacious, radiant and sparkling with light rays, cushioning pressure and then returning level.

May we be reborn in this wondrous land where wish fulfilling trees are arrayed with numerous gems, with leaves of finest silk and fruits as jewel ornaments. On them appear flocks of birds, harmoniously intoning and proclaiming the sounds of the profound and expansive dharma.

May we be reborn in this most astonishing of lands where the many rivers are of scented water with the eight pure qualities as is the water of nectar in the bathing pools. The surrounding stairs and ornaments are adorned with the seven kinds of jewels. Fragrant lotus blossoms bearing fruit are radiating innumerable light rays, the tips of which are adorned with emanations of the Buddha.

May we be reborn in this Land of Great Bliss, where talk of the eight adverse conditions or hell is never heard. Where no form of suffering is experienced, be it the three or five emotional poisons, physical or mental disease, enemies, poverty, discord, and the like.

May we be reborn in this land of boundless pure qualities where, not having lower forms or births from a womb, all are born from lotus flowers. All bodies are of golden colour and equally endowed with the excellent marks and signs, like the ushnisha, and so on; all possessing the five precognitions and the five clairvoyances.

May we be reborn in this realm of all arising bliss and joy; where bejewelled celestial palaces appear of themselves; where enjoyments effortlessly arise at their very thought, and all ones needs are spontaneously fulfilled; where cherishing a self and differences of you or I no longer exist. All wishes arise as offering clouds from the palms of one’s hand, and everyone practices in accordance to the dharma of the unsurpassable Mahayana.

Fragrant breezes bring great showers of flowers, and heaps of offering clouds of pleasing forms, sounds, fragrances, tastes and touches – all that one may enjoy  arises  from the trees, rivers and lotus flowers. With concepts free of femininity, hosts of goddesses appear. These offering goddesses of various forms forever present offerings.

Jewel palaces arise through ones mere wish to rest; and on wishing to sleep, there appear magnificent jewel thrones adorned with various cushions and pillows of delicate silk, surrounded with birds and wish fulfilling trees, rivers, music, and more. At ones wish, the sound of Dharma resounds; when one no longer wishes to hear, there is silence. As for the soothing bathing pools and streams, they become hot or cold to ones wishes. May we be reborn in this realm of accomplishing all wishes.

The perfect buddha Amitabha will remain in this pure land for myriads of aeons, before passing into Nirvana. May we serve him until then. On passing into peace his teaching will remain for aeons as numerous as the grains of sand in two Ganges rivers. At that time may we uphold the noble dharma, not being separated from his regent Avalokiteshvara.

As the sun of the dharma sets in the West, so will manifest the dawn of the enlightenment of Avalokiteshvara. Renowned as “the Buddha, the utterly sublime sovereign, glorious and radiant”, may we behold him, make offerings and listen to the noble dharma.
For the sixty-six trillions of myriad aeons that he manifests, may we continue to serve and venerate him; and ever mindful, may we maintain the holy dharma.

After his passing into nirvana, his teaching will remain for thrice six billions of myriad aeons. For all this time, may we maintain the dharma and be inseparable from Vajrapani.  With life span and teaching equalling Avalokiteshvara, so shall Vajrapani become the buddha “The utterly stable Tathagata, Sovereign with arrays of precious good qualities”. May we present our offerings and serve this Buddha continuously by upholding all the noble dharma.

When one’s life is over, at that moment may we obtain unsurpassed perfect Enlightenment in this pure land or in another pure realm.
On the attainment of perfect Buddhahood and in the same way as Amitayus, may all beings be ripened and liberated through the hearing of our name. With limitless skill and countless emanations, may we guide sentient beings, spontaneously accomplishing their welfare.

The life span of the buddha, his virtue and qualities, his pristine awareness, his splendour are infinite. So is it said that whoever recalls the names – Amitabha Dharmakaya of Boundless Brilliance, Immeasurable Radiance, or Amitayus Lord of Immeasurable Life and Primordial Wisdom – will be protected from all dangers of fire, water, poisons, weapons, harmful and demonic forces, and more besides, the only exception being fully ripened previous karma.

We prostrate and beseech you by name, protect us from all fear and suffering and grant your blessing of abundance and auspiciousness.

Through the blessing of attaining to the three bodies of the Buddha, through the blessing of the truth of unchanging dharmata, and through the blessing of the unceasing aspirations of the sangha, may all our prayers be also accomplished.

We prostrate to the Three Jewels. Teyata Pentsan Driya Awa Bhodhanaye Soha.
We prostrate to the three jewels. Namo Manjushriye. Namo Sushriye. Namo Utama Shriye Soha.

This prayer was composed by the renowned buddhist teacher Karma Chagme. Since this original composition was drawn from the sutras of the Buddha Sakyamuni, no transmission for reading this prayer is required.

[This rough translation to English of this magnificent prayer is offered as a basis for others to read, take to heart, copy and distribute with their glorious intention to benefit others; and specifically that all – wishing to make connections to buddha Amitabha and aspiring to be reborn in Sukhavati – may make the efforts to gather the 4 causes and so reap the experience and joy of rebirth in this wondrous land of bliss.  With apologies for imperfections!  Karma Zhisil Drayang.]

6
Sep

on maintaining confidence in our emerging buddha nature…


I recently returned from a period of retreat and instruction with His Eminence Gyaltsab Rinpoche, regent of the Karma Kagyu lineage.  I consider myself fortunate to have had the opportunity to continue to spend time at his monastery- Palchen Chosling-in Sikkim and to receive precious guidance from him.  While at Palchen Chosling, His Eminence also empowered me as a repa; a tantric yogin following in the foot steps of Mila Shepa Dorje (Jetsun Milarepa)- I am profoundly grateful and moved by Rinpoche’s kindness in offering me the chance to follow this particular path.  I also am also curious as to how I can bring this experience to the people who I visit at the hospital (and everywhere else).

During my stay at Palchen Chosling, a few threads of thought wove themselves throughout my experience of the breaks between meditation sessions, while wandering the mountain roads down to Old Ralang monastery, Karma Rabten Ling, which was founded under the guidance of the 12th Karmapa, Changchub Dorje, and at various other points throughout the day.  These contemplations are something that I would like to share with you, as they brought some meaning for me, reinforcing a sense of wonder and awe surrounding spiritual practice.

There was a moment while His Eminence was teaching when I was struck by the power of the lineage teachings. In that moment their efficacy felt particularly potent, as did the enduring effect of the power of the single pointed application of the teachings by a number of past lineage holders as well hitherto unknown practitioners.  It felt as if I could easily connect with those who had gone before me, and that their presence, or perhaps their residual blessings remained for anyone to feel who treads the shared path.  I felt that there must be hundreds of practitioners who experienced awakening for every one who became well known- indeed, I suspect that perhaps more people than we know have derived great benefit from the practice of such liberating instructions.

Inspired in this way, I kept coming back to wondering about Dusum Khyenpa, the first Karmapa.  I wondered about the rich and full life of practice that he lived, and the wide range of emotions that he brought to his experience of the dharma.  His pain and jealousy, which at times was murderous seem so common, so ordinary, that they are very easy to identify with.  From these common emotional roots Dusum Khyenpa fully integrated the teachings presented by both Gampopa as well as Rechungpa.  To this end, as an indication of the clarity and depth of his experience, Dusum Khyenpa reappeared after his death in the form of Karma Pakshi, the second Karmapa, thus beginning the first and oldest established reincarnation lineage found anywhere in Tibetan Buddhism.

Karma Pakshi was a great mahasiddha.  His intensity and great spiritual abilities in many ways appear to be a natural result of the depth of the effort as well as the unique blessings of the Karma Kagyu dharma.  It makes sense that he arose after Dusum Khyenpa passed away; it seems that arising in the form of Karma Pakshi expressed the true nature of the activity of Dusum Khyenpa.  In reflecting upon this, I have been reminded of how it is said that from time to time within our practice it is possible to begin to traverse the bhumis, and yet not manifest all of the signs that indicate our awakening until we have died and take up our new Nirmanakya “form”- perhaps this is the case with Dusum Khyenpa and Karma Pakshi.

I was left to wonder, or perhaps return to, a very old question: Is the liberation expressed by Dusum Khyenpa a result of his already being a great being capable of more than most of us?  Or, is his liberation a result of the efficacy of the dharma when put into practice with all of our heart?

My intuitive reaction to the power of His Eminence’s teaching left me to feel that this dharma, imbued with the still-fresh warm breath of the dakinis, has an ability to completely change our experience of reality.  Certainly, one cannot remove or even separate the blessings of all of the great masters of the past who have held any given lineage of instructions we receive.  They have left their mark, imbuing the dharma with their particular seal, something that we can interact with centuries later. Indeed, it is often written that connecting with the blessings of this lineage is part of the power of the experience, a fundamental ground upon which realization may dawn.  Asking these kinds of questions help us to truly recognize the powerful nature of dharma. Such questions impact the way we frame our own potential; the way we allow ourselves to define the possibilities of our own enlightenment; they are clear illustrations of just what we will permit ourselves to do.  These questions are natural, but great care should be given in answering them- there is always a chance that we may undercut ourselves and cease to allow ourselves to mutually let the dharma sink into our experience of life while simultaneously letting ourselves sink into the dharma, thereby letting experiences arise naturally.   If we don’t allow ourselves to fully blend with the dharma and arise within it awakened within ourselves what is the point of taking great care in applying the dharma to our lives?

Wondering whether great masters are special beings- essentially separate from you and I, or whether they simply allowed themselves to rely upon and integrate the dharma in their own individual way, unique and appropriate to their perceptual matrix, and that in so doing, came to illustrate the power of the dharma, has gone on for centuries.  It is a meaningful subject of contemplation.  Such reflections not only figure largely within the namthar- or liberation story- of Jetsun Milarepa, but was a point of controversy within the composition, collation and dissemination of the numerous versions of his namthar between the 13th and 18th centuries.

Dr. Peter Alan Roberts’ The Biographies of Rechungpa: The evolution of a Tibetan hagiography, offers a wonderful description of the many existent biographies of Milarepa as well as a very compelling analysis of the evolution of Milarepa’s biography.  As one would expect, while there is a shared narrative between most of these biographies, there is a range of focus upon particular aspects of the life of Shepa Dorje.  Indeed, anyone with even a small interest in hermeneutics will recognize that what is really known of the life of Jetsun Milarepa is, and has been, open to much interpretation.  Such is also the case with the often over simplified polarized roles of Jey Gampopa (monk) and Rechungpa Dorje Drak (yogin), the two most well-regarded disciples of Milarepa.  To truly asses their exact nature historically is much like trying to ascertain the actual distinctive differences between Jesus’ disciples- no small feat!  And yet, despite the fact that nearly a millenia has passed since the time of Jey Milarepa we do have some idea as to who he was and what he embodied.

Roberts’ work opens up a lot of places for creative enquiry not only around the life of Milarepa and Rechungpa, but of the re-telling of the Kagyu story from the prevailing monastic perspective.  Related subjects also include what I would call the “cross-over” issues that faced tantric Buddhism as it became ensconced within a monastic setting; some of the questions around these topics continue to this day.  Many of the questions that arise from his work seem especially important to ask oneself as one treads the path of the Kagyu lineage in general.  It appears that through asking such questions we open ourselves to gaining greater certainty for ourselves as to how, and in what way, we want to relate not only to the transmission lineage of our practice, but also the essential embodiment uniquely expressed by each lineage master.

Apparently, in most of the collections of the life of Milarepa, he is described as an emanation of Manjusrimitra– an important early lineage holder of dzogchen practice.  This view was suggested as early as the 14th century in the work of as yet determined authorship entitled The Life and Songs of Shepa Dorje, the best known collection of Milarepa’s songs before Tsangnyon Heruka‘s Hundred Thousand Songs of Milarepa.  This view was supported by Kachö Wangpo, Jamgon Kongtrul Lodro Thaye as well as Ngari Terton Dawa Gyaltsen.  The general view of Milarepa as an emanation is first known to be maintained by Gampopa, and is then supported by Lama Shang and Donmo Ripa.  In Tsangnyon Heruka’s biography of Milarepa, which in translation has become the singular source of the details of the life of Milarepa, we find a dramatic departure from the view expressed by these past masters: Milarepa is portrayed as a normal sentient being!

In the Lhalungpa translation of Tsangnyon Heruka’s biography of Milarepa, towards the end of the story there is a scene where Milarepa is surrounded by his students after it is known that he will soon die.  In a moment of sadness, and perhaps even desperation for final instructions, several questions are asked of Milarepa as to whom he is the reincarnation of as someone as exemplary as Milarepa could not possibly be “ordinary”.  This is what is presented:

“Then Bodhi Raja of Ngandzong asked:

‘Lama Rinpoche, it seems to me that you are either the incarnation of Vajradhara Buddha and that you engage in all these actions for the benefit of sentient beings, or you are a great Bodhisattva who has attained the state of “Non-returning” and who has accumulated immense merit for many aeons.  In you, I see all the characteristics of a true yogin who sacrifices his life for the Dharma practice.  We humans cannot even conceive the extent of your asceticism and your devotion to your lama, let alone practice it ourselves.  If we dared to practice in this way, our bodies could not bear such an ordeal.  That is why it is certain that you were a Buddha or Bodhisattva from the very beginning.  And so, although I am incapable of religion, I believe that we sentient beings will be led toward liberation from samsara through seeing your face and hearing your words.  Revered Master, I be you to tell us if you are the incarnation of a Buddha or a Bodhisattva.

‘The Master replied:

‘I never heard whose reincarnation I am.  Maybe I am the reincarnation of a being from the three lower realms, but if you see me as a Buddha you will receive his blessing by virtue of your faith.  Although this belief that I am an incarnation springs from your devotion to me, actually there is no greater impediment to your practice.  It is a distortion of the true Dharma.  The fault lies not in recognizing the true nature of the achievement of great yogins.  The Dharma is so effective that even a great sinner like myself has reached a stage not far from Enlightenment due to my own belief in karma, my subsequent renunciation of the aims of worldly life, and due especially to my single-minded devotion to meditation.

More particularly, if you receive initiation and the secret instruction which brings spontaneous awakening included by conceptualizations, and if you then meditate under the guidance of an enlightened lama, you will undoubtedly attain Enlightenment.”

Milarepa is incredibly clear: Although this belief that I am an incarnation springs from your devotion to me, actually there is no greater impediment to your practice.  It is a distortion of the true Dharma.  The fault lies not in recognizing the true nature of the achievement of great yogins.  He goes on to further stress the importance of contemplating impermanence, karma, and the development of renunciation towards worldly dharmas along with the importance of applying great effort in the practice of meditation.  This is his path, the way in which he expresses his practice: great simplicity.

Why do we tend to ask questions like the one offered by Bodhi Raja of Ngandzong?  Or maybe the better question is: what happens when we don’t ask whether or not we can fully express our infinite potential, and just let ourselves grow and change the way that we will?  What happens if we apply the essential instructions that clarify our understanding and relationship with our mind, placing special care to also apply such instructions to our expectations towards our potential, towards the ideas of progress, even time, or the notion of physical place?

A great example of such instructions are Tilopa’s six methods for maintaining the absorptive state, or his Six Nails of Key Points:

Let go of what has passed.

Let go of what may arise.

Let go of what is happening now.

Let go of modulating (examining).

Let go of trying to control (there is nothing to do).

Let the mind rest in its natural state.

When we consider where “we” are in relationship to time, to location, and to general appearance, in a genuine heartfelt way, our inner scaffolding, the need for support, and the gentle movement of our clouds of doubt and subtle obscuration begins to dissipate.  The rays of our natural light shines- the question of when, where, how and why lose imminence; they are answered with a silent knowing, and inner surety.  Might this be what liberated Milarepa?  Perhaps this is the achievement of great yogins to which Milarepa refers.

While these rays, innate representations of our stainless purity, our undeniable inheritance, an immovable storehouse of blessings, empowerment and transmission, are known and experienced at times in a way that might initially appear shaky and tentative, it is important to remember that our provenance, the nature of our core-being, is that very stainless purity.

The martial and strong-willed Lama Shang (of whom you can learn more here), a student of Gampopa and founder of the Tsalpa Kagyu writes:

Upon loosening mental consciousness through relaxation

Inner sensation and clarity of non-discrimination emerge like the expanse of the clear sky.

This represents the clarity of dharmakaya.

Similarly, one can find many passages that help to illustrate the mind’s essential nature, the way through which we can recognize with constancy the way the mind arises, and that this buddha-like essence is always here, we simply fail to recognize it.  These pithy instructions are often essential in nature; short and sweet, relaxed and expansive.

Tibet in the 15th century bore witness to a tremendous amount of spiritual distillation and passionate vigor that lead to a structuralism that allowed for the foundation of the Geluk lineage and the subsequent philosophical and scholastic discourse.  It was also a period that witnessed the rise of teachers like Tsangnyon Heruka, Drukpa Kunley and Thangtong Gyalpo, all of whom sought to laugh in the face of convention; for them the central loci of dharma was the authentic practice of dharma, where an atmosphere of iconoclasm and openness tempered by rigorous personal dedication to samaya and the stream of essence dharma was of prime importance.

I am captivated with a giddy curiosity around what it means to bring this spirit of free enquiry, of dedicated vision, and the certainty needed to abandon some of the heavy dead weight that accompanies our practice.  Can we apply the leaches of pure vision to the engorged stagnant well fattened body of our assumptions and dull fundamentalism so that the blood of heavy density is removed?  Can we allow ourselves to embrace siddhas, or complete madmen, like Tsangnyon Heruka and Thangtong Gyalpo in our conception of “practice”?  How do we add the rowdy passion and the complete assembly of the ganachakra to the steady perhaps overly controlled conception of how the middle way appears?  Can we embrace the full luminosity of mind? When does the structure of our spiritual path get in the way?  How do we defer to the structure rather than letting ourselves begin to walk?

The slight change in perspective that Tsangnyon Heruka offers us in his Life of Milarepa, through his suggesting that we may all achieve complete enlightenment by the power of the dharma blended with our own effort is a gift.  It allows all of us to assume a seat in the larger ganachakra of buddha-beings, to gain access to our true inheritance as the young Milarepa did, and to transcend the death blows that our inner tendencies towards the distancing aspects of philosophy and rationalism (perhaps represented by Geshe Tsakpuhwa, the one who poisoned Milarepa).  Thus freed, we are able to experience all that he has experienced; we are free to know that our practice can ascend to great heights; we are free to know that this  buddha nature of ours will naturally dawn.

22
Jul

Chöd, inner trolls, brigdes and inner stagnation…

Recently, I decided to spend the early portion of a Saturday doing Chöd under the Pulaski Bridge that connects Brooklyn and Queens (connecting Kings county and Queens county), and crosses the infamous Newtown Creek.  Newtown Creek, for those who are unaware, has the dubious distinction of being one of the most polluted waterways in the United States, and is home to the second worst oil spill in America; an estimated 30 million gallons of oil flowed into the creek in the 1950’s, none of which has been removed.  As a result of the oil spill, a century of raw sewage being dumped into the waterway, as well as the dumping of various wanted byproducts of heavy industry such as sulfuric acid, fertilizer and other chemical admixtures there is a layer of highly toxic sludge fifteen feet thick that blankets the floor of Newtown Creek.

In making the decision to head to the Pulaski Bridge and Newtown Creek three distinct criteria had to be addressed:  there had to be a bridge, the place had to have some equivalence to a charnel ground, and it had to invoke fear/discomfort.

The latter two criteria speak to the nature of where chöd has historically been practiced: places that invoke fear and terror; places where there could be a direct mirroring of one’s own internal demons with the projected demons of haunted locales.  Such sites have often included charnel grounds, and also places where terrible events have happened.  A reader once commented on another post that I wrote about chöd that civil war battle sites seem to hold some relevance as chöd sites.  This is a brilliant observation!  Upon second glance, it is easy to notice a wide variety of places that invoke strong feelings of fear and terror.  They surround us and yet we tend to drive or walk by them interacting with them in a way that lacks the direct depth of honest observation.  Often we fail to  interact with them at all.  As I caught myself feeling slight dread in practicing under the Pulaski Bridge amongst the oil depots and industrial traffic that pulsates along the dead creek I realized that this was a great place to go practice.  What better way to be curious about why I should feel discomfort in practicing there?  What is the difference between practicing there and at home, or in a park, or even a cemetery?

That the site should have a bridge reflects a larger curiosity that I developed a few days before about bridges and trolls.  In June I finished 2 units of CPE (Clinical Pastoral Education) with the New York Zen Center for Contemplative Care, which in addition to being oriented around Zen Buddhism, is heavily informed by Jungian psychology.  Reflection upon the symbolic meanings presented by patients, or a given patient’s particular affect, as well as our own perceptual reactions to what arises at any given moment is encouraged. While walking in Prospect Park, and with this training still fresh in my mind, I found myself under a bridge and for the first time in many years I reflected that trolls are often associated with the space under bridges.  They live under bridges, and hide under the cross-roads-like environment that we commonly find under bridges.  Somehow this space elicits discomfort, such spaces seem secret, hidden, perhaps the place where illicit things happen.  I wanted to explore this in chöd practice.

I packed my kyangling and damaru, my pecha and bell and dorje, and brought along a bumpa vase with water blessed with many sacred substances including special pills made by the late Kyabje Pathing Rinpoche for the express purpose of dispelling demons and “inner” hindrances.  In addition to performing chöd, I wanted to offer these substances to Newtown Creek.  With my bag packed, I headed to this industrial charnel ground, the site of an alchemical bridge that joins Kings County with Queens County (Male and Female, Salt and Sulfur) that crosses a body of water that deep under fifteen feet of unknown matter (unconscious mind) and may house inner trolls and local gods.  Kye Ho!

Upon finding a suitable place for my practice, I considered how the place made me feel.  What were its trolls going to be like? When I touched my “inner” trolls what would I find?  I remember from childhood the story of the Three billy Goats Gruff; the story of three goats of ascending size who wish to cross a bridge so that they may feast on greener pastures, the only problem is that they must cross a bridge that is protected/owned, or the home of a nasty troll.

Bridges are places of vulnerability.  Their structure is meant to carry us from one stable ground to another, in-between (a bardo), we are not standing on solid ground.  Perhaps when we are experiencing the bardos of change; the invariable transition from one moment to another; one experience or feeling to another, we are vulnerable to being unseated in a more direct and profound manner.  These bardos are bridges, and where there are bridges there are trolls.

In Norse mythology trolls are generally held to be large, slow, human-like beings.  Trolls are not known for their intellects. They are impulsive, brutish, stubborn, earthy, and grounded.  In a way,  trolls seem to be a personification of the weight and anchoring qualities of the earth element, but in a self-defensive, perhaps self-protective manner or function.  Indeed, the slow conservatism, the heavy reactive stubbornness that trolls are known for seem to be the prime emotions in opposition to the easy experience of transitioning across bardos; across our bridges from one moment to the next.  They want to hold on.  They try to exert the magnetism of discursiveness; the force of myopic focus that prevents us from seeing the larger picture.  They want us off the bridge, they try to prevent us from making the transition; they will even try to kill us to this end.

It seems that trolls show their heads very frequently in my experience of everyday life; this stubborn stupidity, a dullness, and desire to not embrace change.  I easily lose count in trying to reflect how often these trolls try to unseat me.

That Newtown Creek has a fifteen foot layer of toxic sludge separating it from the “real” earthy bottom seems particularly significant, if not essentially symbolic.  What stagnation!  It is as if the earth herself is being suffocated.  Perhaps just as we suffocate ourselves when our inner-demononic-troll-like stubbornness, our hard-headed personification of gravity, our dull stupidity, and brutish reactivity arise, this poor creek-cum-canal is being suppressed and held down.  Toxicity has many shades, and it’s easy to focus upon its generic staples: fear, anger, jealousy, greed, laziness.  But what of toxicity in its more subtle and elusive forms?

How do we allow ourselves to stagnate?  How do we dissempower ourselves?  How do we allow ourselves to fail, to be imperfect? How do we let our trolls steal the vitality of our transitions (bardos)?

This is what I set upon to discover; these demons of Newtown Creek, the demons of stagnation and sedate subconsciousness as well as the army of trolls that seek refuge and feast underneath the Pulaski Bridge.  They are not far, they arise from within ourselves…

In making an offering of myself to these beings, I feel that I was able to shed light upon them as they arise.  It is a process of honoring and respecting the natural occurence of emotions as they arise.  It lends itself to both a process of developing a greater awareness of the play of mind, as well as a means of offering deep witness to our unique inner constellations.  Such constellations, wonderous displays, are already perfect- they arise with the same natural clarity and depth as the constellations that we see in clear night skies.  There is nothing to add or to take away.  The brilliance of their simple appearance is suggestive of immense wonderous beauty.  Nothing to subjugate. Perhaps this is chöd-of-mahamudra: the offering of the suchness of our own minds as witness to it as it arises…

I visualized that  the offering deities and the demons themselves came with great ferocity, like a howling wind, stealing portions of my torn flesh and warm organs.  Those with more time and resources carefully selected prime sections, the liver and heart perhaps.  Others still set up camps and carefully roasted various portions of the offering taking time to set up their own feasts.  That these demons may be honored, and receive my offering helps to liberate them- my emotional habits, self-clinging and the like are allowed to loosen into non-referential emptiness.

As I was performing the chöd sadhana, on that day and at that location, the portion of the text that focuses upon offering the remains of the central ganachakra felt very salient and meaningful.  I have come to try to allow myself to rest in sadhana practice while I am doing it, and in so doing, realizing that at different moments and for a whole host of possible reasons the pecha speaks with powerful clarity at different moments in different ways.  There are so many secondary practices within each pecha that as our inner weather changes, there are many differing modalities of our practice that may be tailored to best suit ourselves at any given moment in time.  If we can view the practice text as alive, full of endless vitality and imbued with the potential for constant unfolding compassion, then every time we sit down to recite a prayer or a particular sadhana we are really engaging directly with the text as a vehicle through time and space.  Every time we read a pecha it can be as if we are reading it for the first time.

This is also another great place where trolls arise.  They arise in our practice.  Our mind can easily become the slow dense troll-mind where pechas feel boring and long, always the same and perhaps even a little dusty.  The pecha becomes a thing, a book, a physical text, the warm humid breath of the dakinis, in this case of Machig Labdron herself dissipates.  It is lost when we become dull.  The full dynamic interpenetration of individuated hermenutic bliss fades; the electricity of the rich moment dies.   The possibility for realizing “the lama-as-appearance” to use the wonderful term that the late Kyabje Bokar Rinpoche often used to describe the mind as lama (that appearance in all of its myriad display is the lama-as-appearance) becomes compromised.

In recognizing this, the offering of the remainder of the ganachakra felt timely, both within myself as well as within my immediate environment.  So, as I sat under the bridge while trucks rumbled down Box Street I imagined that the slippery flesh of my ignorance,  raw and painful, was mixing with a seemingly endless ocean of my own warm sticky blood, rich in iron: my desire; and my rattling bones, still moist and full of rich marrow: my hatred.  I mixed these together and offered it in a vast torma vessel- my own skull.  I offered this to the local gods, the local protectors, to the particular trolls that inhabit the Pulaski Bridge, as well as my own trolls.  This ambrosial nectar, the very last remnants of my body, I offered to this particular place- this polluted earth, forgotten and ignored by many who speed by, is the same earth that supported the Buddha.  Somewhere underneath that thick toxic sludge is the same earth that the Buddha touched, similarly, within ourselves is the same Buddha. The ability to recognize “the lama-as-appearance” is always part of us.

After the practice session I brought my bumpa vase filled with water blessed by His Holiness the 17th Karmapa, blessing pills associated with Chenrezig, Amitabha, and Dorje Phagmo, as well as sacred medicinal substances, and pills specially made by the late Kyabje Pathing Rinpoche for averting the disturbances caused by ghosts, demons and the previously mentioned “inner” hindrances up onto the Pulaski Bridge.  While reciting a variety of mantras I poured the amrita into Newtown Creek that there may be benefit.  May the magic of this place be known!  May the power of its local gods be appreciated, and may they, the local gods, the trolls and the great teachers of stagnation, of dullness and of forgetfulness never be forgotten!

Perhaps every place is imbued with wonderful symbolic representations- dynamic reminders- of our own strengths and our weaknesses. Whether it be Newtown Creek, the Gowanus Canal, or a former slave burial ground, if we look a little more loosely the lama-as-appearance is always present.  It offers a constancy of potential liberating circumstances.  The charnel ground of the chödpa is everywhere.  I am reminded of something that I once read by the previous Kyabje Kalu Rinpoche in which he said that the mind is the essential charnel ground as it is here where thoughts come to die.

Perhaps then, we carry all of the eight great charnel grounds of India within our very experience of mind.

This being a possibility, I offer prayers that we all may realize the chöd-field of our own minds.  May we be free of clinging to this body as real, may we recognize it as illusory.  May the sound of Machig Labdron’s kyangling and damaru permeate the entire universe liberating all upon hearing!

24
Jun

on imaginal worlds and magical thinking…

I’m not sure why, but I feel that as of late I have had a great number of conversations with people who have referenced magical thinking.  In most cases the particular reference to magical thinking has been tentative, unsure, as if evoking distrust.  I’ve encountered this with people who I have met a the hospital as well with friends and acquaintances.  It makes me curious about just what they mean; the tone of their comments seem to suggest that magical thinking isn’t the best thing, nor is it a reliable way of seeking context within our world. There is a fascinating article that was published in the New York Times about magical thinking that you can read here which helps to explain the “phenomena” of magical thinking.  Overall, I feel that magical thinking is important, if not key to a healthy spiritual life (in some form), but I’m not so sure what is so magical about it.

Wikipedia describes magical thinking as:

[A] causal reasoning that looks for correlation between acts or utterances and certain events. In religion, folk religion and superstition, the correlation posited is between religious ritual, such as prayer, sacrifice or the observance of a taboo, and an expected benefit or recompense. In clinical psychology, magical thinking is a condition that causes the patient to experience irrational fear of performing certain acts or having certain thoughts because they assume a correlation with their acts and threatening calamities.

“Quasi-magical thinking” describes “cases in which people act as if they erroneously believe that their action influences the outcome, even though they do not really hold that belief”.

This description (the rest of the Wikipedia entry can be found here) seems to suggest that magical thinking may be more of a problem than a boon; more of a crutch than a clear vision of how reality unfolds; perhaps even a disturbance in “normal” mental functioning.  I get a little scared when I read this definition, it seems to re-affirm that perhaps I am not-all-here.  Maybe I/we are not…

I am particularly drawn to the use of the word correlation in this description, especially given what it means in relation to Buddhism.  Correlation points to relationship and dependence: interdependence.  If we look at this same statement with interdependence in mind then we find that magical thinking is:

a causal reasoning that looks for interdependence between acts or utterances and certain events. In religion, folk religion and superstition, the interdependence posited is between religious ritual, such as prayer, sacrifice or the observance of a taboo, and an expected benefit or recompense. In clinical psychology, magical thinking is a condition that causes the patient to experience irrational fear of performing certain acts or having certain thoughts because they assume an interdependence with their acts and threatening calamities.

In looking at it from this perspective, magical thinking appears a vital and inseparable way of finding meaning as we experience life; it doesn’t seem strange, or even less dependable that some kind of rational objectivity (something we are generally taught to desire).  In fact, we engage in magical thinking so often that perhaps it should just be called ordinary thinking.  Be that as it may, I am curious as to why some people don’t seem to trust this magical thinking with all of the shifty mysterious individual meaning that it weaves throughout our lives.

The great sufi saint shaykh Ibn al ‘Arabi (1165-1240) is an inspiring figure when it comes to the realm of the imaginal.  Driven by a series of ecstatic visions, Ibn al ‘Arabi made his was from Andalusia through Morocco, and across the Maghreb towards Mecca.  Along the way he met many people, teachers and fellow seekers, some were real humans, locatable within the nexus of shared time and space, others were not.  One of the greatest visions he had was while sailing to Tunisia whereupon he encountered Mohammed, Jesus and Abraham simultaneously.  Other visions were equally “magical” and “unreal”, yet they acted as a great furnace through which al ‘Arabi’s spiritual passion was refined and tempered allowing him to not only experience the presence of Allah, but to write with great detail about his experiences as well as guide others to this end.  His monumental impact on mystical Islam is still felt today and I would argue he could have never lived the life he had lived if he conceived of life as fixed in nature, lacking the subtlety and mutability to which magical thinking alludes.

Much of the material that I have found on the topic of magical thinking, especially from the perspective of clinical psychology, offers reasons for abandoning and avoiding magical thinking. Such reasons involve improving impaired decision-making, not being able to achieve our goals, and in the case of people with mood disorders or people suffering from psychosis, experiencing a break from reality.  In extreme cases, I acknowledge how magical thinking and spirituality inform and can reinforce a person’s break with reality.  Having spent ten months chaplaining patients on a psychiatric unit of a hospital in New York, I can certainly say that I have come to see first hand how such thinking exacerbates a person’s suffering.  This form of suffering can be terrible; to live with a variant point of orientation, in the midst of near-complete subjectivity is the cause of great horror.

As is the case with most things, when taken to an extreme magical thinking can be a great danger. But to eliminate it altogether?  That also sounds like a form of killing our natural tendency to be creative, to imagine and to experience inspiration.

Indeed in it’s most elevated forms magical thinking breaths vitality and meaning into the experiences found within sufism, the teachings of pure view (especially as it relates to yidam practice) within tantric Buddhism, as well as Jung’s notion of synchronicity and the collective unconscious, to name just a few jewels in the long garland of human experience.  In the face of death, and the suffering caused by illness, as a chaplain, I have found that magical thinking arises with such commonplace frequency that I regard it as a natural and important way though which we find connection and meaning in ways that can not often be explained rationally- and that’s okay.

In extending the Zen Buddhist approach of not knowing, to the larger Buddhist conception of the six realms of existence, we are in essence throwing open the doors towards direct relationship with hell realms, god realms, demi-god realms, buddha realms, ghost realms, animal realms and all various permutations of these.  We open oureslve up to the magical. We allow for varied relationship with appearance.   We develop the seed potential for a rich and layered experience of life.  Of course a great many western Buddhists may not believe in the six realms as “real” but as internal dimensions of our own behavioral habitual tendencies; while I appreciate and find great wealth in this view, I for one find great meaning in feeling that the immediacy of direct interface with Buddha-realms, lamas, yidams, dakas and dakinis, and protectors charges the moment with the potential for great insight and awakening.

It seems that as we tread our paths only we can really know how much we want to, or can, open ourselves up to the visionary realm of the imaginal.  While this is very individual, perhaps something we can all do is remain mindful of how we shut the magic out and why?  As well as, whether we use it as a crutch to avoid realizing where we need to change and grow?

22
Jun

on Karma Pakshi, Mikyö Dorje and empowerment…


In my post about Mahakala, and how the practice of Mahakala may relate to our lives on a daily basis as well as between and throughout meditation sessions, I related a short story around the 2nd Karmapa, Karma Pakshi.

A reader of this blog, and now friend, sent me a wonderful image of the siddha Karma Pakshi (pictured above) and an image of Mikyö Dorje, the eighth Karmapa (below).

In reflecting upon these images I am struck by how they convey so clearly the energy that these two realized masters embodied.   In the upper image, Karma Pakshi is shown empowered, present, and full of vitality.  He is shown sitting upon a chöjung, the source of dharma, above him is Guru Rinpoche, Rechungpa and the terton Mingyur Dorje, on his right is Hayagriva and on his left Dorje Phagmo, below him is Mahakala and then Damchen Garwa Ngagpo to his left and Palden Lhamo, or Sri Devi to his right.  Karma Pakshi’s right hand is raised holding a vajra, and his left holds a phurba.  This is not an image of passivity, or weakness.  On the contrary, this image shows how profoundly inspired, naturally empowered, and essence-oriented Karma Pakshi embodied his direct experience of the dharma.

The lower image, that of Mikyö Dorje, is also an image of empowerment.  Mikyö Dorje is famous as an endless wellspring of ability.  There is a definite feeling of  inexhaustability that his activity demonstrated.  When I consider that he only lived to the age of forty-seven I am even more humbled by the impact that his presence had upon the Kagyu lineage; he left behind a magnificent imprint of Buddha-like depth and sensitivity.  His works include commentaries upon many tantric texts including the Hevajra Tantra, as well as a variety of very important texts on buddhist philosophy.  His impact upon art was as concentrated and seminal as his writings on sutra, tantra and philosophy.

In this image Mikyö Dorje is shown surrounded by dakinis.  They bless him and empower him, provide immense spiritual strength as well as insight, thereby blending his mind with all that is.  Above him is the first Sangye Nyenpa Rinpoche, Tashi Paljor; his guru, a great siddha and important Kamstang Kagyu lineage holder.  A description of the line of Sangye Nyenpa tulkus can be found here.  Below Mikyö Dorje is Dorje Phagmo herself; one of the principle yidams of the Kagyu lineage.  She is much more than that though- somehow I feel that her power and wily energy gets lost when she is refered to as “one of the principle yidams” of the Kagyu lineage.  She is the source of untold blessing, insight, re-orientation and empowerment.  She is the mother of our enlightenment, she is blissful wakefulness in everything that we do, the high and the low, the sacred and the profane: for her it’s all the same.

These images have a profound effect.  They make me wonder how I can experience and embody the same sense of empowerment and clarity that Karma Pakshi and Mikyö Dorje were able to express.  There are times when I feel this way; times when practice feels electric; when the present moment feels clear and imbued with luminous authenticity.   There are also of course those moments when I feel dull and very aware of my own selfishness and petty small mindedness.  I have come to learn that the latter is an all-too-common experience that most of us can own up to.  So, I have to ask: what is this empowerment and the quality of being “plugged-in” that both Karma Pakshi and Mikyö Dorje express?

The late Chögyam Trungpa Rinpoche speaks to this effect in a talk on crazy wisdom.  Below are what I find to be the most salient point of his talk as it pertains to this post.  The entire talk can be found here.

Trungpa Rinpoche says:

The crazy wisdom vision is very crazy, too. It gives us a sense of direction, a sense of heroism, a sense of reality and a sense of compassion—and so forth down the line. It also includes our doubts as part of that crescendo. So the crazy wisdom form is related with the basic notion of enlightenment. As we say in the sadhana, “To the crazy wisdom form of the buddhas of the past, present, and future.” I think it goes something like that. Is that true? So crazy wisdom is part of the general scheme of enlightenment. The crazy wisdom guru is not some Rasputin of Buddhism gone wild who does crazy things, who sets up a crazy wisdom cult. You might say, “Padmasambhava went to Tibet and got drunk and went crazy. He hyperventilated in the mountain air after being in India.” “Karma Pakshi went to China and got turned on by being an imperial teacher. Because of that, he went crazy.”

But we are talking about a larger form of crazy wisdom, which is cosmic crazy wisdom. It is part of the enlightened attitude of the whole thing, which is already crazy, continuously crazy—and wise at the same time. Primordial wisdom is continuously taking place. That is a very crazy thing, in some sense.

We have two personality types in the sadhana: Dorje Trolö and Karma Pakshi. Dorje Trolö is Padmasambhava. Padmasambhava attained enlightenment at birth. He was an Indian Buddhist saint, a siddha, a vidyadhara and a great teacher who brought Buddhism to Tibet. There was already some element of Buddhism there, but Padmasambhava actually brought the full swing, the full force of Buddhism to Tibet.

He manifested as a crazy wisdom person particularly when he was meditating in Tibet, in a cave called Taktsang Seng-ge Samdrup, which is now in Bhutan. (In those days, Bhutan was part of Tibet, in the province of Mon.) In order to relate with the savageness of the Tibetans and their own little ethnic samurai mentality, he had to appear in that manifestation. So he manifested himself as an enlightened samurai, a savage person, a crazy wisdom person—known as Dorje Trolö.

According to the iconography, Dorje Trolö rides on a pregnant tigress. He wears the robes of a bhikshu, a Buddhist monk, and he wears a kimono-like garment underneath. He holds a vajra in his hand—like this one [holds up vajra]. And he holds a three-bladed dagger in his left hand. He represents the aspect that crazy wisdom doesn’t have to be related with gentleness in order to tame somebody. In order to tame someone, you can approach him abruptly and directly. You can connect with his neurosis, his insanity; you can project sanity on the spot. That’s the notion of crazy wisdom.

Karma Pakshi was the second Karmapa. The Karmapas are the heads of the Karma Kagyü lineage, to which we belong, the practicing lineage. Since he was recognized as a great master, he was invited to the Chinese court as part of the entourage of the Dalai Lama [head of the Sakya sect, who in those days was not known as the Dalai Lama]. Karma Pakshi was always very strange; and his style was not in keeping with the protocol expected of emissaries to the Chinese imperial court. During the journey to China, he played a lot of little tricks; everybody was concerned about his power and his naughtiness, so to speak. The Sakya abbot who was supposed to become the Chinese imperial teacher didn’t like Karma Pakshi’s tricks, and had him thrown in jail. By means of his miraculous powers, Karma Pakshi turned his prison into a palace. He was able to manifest himself as a real crazy wisdom person. He proved that politeness and diplomacy were not necessary in order to convert the Chinese emperor. He showed us that straight talk is more effective than gentle talk. He didn’t say, “Buddhism would be good for your imperial health.” He just wasn’t into being diplomatic. The rest of the party got very upset; they were afraid that he might blow the whole trip, so to speak. And apparently he did! [Laughter]

Towards the end of his visit, he became the real imperial teacher. The Chinese emperor supposedly said, “The Sakya guru is fine, but how about the other one with the beard? How about him? He seems to be a very threatening person.” The energy of crazy wisdom is continuously ongoing. Karma Pakshi was always an unreasonable person—all the time. When he went back to Tibet, his monastery was still unfinished, so he ordered it to be built on an emergency basis. In that way Tsurphu monastery was founded. It was the seat of the Karmapas before the Chinese invasion of Tibet. It is interesting that such energy goes on throughout the whole lineage.

If I may, I would like to inject a bit of our own vision in connection with crazy wisdom. For us it is like wanting to buy this building, which is out of the question, in some sense, but on the other hand, it is a possibility. And we are going to do it! That seems to be Karma Pakshi’s vision, actually. He would have done a similar thing. Suppose a fantastically rich person came along. All of us might try to be nice to this particular guy or this particular lady—we might blow his trip completely, to the extent that he would be completely— switched! Although his notion of sanity was at the wrong level, he might become a great student if we were willing to take such a chance. So far, we haven’t found such a person, who would be rich enough and crazy enough and bold enough to do such a thing. But that was the kind of role Karma Pakshi played with the emperor of China. Karma Pakshi was known for his abruptness and his dedication. He possessed the intelligence of primordial wakefulness.

Then we have another interesting person in the sadhana: Tüsum Khyenpa, who was the first Karmapa, before Karma Pakshi. He was an extraordinarily solid person, extraordinarily solid, sane, and contemplative. He spent his whole life teaching and negotiating between various warring factions. There was a lot of chaos at that time; all kinds of squabbles erupted among the Tibetan principalities. By his efforts, their fighting was finally subdued. He was basically a peacemaker and a very powerfully contemplative person.

Then we have Mikyö Dorje, who was the eighth Karmapa. He was a great scholar and a great teacher, and he was very wild in his approach to reality. Once he said, “If I can light fire to the rest of the cosmos, I will do so.” That kind of burning prajna was in him all the time.

Rangjung Dorje, the third Karmapa, was a key person: he brought together the higher and lower tantras. He was an extraordinarily spacious person, and one of the most powerful exponents of mahamudra, which is at a very high level of vajrayana enlightenment experience. He was a great exponent of the ati teachings, as well.

Trungpa Rinpoche’s description of how Karma Pakshi and Mikyö Dorje embody direct primordial wakefulness is well said.  Trungpa Rinpoche was very well attuned to how the expression of this clarity cuts in a way that at times is pleasant and at other times unpleasant.  It is very natural to want to experience the cessation of suffering; indeed, time and again we see that this is something that all beings want, even when our choices appear to just cause more and more suffering.  But it’s hard to have the clarity to know, or to recognize and feel, how we can bring about the cessation of our own suffering, as well as that of others.  Knowing, seems bookish and scholastic.  Realizing and feeling is direct and pertains to what is going on during any given situation.

I was recently struck by the realization that my own knee-jerk tepid feelings towards Catholicism have little to do with me, but are inherited reactions from the unpleasant experiences had by my parents that I came to make my own as I grew up.  Upon reflecting on this I came to see that I haven’t really engaged in an authentic relationship with Catholicism.  I picked up the habits of my parents and made them mine.  But my knee-jerk reaction hasn’t been authentic; it hasn’t been based upon primordial wakefulness.  This realization arose around my chaplaincy training.  As a chaplain I encounter a great number of Catholic patients and I have found that I have tended to feel uneasy/other-than the Catholic patients, Catholic hospital staff, or family members for whom I try to provide spiritual care.  One moment of clarity helped me to come into more direct relationship with Catholicism- of course I could have ignored it and just gone on with my habitual way of relating.

It is amazing and humbling to see how easily we react to things around us in ways that are informed by our family histories, our communities, our culture (or blend of cultures and what that brings), our sense of history (or placement within history) as well our gender (and assumptions of what that means), race, and even as humans.  I’m not sure that this is such a bad thing when we are aware of it (the relative does offer us a ground); but it’s a little more problematic when we are unconscious of how these factors strengthen the nature of our habitual reactions.  This leads me to feel very curious as to how we would all embody wakefulness?  How we would individually, and collectively, express empowerment?  How can we cut through some of the rote habitual ways in which we do not meet the expression of the present moment with wakefulness?  How can we bring this blended specificity to the practice of lhaktong?

The Buddha said that his disciples should question and test out whether his presentation of the dharma held water- that critical purchase is probably what kept the dharma going.  Otherwise I think Buddhism would have ended up less contemplative; there wouldn’t be much to do except just adopt a particular belief system.  The question is, how do we make it our own?  In many ways every person in this world system is a distinct universe; we share a variety of points of intersection and the relationship that occurs as a result of that, but our own internal relative wakefulness appears varied.  How do we individuate and blend the dharma with our experiences of living?

I read somewhere of someone asking His Eminence Tai Situ Rinpoche in an interview when the West would produce its own mahasiddhas.  He responded that this would happen one day- it is a definite possibility, in fact, it is likely.  So, how will this happen?

It’s hard to know.  However, the answer may be right in front of us- these two thankas of Karma Pakshi and Mikyö Dorje point us in the direction.  To help explain my point I want to share a marvelous blog post by the wonderful lama/lotsawa Sarah Harding that I found on the Tsadra Foundation blog entitled: “As for the blessing of Vajravarahi, Marpa Lhodrakpa does not have it.” WTF?.  I can’t recommend her post enough- it is long, detailed, and treats in great detail the controversy of whether the practice of Vajravarahi (Dorje Phagmo) is authentic, what the difference between her blessing and empowerment is, as well as the “empowerments” of Mahamudra.  In a nutshell, while translating the Pakmo Namshe (a detailed description and commentary of the Kamstang practice of Dorje Phagmo) written by the illustrious and erudite 2nd Pawo Tsuklak Trengwa Rinpoche (1504-1566) Harding came to recognize that the tonality of the text was more a polemic defense of the Kagyu practice of Vajravarahi rebutting the assertions by Sakya Pandita that as there is no specific unique Sanskrit Vajravarahi Tantra, there is no historical precedent for an authentic Vajravarahi/Dorje Phagmo practice, and further, that Marpa held a false Vajravarahi lineage.

While this subject is admittedly not for all (it can be a little dry), I find it exciting; especially what is later described as the difference between empowerment and blessing around Dorje Phagmo, Mahamudra, and even the practice of the Six Yogas of Naropa.  Consider the following portions of her post:

“…[T]he tantras teach both empowerment conferral (dbang bskur) and blessing (byin rlabs). In particular, in the Sampuṭa [Tantra] it says “Having obtained the empowerment and permission (bkas gnang)” and so on. So there are the authentic empowerment conferral and the blessing permission (byin rlabs bkas gnang). Of those two, the authentic empowerment conferral is a method to sow the seeds of fivefold awareness in the unimpaired vajra body. The basis of refinement and that which refines is unmistakably set up by means of the rites of outer, inner, and secret contingency…

As for blessing, once matured by the empowerment, in order to engender the qualities that have not [yet] arisen in those individuals possessed of the sacred pledges, or for the sake of maintaining and increasing [those qualities] that have already arisen, the method for imbuing the blessings of Body, Speech and Mind are done according to the rites of the individual lineages. In particular, in the Sarma tradition of the secret mantra of Tibet, there are many [cases] concerning the blessing of Vajravārāhı: the greater and lesser Don grub ma, great and lesser dBu bcad ma, Nāropa, Maitrī mkha’ spyod, the blessing of White Vārāhı and so forth.”

and:

“A vajra master who has accomplished mahāmudrā will mature such a [disciple of highest acumen] through blessing and teaching the path of creation and completion. When they come to understand, then they will practice because of the desire to become enlightened in a short time for the sake of sentient beings. In the case of disciples who would [only] later become suitable recipients, who at present have many discursive thoughts, they should be given the extensive ripening empowerments and guided gradually according to the three guidance manuals (zin bris rnam gsum). In that way one won’t waste disciples.

As it is explained in such sayings as “the great medicine of the instantaneous [approach] is great poison for a gradualist,” disciples must be guided according to the measure of their being. Though [given] the maturing [empowerment], there are some with most excellent faculties who will [anyway] become matured and liberated in the same instant just by seeing the face of the master or by a blessing. Those of sharp faculties, in whom the awareness will be born just by the blessings of meditative absorption such that they will have complete confidence without any doubts—that’s what’s called maturing the being.

[Some] individuals are naturally characterized by great discursiveness or are [stuck] in the mire pit of various views in this life, a pool filled with the waters of sophistry. After pouring even the last droplet of the water that has washed a thousand times the vessel of the milk of secret mantra, [they will think] this is the so-called “ocean of milk of Vajrayāna” and will grasp on to this white, sweet essence as the milk. Those [people] spread this pile of ignorance and make their living as masters. There are many [such as these] in Tibet. [When those masters] guide people in that way, the disciples become disturbed. Maturing them through wordy rituals with many elaborations to perform makes them happy. Therefore, in the blessing from the oral instructions of Lord [Tongwa] Dönden, there is the generation of elaborations such as entering into the mandala and the empowerments of five families. It is to satisfy those self-proclaiming as dull or sharp faculties. The actual blessing which comes from the oral instructions is talking about maturing those of sharp faculties.”

So, while empowerment is needed to plant the seeds; as a means to offer all of us the keys to our natural basic pristine awareness, blessings cannot, and should not be over-looked.  Blessings are the life force of our practice, they make our practice pregnant with immense possibility; they are the very dakinis that surround Mikyö Dorje.   Indeed every time we blend the body (Om), speech (Ah), and Mind (Hung), of our gurus, yidams, and protectors, of pure appearance, perhaps we are in reality opening ourselves up to the direct experience of complete effortless empowerment.  It seems that this may be the way through which we may share the same primordial wakefulness, the essential blissful luminosity, and direct insight/power as demonstrated by Karma Pakshi and Mikyö Dorje.

I suspect that once we blend our experience of our worlds with our practice this will happen very easily and perhaps even uneventfully.  As Trungpa Rinpoche points out, in becoming more sane nothing extraordinary happens, we become more wakeful, more clear, more present and more authentic.  When we can give ourselves permission to empower ourselves and realize that the blessings that we have received from our practice is enough, that in reality that’s all there is, then clouds of siddhas will arise around the world.  Perhaps the real question is, when will we put aside our sense of inadequacy and take our seats?

“If I can light fire to the rest of the cosmos, I will do so.”  – Karmapa Mikyö Dorje

15
Jun

Rangjung Dorje, the 3rd Karmapa, on Ordinary Awareness and Pristine Awareness…


I find this treatise by the 3rd Karmapa, Rangjung Dorje, very clear and expressive in its description of the view as it relates to the nature of the qualities of our awareness.  It is also an excellent example of the depth of experience that Rangjung Dorje established and familiarized within himself.

As is pointed out in the first footnote to the translation, this text presents the shengtong  view (emptiness of other) as it relates to the emptiness of mind/phenomena.  This view, while similar to aspects of the Yogachara approach as laid out by Asanga and Maitreya, is a Madhyamaka (middle way) view.  The central point of orientation of the shengtong view is that while the mind is empty of any inherent self-nature, there is a quality of luminosity, the infinite Bhuddha-nature quality that is innate to the mind.

Some claim that a view like this is eternalist, and therefore incorrect as it suggests that since there is some kind of quality that the mind has, it cannot therefore be empty of inherent self-nature. This is the rangtong view; it is a view in which the mind is found to lack any particular nature or inherent characteristics.

While there is currently, and has been in the past, a great deal of debate around this matter (to put it mildly), perhaps these two perspectives are two sides of the same coin.  The rangtong view, simple and bare bones, seems to suggest the general theory of the Madhyamaka school, for lack of a better word.  It might be posited that the shengtong view arose, and still has currency through and around the experience of meditation, especially buddhist tantric meditation.  Indeed, I wonder what Nagarjuna would have to say about this.  Perhaps they are appropriate, or more instructive at different times and in different ways.  These two brilliant experiences are rich and offer us a great deal.

While I am not very skilled in dialectical reasoning, I am happy to leave the debate as to who is correct, the shengtonpas or the rangtongpas, to others.  But, I would like to point out that I feel that it should be noted that while the shengtong view is of central primacy for the Jonang lineage, it is also of great importance within the Kagyu and Nyingma lineages.  In fact, there appears to be lot of symmetrical terminology between the shengtonpa view and the language that is used within the Kagyu tantric completion stage practices (Six yogas of Naropa/Niguma and Mahamudra) as well as that of the Nyingma lineage (as found in the practice of Dzogchen).  I think that there is something to this.  Perhaps this relates to the language of the shengtong position in relationship to the direct experience the mind’s essential nature.  It is a position of intimacy; a view that evokes the entirety of the range of the way that mind arises.  It is full, but not overly reductive, as the rangtong position sometimes feels.

Jamgon Kongtrul Lodro Thaye was instrumental in bringing much of the shengtong view back into the Kagyu lineage.  This continued through the previous Kyabje Kalu Rinpoche, and especially the late Kyabje Bokar Rinpoche, who was a holder of the Jonangpa Kalachakra lineage, an important source of the shengtong view that was exemplified by the great Dolpopa Sherab Gyaltsen (1292-1361), the great meditator and teacher who is credited with founding the Jonangpa Lineage.  In fact Dolpopa and Rangjung Dorje were contemporaries and spent time together.

This particular text was translated by Michael R. Sheehy, Director of the Jonang Foundation, Senior Editor at the Tibetan Buddhist Resource Center, and Lecturer of Buddhism and Tibetan Language at the New School here in New York.

As today is Saga Dawa, I wholeheartedly invite you to explore this text, and I pray that it adds clarity, depth, and confidence to our practice.

May it bring you benefit!  And may you bring the pacification of others’ suffering!

Ordinary Awareness & Pristine Awareness:

A Treatise on the Distinction

Composed by the 3rd Karmapa Rangjung Dorje (1284-1339)

To all of the buddhas and bodhisattvas, I pay homage!1

Having thoroughly relied upon learning and reflecting,

I’ve resided in secluded places in order to apply the methods of meditation. In accord with these means, I’ll now describe my experience to you.

Some people think that the triple world and all living beings arose from itself, from others, from both, or without any cause.

Others say that one’s own self and the world are generated from a creator god such as Cha, Śiva, Brahmā or Viṣṇu, from an external particle, or from a truly existing hidden substance.2

 

As the sole omniscient one taught, the three worlds are merely the mind.3

They are not derived from themselves, from something else, from both of these, or without a cause—all phenomena arise interdependently.

They are by their own essence empty, devoid of features that are distinct or unique, and
free from features of truth or falsity—like a magical illusion, the moon in water, and so
forth…

Knowing this, the Buddha taught to sentient beings.

In this way, from what source does so-called “delusion” and “non-delusion” arise?  Having relied upon the nature of interdependent co-origination, I have come to know this like my own image in a mirror, like fire from smoke. Here, I’ll clearly describe to you my realization.

Ordinary conscious awareness of the five sense entrances,4  

By having accepted and rejected forms, sounds, smells, tastes, and textures have generated emotional upset.

So, what are these so-called “sensible objects?”

If the wise were to carefully examine, they would not be able to establish the existence of anything  external  such  as  atoms  and  so  forth,  as  other  than  one’s  own  discerning cognitive awareness.5

 

If  the  substances  of  sensible  objects  were  simultaneously  different  than  conscious awareness, then they would not have the same nature.

Because inert material substances do not arise from indivisible immaterial cognition, their arising is not related.

By accepting that sensible objects are different than awareness, it is illogical to think that sensible objects would appear from cognitive awareness.

Because of this, whatever appears is not a sensory object different than awareness.

The occurrence of these objects is similar to the experience of conscious self-reflection.6
In fact, even the appearances of minute indivisible particles and vast openness are mind.
Since their existence cannot be established externally or separately,
The realization is that creators such as Brahmā and other such creator gods do not exist.

Furthermore,  the  relationship  between  one’s  mental  awareness  and  phenomena  are similar to the experience of a dream.7

This is to say, this relationship is consumed by the mind fixating onto referents that have no true reality.

Likewise, the six modes of ordinary perceptual awareness,8 the appearances of exterior referents  and  living  beings,  self-importance,  cognitive  discernment,  and  whatever manifestations appear,

Are not produced from anything else,

They are not produced from themselves,

They are not produced from both themselves and something else,

And they are not produced from the absence of themselves and something else.

In the same way, the victorious one taught that everything within saṃsāra and nirvāṇa is merely the mind.

Causes, conditions, and dependent co-origination were taught by the Buddha to be the six modes of ordinary perceptual awareness, tainted mental awareness, and the universal ground as ordinary awareness.9

 

The six modes of ordinary perceptual awareness are reliant upon the objective conditions of the six sensible objects of form and so forth.

The predominant condition is the six sensory faculties. They are lucidity endowed with form.

Both sense faculties and their objects arise from the mind.

The total manifestation of sense faculties and their objects rely upon sense bases that are without an inception.

Although ordinary awareness perceives objective referents,

It is the conceptualizing mental factor that cognizes their distinctive qualities.10
Mental awareness relies upon both immediate and tainted mental awareness.11

Because immediate mental awareness is the condition for the generation and dissipation of the six modes of ordinary perceptual awareness,

This is in congruence and accordance with the frequency of the instantaneous generation and dissipation of the six modes of ordinary perceptual awareness.

This is known by a mind imbued with yoga, and through the teachings of the victor.

Within the mind itself, there is an aspect of this immediate mental awareness that is said to  be “mental  awareness  endowed  with  tainted  emotionality”  because,  due  to  the transitory nature of the constituents of embodied experience,

It fixates onto an egocentric attitude, conceitedness, and self-infatuation while infused with ignorance.

Immediate mental awareness dissipates the six modes of ordinary perceptual awareness, and is the source from which consciousness arises.

Tainted mental awareness then becomes the source for emotional upset.

For these reasons, mental awareness has two facets: it possesses the capacity to both create and obscure.

To those with particularly refined intelligence, the Buddha taught the universal ground as ordinary awareness.

This is also referred to as the “foundation for ordinary awareness,” the  “source for ordinary awareness” and the “receptacle for ordinary awareness.”

Within  it,  all  of  the  latent  propensities  generated  by  the  seven  modes  of  ordinary
awareness are accumulated distinctively and neutrally—like rainwater flowing into the
ocean.

This is why it is called, “ripening awareness.”

Because it generates everything, and is the ground from which all seeds emerge, it is referred to as the “causal condition.”

Nevertheless, since it is reversed when the seven modes of ordinary awareness are inverted, it is also known as “conditional ordinary awareness.”

This universal ground as ordinary awareness is the embodiment of everything external and internal, the source of all that is to be relinquished.

So, it is said that it can be subdued through “vajra-like meditative stabilization.”

When the universal ground as ordinary awareness along with its defilements is reversed, there is mirror-like pristine awareness.

Every mode of pristine awareness appears without identifying with a substantial self, they are continuous and utterly without interruption.

Because this realizes what can be known with a reference,

And because this is the reason for every type of pristine awareness,
This is referred to as the “ultimate dimension of phenomena.”12

The  emotionally  tainted  mental  awareness  is  totally  subjugated  by  the “meditative

stabilization of courageous movement.”

Disturbing emotions are entirely relinquished through insight and meditative cultivation.

Once upsetting emotions are absent, saṃsāric existence and nirvāṇic quiescence cease. This is the pristine awareness of equanimity.

Immediate mental awareness apprehends by seizing onto the six modes of ordinary perceptual awareness.

Its discursive thinking is produced by conceptualization,

And its perfect discernment subdues through “illusion-like meditative stabilization.”

When great patience is acquired though transforming apprehensions and their objective references, pure realms are revealed.

Ever-pervasive  pristine  awareness  and  unimpeded  pervasive  activities  thoroughly transform the source of thoughts into the pristine awareness of discernment.

In this way, these two types of pristine awareness—equanimity & discernment—through
pure meditation, do not abide within saṃsāric existence and nirvāṇic quiescence.
Imbued with tranquility, love, and compassion while encompassed within the surrounds
of retinues and multifarious dimensions of enlightenment, they express the utterances of
buddhas.

The melodious maṇḍala of the magnificent teachings resounds within the treasury of every profound meditative absorption and mystical formulation.

This is referred to as the “dimension of complete resplendence.”13

The five sense entrances and mental awareness are a single quality.

Through perfect analysis, there arises the way of the four truths endowed with their differing aspects, the sixteen wisdoms of knowing, acceptance, and so forth.
Sensible objects are perceived directly and their actuality is realized.

The five sense faculties are transformed when there is engagement with all of their corresponding sensible objects, and the qualitative attributes of everything is magnified twelve-hundred-fold through the power of magnetizing.

This is the final accomplishment, all-accomplishing pristine awareness.

That which through innumerable and inconceivable manifestations of every variety, at all times, within every realm of existence, will accomplish benefit for every being is known as the magnificent “emanatory dimension.”14

Mind, mental awareness, and ordinary perceptual awareness are transformed into the three enlightened dimensions imbued with their activities;

Complete within the uncontrived maṇḍala of the ultimate sphere of phenomena.

All things reside without saṃsāra or nirvāṇa or their inceptions—free from singularity of diversity.

This is referred to as the “essential dimension.”15

 

In other scriptures by the victorious one, this is taught to be the “ultimate dimension.”
The mirror-like pristine awareness is regarded as the embodied dimension of pristine awareness, and the other types of pristine awareness are said to be the two enlightened form dimensions.16

 

Buddhahood is actualizing the nature of the five types of pristine awareness and the four enlightened dimensions.

What is embellished by the distortions of the mind, mental awareness, and ordinary perceptual awareness is the universal ground as ordinary awareness.
What is free from distortion is described as, “the essence of the victorious ones.”

The Buddha taught that the truth of the spiritual journey is seizing onto the capacity of the discerning wisdom of the exalted ones that arises from sublime conceptualization, and that quells profane conceptualizations.

By not understanding this way of the ultimate,

The delusional stray about within the ocean of saṃsāra.

By not understanding this Mahāyāna vessel, and without transforming yourself, How could you ever cross to the far-off shore?

May everyone realize the meaning of this treatise!

“Ordinary Awareness and Pristine Awareness: A Treatise on the Distinction” was composed on the 1st day of the 10th lunar month of the year of the swine (1323) in the mountain hermitage called, “Dechen Teng” [“The Aperture of Bliss”] by Rangjung Dorje.

Translated by Michael R. Sheehy, Ph.D.

Notes

1 This work by the 3rd Karmapa Rangjung Dorje is included here in Jonang Foundation’s Digital Library because it reflects a view that has been characterized as ”zhentong” (gzhan stong) by later Tibetan authors, most notably Jamgön Kongtul (1813-99), see Mathes (2004), 288-94. Rangjung Dorje was a contemporary of Dolpopa and they met to discuss such views on at least one occasion, see Stearns (1999), 17.
2 Cha (phyva) literally means “luck” or “fortune.” Here it refers to an ancient pre-Buddhist Bönpo belief about the creator of the world. In this conception, “Cha” is the reason for all eventual prosperity. These are references to the theistic tendency to rely on an external force. For a closer study of this text with Jamgön Kongtul’s commentary, see Sheehy (2005).

3 This is a reference to cittamātra (sems tsam).

4 The five sense entrances (sgo lnga) are: (1) eyes; (2) ears; (3) nose; (4) mouth; (5) body. 5 The term here is: rnam rig shes pa.

6 The term here is: rang rig. This is a term that denotes the capacity of awareness to know itself or be selfaware.

7 The term here is: yid (manas). This is referring to the conceptual or ideational operations of cognitive awareness.

8 The six modes of ordinary perceptual awareness (tshogs drug) are: (1) visual perceptual awareness; (2) auditory perceptual awareness; (3) olfactory perceptual awareness; (4) gustatory perceptual awareness; (5) tactile perceptual awareness.

9 The terms here are: nyon yid ki rnam shes and kun gzhi rnam shes

10 Here it reads, sems byung ‘du byed while an alternative reading is sems byung ‘du shes. See Rang byung (2002), n. 20.

11 The term here is: ma thag dang nyon yid. This refers to the four conditions (rkyen bzhi) that preserve the continuity (rang rgyud) of cognitive awareness through immediate subsequent experiential moments of conscious experience. The term: ‘jig tshogs here refers to a composite of many elements of the skandhas that is destroyed instant by instant. Skandhas are the psychophysical constituents that comprise ordinary embodied experience.

12 The term here is: dharmakāya, chos sku.

13 The term here is: sambhogakāya, longs spyod rdzogs sku. 14 The term here is: nirmāṇakāya, sprul sku.

15 The term here is: svabhāvakāya, ngo bo nyid sku

16 This is a reference to: nirmāṇakāya and sambhogakāya.

Tibetan Sources

Kong sprul Blo gros mtha’ yas, ‘Jam mgon. Rnam par shes pa dang ye shes ‘byed pa’i

bstan bcos kyi tshig don go gsal du ‘grel pa rang byung dgongs pa’i rgyan ces bya ba. Sikkim: Rum btegs, 1972.

Mkha’ khyab Rdo rje, The 15th Karmapa. Rnam par shes pa dang ye shes ‘byed pa’i

bstan bcos kyi mchan ‘grel rje btsun ‘jam pa’i dbyangs ki zhal lung nor bu ke ta ka dri ma med pa’i  ‘od. In Three Important Verse Treatises on Aspects of Mahāyāna and Vajrayāna Buddhism: By H.H. the 3rd Karma-pa Ran-byung-rdo-
rje, with Annotations Expanding the Text (mchan) by H.H. the 15th Karma-pa Mkha-khyab-rdo-rje. New Delhi: Delhi Karmapae Chodhey Gyalwae Sungrab Partun Khang, 1976.

Rang byung Rdo rje, The 3rd Karmapa. Rnam shes ye shes ‘byed pa’i bstan bcos. Sikkim:
Rum btegs, 1972.

__________. Rnam shes ye shes ‘byed pa dang de bzhin gshegs pa’i snying po bstan pai
bstan bcos zhes bya ba. Kathmandu, Boudha: Dharma Kara Publications, 2002.

Western Sources

Mathes, Klaus-Dieter. “Tāranātha’s ‘Twenty-one Differences with Regard to the

Profound Meaning’—Comparing the Views of the Two Gźan stoṅ Masters Dol po pa and Śākya Mchog ldan.” Journal of the International Association of Buddhist Studies, 27, 2, 285-328, 2004.

Sheehy, Michael R. “Rangjung Dorje’s Variegations of Mind: Ordinary Awareness and
Pristine  Awareness  in  Tibetan  Buddhist  Literature.”  In  D.K.  Nauriyal (ed.).

Routeledge Curzon’s Critical Series in Buddhism. Buddhist Thought & Applied
Psychological Research. London: Routledge Curzon Press, 2005.
Stearns, Cyrus R. The Buddha from Dolpo: A Study of the Life and Thought of the
Tibetan Master Dolpopa Sherab Gyaltsan. New York: State University of New
York Press, 1999.

© 2007 Michael R Sheehy.

Courtesy of the Ngedon Thartuk Translation Initiative

27
Apr

hinayana of the mind

Recently I was reading the introduction to the recent translation of books nine and ten of Jamgon Kongtrul Lodro Thaye’s Treasury of Knowledge, entitled Journey and Goal, by Richard Barron (Chokyi Nyima).  While reading, I came across a wonderful discussion of the topic of “paths and levels” (Tibetan: sa lam).

For whatever reason, be it cultural or philosophical, or a need to act as an extension of the phenom that was Indic scholasticism, many early Tibetan scholars/translators placed great energy into codifying all of the various routes taken by the three Buddhist vehicles.  Of equal interest to Tibetan scholars/translators were the various the road-maps provided by the lineages that comprised these vehicles. Indeed, lam rim (stages and paths) literature from Jey Gampopa onwards, for example, has functioned as a great cornerstone for the practice of dharma up to this very day.  Rest assured that if you are ever lost on the path to enlightenment, the Tibetans have all the various maps you may need neatly organized.

What was of great note for me was Richard Barron’s exploration of the term Hinayana in his introduction to the translation of Kongtrul’s text.

According to most descriptions, the three buddhist vehicles are delineated as: Theravada (Pali: थेरवाद), Mahayana (Sanskrit: महायान), and Vajrayana (Sanskrit: वज्रयान).  The histories and unique wealth that all three vehicles contain is obviously too vast for this blog, and therefore I enthusiastically encourage exploring the expansive richness that these buddhist traditions continue to offer the world.  For now, I would like to explore further hinayana of the mind.

The term Hinayana (हीनयान) translates a “deficient vehicle”, or “defective vehicle”.  It arose as a derogatory term after the development of the Mahayana view to denigrate and belittle self-centered practice of dharma, not necessarily as a criticism of the Theravada approach.  Indeed, that it arose post facto is significant in that it was used to distinguish Mahayana from some aspects of an earlier approach to Buddhist practice.  It should be noted that this earlier form or approach to practice that was being criticized was that of the Sarvastivada school (an eternalist belief that “all exists”) and similar groups.  Over time it became somewhat common to erroniously regard Theravada Buddhism as Hinayana.

That said, people are people are people, and Buddhists are no different; the chauvinism of some Mahayana practitioners towards practitioners of the Theravada approach resulted in harsh belittling of a legitimate and praiseworthy dharma.  Indeed, this shows how easily the kleshas of greed, hatred and delusion, the very roots of our suffering, can be used to debase and belittle others in such a way that we easily poison our internal well-spring of basic goodness.  Perhaps this is the intended meaning of hinayana; perhaps this is how we manifest the hinayana of our own minds.  How we become deficient or defective.

The late Chogyam Trungpa Rinpoche once said that even the most precious and extraordinary tantric practices can become hinayana practice if our motivation is confused.  If we become focused upon self-aggrandizing, self-enrichment, self-liberation, and pious aggression, what good is our practice?  How easy it is to become an inner Devadatta towards our own pure motivation; to become stricken with a tight and closed approach towards others.

The great yogin and Kagyu forefather, Jetsun Milarepa, once said that staying in the house of someone who practices with hinayana motivation is akin to accumulating seven lifetimes of misdeeds. Milarepa seems to be saying that even loose peripheral association with the hinayana perspective can lead to great downfall, I can’t imagine that he was referring to the ill effects of accepting the generosity of receiving shelter from a Theravadin buddhist.

How does this apply to our daily lives?  What impact does it have in chaplaincy?  What does pure motivation mean, and how do we allow the root kleshas of greed, hatred, and delusion (as well as the branch kleshas: conceit, wrong view, doubt, torpor, restlessness, shamelessness and recklessness) constellate with us?  How do these factors cause the growth of hinayana mind?

It is said that fire can be used as a tool; to bring warmth, to cook, and enlighten.  It can also be used to burn and destroy.  How we practice, and especially how we relate to others, as well as the environment, seems to be an especially powerful barometer with which we can measure the relative efficacy of our spiritual path.  To that end, and with that in mind, it seems of vital importance that we remain mindful of the occasional flashes of the hinayana of the mind; how it arises may be different for each of us in terms of specificity, however, I suspect that our inner Devadatta’s are cut from a similar cloth: ego-clinging or self-orientated thinking/separation from others.  Whether it take the form of high lamas causing a rift in the sangha, our own inability to recognize the suffering of others, or even the sometimes subtle belief that we are more unique or special than everyone else, it is easy to fall prey to hinayana mind.

May we totally dispel the neuroses of all beings (including ourselves)!

14
Apr

Mother Sentient beings

When my first teacher, and spiritual mother,  Ani Dechen Zangmo, taught the text for the prostrations and refuge part of the Karma Kagyu ngondro (Four Foundations practice) she spent a great deal of time talking about the different ways in which beings have been our mothers in the past.

In the most classical aspect of this practice, we make our prostrations to the wonderful field of refuge: our lineage forefathers and foremothers.  In this way we seek to enter and become part of a lineage. We join our lineage through repeatedly receiving the blessings of the lineage; in fact, we are instructed to help lead all sentient beings in the meritorious activity of supplicating and joining our specific lineage with us.  Why do we do this?  It is said that all beings have at one point in time been our mothers, having cared for us with selfless beauty and having made endless sacrifices, protected us, nurtured us, and also supported and enriched us.  Through time immemorial, through the various combinations and permutations of the manifestations of karma, all beings have been, at any given point in time, our mothers.  Indeed every person we meet has done this for us.  Every animal.  Every friend.  Every enemy.  Every being, seen and unseen, has done this for us- and in this way we are all inextricably linked.  What better way to repay these countless mother-beings than to act as a raft to lead them to the banks of spiritual realization?

And so, as is the case within the Kagyu lineage, when we visualize the field of refuge and as we make each prostration while reciting the refuge prayer, we doing so with each being who has been our mother.  We keep their desire for well-being and happiness in our heart.   In this way, in a manner similar to Indra’s Net, it becomes impossible to locate a source or an end with regard to our connection with others.

Where is the border between myself and another? Where are our points of overlap?

Indeed, in taking a moment to check in and notice this we can very naturally, perhaps effortlessly, find ourselves left with a deep feeling of connection and an awareness ornamented with the jewels of empathetic concern.

Suddenly the well-being and quality-of-experience of others becomes a natural concern.

That we are all interdependent is also driven home in the practice of Chenrezig or Avalokiteshvara, the Bodhisattva of Compassion.  There is a portion of this practice in which one imagines oneself moving throughout the six realms of existence (illustrated above).  In the practice we engage in helping to alleviate the suffering of beings in all six realms.

Within this practice, and in many others we make the vow to do this; to benefit all beings who have been our mothers as an expression of gratitude and gentle concern for all those who suffer and who have provided us with the selfless love and support that only parents could.  These beings who have loved us unconditionally, may be experiencing the anger and depression of the hot and cold hell realms, the dullness of the animal realms, the jealousy and infighting of demigod realms, or the perfect complacency of the gods’ realm.

How can we be there for them, how can we cool the anger, warm the depression, enlighten the dullness, sooth the jealousy and enliven and express the immediacy of the present moment to perfect eternalism?

In another sense, perhaps in a way that differs from the classical presentation of how all beings have been our mothers at one point in time, all beings are our mothers in another way: they give birth to our identities; the way we present and imagine ourselves to be.

It seems we cannot exist in a relative way without existing in relation to others.  The acceptance of our wonderful qualities and our faults, the very perception and even projection upon us of what we appear to be, is a birthing of an identity.  The quality of our being in a horizontal sense, as it pertains to our diverse qualities, is defined and experienced through others, through the way that they experience us. We are given context and we are given meaning. What we do with that and how we react to it is up to us.

While we like to think that we are the architects of our appearance, and in many ways we are the often unintentional archtect, it may be that we are only ever known through the experience of others. Perhaps this way of looking at the manner in which we have created our identities, the way that we are animated by, and get carried away with our experience of self, a fleeting momentary illusion, can be best seen reflected in the eyes of another.

I find that whether I am at the hospital acting the role of a chaplain, on the subway on my way to the hospital, or going about my daily activities as a parent or partner to another, I am always humbled when I have the chance to notice how I am engaged in an interpenetrating relationship with others. What an amazing thing to just meet and reflect the pure appearance of another, the fleeting transience, and the deep connection that we all share; and what a difficult thing to do.  I find it especially humbling when I catch myself caught in the midst of reacting and judging, of comparing and compartmentalizing the spontaneity of occurence.  But when I can rest in naturally meeting others, the sheer simplicity and profundity of that experience remindeds me of how extraneous our elaborations of dharma can become.