People are scared to empty their minds
fearing that they will be engulfed by the void.
What they don’t realize is that their own mind is the void.
Not too long ago, when a lama came to the dharma center to teach on the Dujom Tersar cycle of chöd, I came across a few references in a variety of writings, both Buddhist and non-Buddhist that describe the experience of panic that arises in the face of the experience of loosening the intensity of the grasp around a permanent self. These reminders have been timely teachers as I have found myself recalling moments of ‘self’ destruction for lack of a better term, as well as deep listening to my own experience of periodic panic that sometimes presages a feeling of a less real sense of self. I feel that this is an under-explored topic, namely the fear that accompanies the spiritual path. Over the years I sometimes wonder if this fear is the fear that our practice will be (or is) successful.
Confess your hidden faults.
Approach what you find repulsive.
Help those you think you cannot help.
Anything you are attached to, give that.
Go to the places that scare you.
Within the context of the practice of vajrayana, the practice of chöd, regardless of any particular lineage, offers a very compelling way through which we might help effectively confront this self that tries to hold together the matrix of identity that wants to know and control the world around us. A complex alignment of dynamics, chöd offers a powerful visualization that chips away the plaque of identity, it slowly releases the grip of the hand that tries to maintain a handle upon what we experience. As we loose our grip, finger by finger, and we feel ourselves slipping, we are easily reminded of the truth of impermanence of the castles of sand that we create and imbue with such power and reality that before we know it, we and everything around us feels real, important, and vitally essential. Whether the visualization emphasizes Prajnaparamita, Vajravarahi or Tröma, it is essential to remember that they all represent the complete luminosity of emptiness; the vividness with which we do not exist, and the bliss associated with realizing that everything around us is pure appearance. The counter-intuitive act of visualizing oneself thrown into a kapala made up of one’s own skull and transformed into an ambrosial offering for all beings, or piled up as a mandala offering upon one’s own flayed skin, these confounding visualizations and the profound sense of generosity required tug at our sense of permanence and our desire to belong constellated in relation to a fixed point within time and space. It is not uncommon to feel a sense of resistance to the practice, a sense of tentative reluctance, or attempts towards pulling back within ourselves.
There can be a lot of pain and suffering when we become aware of how we cling to this wanting to “be”. This alone could easily be regarded as ‘going to a place that scares you’ that so much chöd literature seems to refer to. Sometimes this suffering manifests physically, with a visceral painful feeling, a hollowness or sharp sense of discomfort, other times it arises as a sudden busyness in which all of the sudden there is something very important that we find we need to do- something that distracts us from our practice. Sometimes these new things we find ourselves needing to do seem so important and vital that we are seduced by their wonderful meaning and uniqueness. These of course are the arising of demons. They find us wherever we are and rather powerfully unweave some of the fabric of confidence in resting in the view that allows for chöd to be the powerful practice that it is.
Ordinary people look to their surroundings, while followers of the Way look to Mind, but the true Dharma is to forget them both. The former is easy enough, the latter very difficult. Men are afraid to forget their minds, fearing to fall through the Void with nothing to stay their fall. They do not know that the Void is not really void, but the realm of the real Dharma. – Huang Po
The experience of groundlessness, I was once told by a psychotherapist who happened to be Buddhist, was not something to be cultivated, but rather, an experience more grounded and tangible was deemed as more valuable, within the process of spiritual growth. I have come across a number of psychoanalysts who warn in their writings that unguided exploration and or cultivation of the experience of groundlessness can lead to a state of psychosis. These warnings are interesting. They are interesting in part because I often wonder about the utility of combining psychoanalysis with Buddhist practice, especially if one is going to fully embrace emptiness of self. In all likelihood the combination of both Buddhism and psychotherapy can be a very effective way with which one can effect a necessary change in one’s experience of life to reduce suffering. Yet I sometimes wonder how much we benefit from aligning our living and breathing practice of dharma with the structures of our intellect such as modalities that seek to measure and define our experience as we move along our path as found within the psychoanalytic model. Our intellect often arises in a manner that does not make sense; especially when the sense of self is threatened. Like sparks, or flashes of lightening in the night sky, the reverberation of the reactive ego- the sense of self-nature wrapped up with the demons that keep it preoccupied- obey no one person. They are messy, sometimes terrifying and often very powerful. Similarly, the fast arrival of vajrayogini with her retinue of dakinis arise in an unpredictable way; this is why they are so integral within this practice and this too is why chöd confounds approaches that seek to find a restorative refinement and distillation of the Self. After all, how can one distill that which is not there?
Those who realize the nature of their mind knows
That the mind itself is wisdom-awareness,
And no longer make the mistake of searching for enlightenment from other sources.
In fact, enlightenment cannot be found by searching.
So contemplate your own mind.
This is the highest meditation one can practice;
This very mind is the perfect awakened nature,
the birth place of all the enlightened ones.
What if we just stopped running? Stopped trying to make ourselves better, more qualified, more important, more knowable and “ourselves”? What if we stopped in our tracks and turned around to face the executioner of our ego-grasping and gave way to the fear that exists around that process? What if we let the associated pain and suffering come rather than defend ourselves and acclimatized ourselves to the gnashing teeth of the demons who come fast, or the methodical bone crushing of the demons who come slow? What if we stopped sublimating everything by actively using our minds to make everything seem like Dharma, and just rest so that things can simply arise as Dharma; ordinary and unaffected; unpatterned and free from artifice?
Perhaps this is the only way in which the strong grip of our fears and insecurities, our limitations and feelings of being unqualified, will burn off like a morning mist as the sun rises. Perhaps trusting in the process is part of this and putting down the willful need for change allows this sense of self- an illusory doer, be seen for what it is, an expression of empty luminosity.
We recently lost two very important Kagyu Rinpoches, Karma Chagme, the head of the Nyedo Kagyu and direct lineal descendent of the great mahasiddha Rāga Asya , the very emanation of Amitabha himself, and Kyabje Choje Akong Rinpoche, a great social activist, dharma teacher. Along side Trungpa Rinpoche, Akong Rinpoche as one of the most important Kagyu Rinpoches in how he helped to plant the seeds of dharma in the West, but also create nurture Samye Ling and the system of Samye Dzongs throughout the UK, Scotland, Ireland, Europe and Africa. He was also vital in helping to local the young 17th Karmapa. As a lineage we have also recently lost Kyabje Traleg Rinpoche, Kyabje Tenga Rinpoche, and still feel the loss of Kyabje Bokar Rinpoche.
As long as His Holiness the Gyalwang Karmapa is with us, no matter where he resides, I feel that we are in good hands, and as a student of His Eminence Goshir Gyaltsab Rinpoche, I feel that as long as his activities continue then the dharma will not only flourish but increase in concentration and power. May their lives be long and may they completely destroy our ego-clinging through the power of their skillful means! May their activities increase the depth and wisdom of the Kagyu lineage!
This said, there are some who express concern about where we as Karma Kagyu are going in the West, and I would like to throw my two cents into the ethereal debate. Rather than make this a global argument, metaphorically as well as actually, maybe we should just focus on the Kagyu in America. I do not presume to know much at all about this subject, and even more than that, I have no real qualifications to weigh-in on such a topic, but nevertheless, as one who has deep love for our lineage I am occasionally concerned about how we may be structuring ourselves here in the U.S.
As Karma Kagyu I feel that we can do more than we are doing. We obviously benefit from the hard work and extreme diligence and patience of the masters of the early era: the late Kalu Rinpoche, the late Trungpa Rinpoche, ven. Khenpo Karthar Rinpoche, Thrangu Rinpoche, Bardor Tulku, Ponlop Rinpoche, Lama Norlha, Lama Lordro, Lama Tsingtsang, Lama Rinchen, Lama Dorje, and of course, their guide His Holiness the Gyalwang 16th Karmapa, Rangjung Rikpe Dorje. We owe them a debt of gratitude. Through these teachers we have the benefit of some very solid infrastructures for the study and practice of the dharma- we have a great number of translators, translation committees, places for extended as well as short retreat as well as the beginning of a sangha which while still young and tender might hopefully grow into a single unified family of victorious ones. Yet right now the sangha may be our weakest link.
America is a unique place in that across the board we like to think of ourselves on the collective level as a unified group that share similar values, and yet we also very easily cleave along a variety of lines that include ethnicity, religion, gender, sexual orientation, race and political views. The obvious benefit is that there is the potential for most anyone to find a niche within the American experience. The fundamental flaw is that we are only part of the group until we don’t want to be, until our desire-lines of identity pull us into our sub-groups. When we separate from the collective in this way, the American experience becomes very static and disjointed. Likewise, when we try to singularly drop our histories, the various layers of culture that have helped to shape us as people, in favor of the collective identity, we lose the richness and the brilliance that we bring to the entire American organism. There is something about the fundamental tension between the more idealized identity as Americans (which is a construction) and our identity as a member of a variety of sub-groups (also ultimately a construction) that allows us to question the values of both sides of our being that can allow us to grow into dynamic citizens. That said, there is nothing preventing us from remaining stagnant within our identity on either side, either a stalwart “American” or member of a sub-group that doesn’t want to be part of the collective . When this happens unity, connection and communication becomes impossible.
Similarly, the essential flaw that we as American Karma Kagyu face is the idea that we actually think that know what we are doing. We feel that we are correct in projecting a particular meta-view upon ourselves as followers of the wisdom lineage of the Karma Kagyu, and that this view has to be expressed in a particular unified way. We assume that we must all adhere to the values as a group that were most recently innovated by Jamgon Kongtrul Lodro Thaye in 18th century Tibet, who while being an amazing genius and autodidact, has been used (perhaps unintentionally) to create a blanket meta-identity that may have been taken to the extreme. At times I feel that ultimately this lack of balance has led many who feel connected to a wide variety of sub-groups to feel left out and as a result, not integrated into the larger view of what we may be as a lineage. As if the notion of a unified Karma Kagyu lineage, or any lineage, has ever existed until the “modern” era.
I think that it is worth throwing into the mix that the lines of all four major schools of Tantric Buddhism might be more a product of modern academia than anything else. It might even be that we have all contaminated one another through the cross-pollination of inter-lineage growth in the past than our projections and assumptions allow us to believe. Our identities are more blended that we might like. An example of this can be demonstrated by His Holiness Sakya Trizin when he recently gave the empowerment of Dudjom Lingpa’s Three Wrathful Ones in New York City.
I think that it was Trungpa Rinpoche who called the Kagyu lineage the ‘mishap lineage’, which I will loosely interpret to mean that at its best our lineage just happens; it is not the product of strategic planning. Why is this? Well, perhaps we are not the product of controlled strategic planning either; our mind/heart matrix of thought/emotion is a system of constant mishaps, all sorts of stuff arises, sometimes we can clearly rest in what arises, other times we get carried away by our hallucinations. But one thing is certain, problems arise once we try to force a structure upon the way things should be.
In this way, I tend to wonder if we may have made the fundamental error of leaning too much upon the 18th/19th century classicism of monastic Karma Kagyu as a model for the entirety of American Karma Kagyu (the vast majority of whom are lay) in the 21st century. It sounds kind of absurd actually when I see it written out like that, and I don’t think that it is too much of a stretch to suggest that if this is the case, then perhaps we lose some of our credibility and accessibility with those who resonate with the sub-groups that feel at odds with the way the dharma is presented. How are young people with little interest in India or Tibet, let alone their history, and who have little money to travel to India to feel connected? What about some curious souls from the South Bronx, Brownsville, Oakland, Compton, or even large swathes of Suburbia who want to better understand their relationship to their experience of suffering to connect?
The dynamic energy of engaged being as is inherently expressed by a wide variety of groups of all imaginable ethnicity, gender, sexual orientation, race and other points of orientation doesn’t seem to be held by the container of this kind of singular classical Tibetan approach. Perhaps it is paternalism or some type of chauvinism, and perhaps it isn’t- lord knows the internet is full of such debates, and my point here is not to cast blame upon anyone other than our limited view. That said, I tend to feel that what matters most here is that the essential tension between “self-identity” as a member of any particular group in relation to the experience of gaining certainty in our not having any particular “self” as taught through the dharma is being lost to an increasing number of Americans. These sparks of tension allow the power of tantric Buddhism to blow up our ideas of who we think we are and how we tend to conceive of the world around and within ourselves. To ‘inadvertently’ create the assumption that one can only experience this through assuming that we all need to be conversant in 18th/19th century Tibetan classical Buddhist thought only serves to disempower the vast majority of sentient beings in the United States. It allows few people to come and be held as they expolre the sparky nature of what it means to familiarize oneself with the view. Perhaps Europe is different, or Central and South America, and Aftrica, but I suspect not.
The way that much of the Karma Kagyu lineage is being presented these days in the United States appears to be more of a preservation of monasticism and the imposition of this structure upon the inner lives of the sangha, rather than a skilled blending, meeting people where the are, and creating the container that allows the safety and intimacy necessary to challenging the assumptions of who and what we are, and what the whole field of appearance might be.
The result is that it is not uncommon to find that there are many gorgeous Karma Kagyu dharma dharma centers, stunning in beauty and immaculate in appearance, real museum quality reproductions of what one might have found in Tibet before the Chinese holocaust. Yet, it is also possible to feel the cold clinical nature of many of these places. In looking even closer, it is easy to see how tender and fragmented the sanghas appear. This makes me feel sad. After all, it is sangha that is vital for the continuation of the practice of dharma. When I visit places that resemble these perfect visions of what dharma is supposed to look like visually, I think of Drukpa Kunley, Milarepa, Phadampa Sangye and Shabkar with great tenderness (and humor) and take delight in my meager identity as a so-called Repa. These teachers (myself completely excluded) were vital commentators, alternatives and voices in the wilderness that dharma cannot be owned, trapped in books, and is not only to be delivered through the medium of classicism which often runs the risk of becoming overly dusty and theoretical. There is a lot of wisdom in their path, and many teachings in their relationship with the institutions that presented dharma in a particular kind of way.
What we seem to fail to realize, or perhaps disassociate from, is that the Karma Kagyu lineage is best when it is a blended practice of fierce engaged practice activity mixed with the subtlety and discipline that one finds in Jamgon Kongtrul Lodro Thaye. Just as we need the sun and the moon for there to be balance on Earth, perhaps we need both the paths of Rechungpa and Gampopa as symbols of who we are, who we might wish to become, and from which point we wish to engage the dharma. We need to look at where we become too comfortable and lazy and bring our whole experience as people into our practice. Good dharma practice has nothing to do with beautiful dharma centers, rich coffers, and exquisite elegance. In fact, the best practice arises from confronting the entire hallucination of this “self” and the world around us. We are often well served to this end in challenging our assumptions of how our dharma centers should appear, notice when our devotion becomes the habit obsession rather than a mixture of connection and gratitude, and when in trying to be “good”, how we accidentally cause great harm to those we tell ourselves we are committed to benefiting.
Ultimately, everything that has been created by our foreparents within the Karma Kagyu in America is wonderful, and we should rejoice in the amazing progress. It really is amazing what has come into being. And yet, we might be getting a bit lazy and myopic and I pray that we can make things a bit more messy and sparky and dynamic for everyone who might be attracted to this vibrant and wonderful lineage. I pray that our dharma teachers can strike a rich and engaged balance for their students! I pray that our lineage can hold the experience of every person from every walk of life who approaches us! I pray that we face mishaps every day and that the sparks of tension within our experience of being cause endless dakas and dakinis to bless us!
It has been just a little over a year since I started ganachakra.com and changchub.com, the associated site through which one can sponsor prayer, puja, and recitation of texts for the benefit of oneself, for another, or for all beings. Both sites have proved to meet a specific need that exists not just for Buddhists, but for anyone who is experiencing suffering and would like spiritual support.
Shortly after beginning ganachakra.com last summer, I returned to India to see His Eminence the 12th Goshir Gyaltsab Rinpoche (vajra regent of the Karma Kagyu lineage), as well as Khenpo Lodro Donyo Rinpoche (heart son of Kyabje Bokar Rinpoche, and abbot of Bokar Ngedhon Chokhorling), for periods of instruction, retreat and pilgrimage. Upon returning I wrote two posts, one with instructions on how to place the mind at the point of death from H.E. Gyaltsab Rinpoche (which you can read here), the other on practicing for others by Khenpo Lodro Donyo Rinpoche (which you can read here).
I wish to return to the topic of practicing for the benefit of others; specifically the performance of ritual puja as this is a form of dharma activity that appears to be treated with less importance in non-buddhist countries. I’m not really sure why this is the case, but I suspect it has to do with complicated feelings surrounding magic, ritual, and prayer. It seems important to note that in most cases, western Buddhists have had the benefit of access to higher education and perhaps even a relatively high social class. These factors may or may not be important, but I wonder if they make the outward acceptance of magic, the power of ritual, and the benefit of prayer appear superstitious and regressive. Indeed, it should be noted that most of the public proponents of Buddhism seem to hold advanced degrees, and in the United States at least, on average, there is a rationalism and sense of grounded reality that goes hand in hand with such access to education and perhaps also the leisure time to devote towards practice. Culturally, this imprint exists, as to how real it is, and to how much of an absolute it has become, is something that I cannot say much about. Perhaps we only know for ourselves how loose and free we are of this and other cultural imprints. How do these imprints color our notion of Buddhism? These projected realities can only be indicated and fully understood individually. If anything it seems that approaching the surety of the rational mind with mindful awareness is wise; for such a cherished dialectic is as much an habitual fabrication as anything else.
Mindful of the potential impossibility and eternal contradictions that words allow for, I acknowledge that I may make a variety of mistakes in trying to address this topic. That said, I invite you to explore with me how practice for others is a vitally important dharma activity.
When we pray, what are we doing?
There are many different forms of prayer. Aspiration prayers, dedication prayers, supplication to a particular lineage, direct prayers of praise to a given Buddha, and prayers of request for empowerment, to name a few. Through personal prayer, in a very general sense, we make a connection with our distinct source of spirituality and the well-spring of spaciousness, interpenetrating connection, and personal empowerment that it offers. The specific directionality and aim of our prayers can be focused and refined by what kind of prayer one does.
A great example of an aspiration prayer is the Dewachen Prayer; it focuses the mind upon making the aspiration for either oneself or another to be reborn in Dewachen or Sukhavati, the pure-land of the Buddha Amitabha. This prayer plants the seeds of connection to the intention of experiencing the bliss of Amitabha’s face, the ability to connect with the dharma, to have the means to practice, and to experience the mind’s basic clarity. It allows Amitabha’s commitment to benefit us to come to fruition.
Dedication prayers connect us to others; they engender compassion, and reinforce our commitment to bodhisattva activity. The following is an example of a dedication prayer:
By this virtue may I quickly
Attain the state of a Guru-Buddha (Enlightenment),
And then may I lead every being,
without exception, into that state.
May the most precious and supreme bodhicitta
Which has not yet been generated now be generated.
And may the precious mind of bodhicitta which has
Never decline, but always increase.
Dedication prayers are a way in which we ground our intention. They help us to keep the general view of interconnection and offer a form of bearing witness. Any merit that we have created we dedicate to all beings, so that they may experience Buddhahood; this is a way of not forgetting and maintaining our heritage as both a potential buddha, but also as a participant in samsara. These prayers are easily over-looked, but they open us up to a sense of loving-kindness and appreciation of others no matter what form they take.
Lineage prayers, much like family trees, connect us with those who have come before us. In this case we have the Dorje Chang Thungma, or prayer to Dorje Chang (Vajradhara) the dharmakaya source of the Kagyu lineage. This prayer begins with a supplication of the early forefathers of the kagyu lineage and then moves on to plant the seeds for renunciation, devotion, and attention, and reflection, all of which are very helpful, if not required to gain an essence oriented realization of the mind’s qualities. This prayer serves to connect us with the Kagyu lineage, delivering the blessings of its founders, as well as the central blessing of the Kagyu approach to the practice of meditation. Lineage prayers like this one are a way of directly connecting with the essence of a lineage, and through that, experiencing deep inspiration and faith, the energy that bolsters us in our practice.
Dorje Chang Thungma
Great Vajradhara, Tilopa, Naropa
Marpa, Milarepa, and Lord of the Dharma, Gampopa
Knower of the three times, omniscient Karmapa
Lineage holders of the four great and eight lesser schools
Drikung, Taklung, Tsalpa, glorious Drukpa and others,
You who have thoroughly mastered the profound path of Mahamudra
Unrivaled protectors of beings, the Dakpo Kagyü
I pray to you, the Kagyü lamas
Grant your blessing that we may follow your tradition and example.
Detachment is the foot of meditation, it is taught.
Attachment to food and wealth disappears
To the meditator who gives up ties to this life,
Grant your blessing that attachment to ownership and honor cease.
Devotion is the head of meditation, it is taught.
The lama opens the door to the profound oral teachings
To the meditator who always turns to him,
Grant your blessing that uncontrived devotion be born within.
Unwavering attention is the body of meditation, it is taught.
Whatever arises, is the fresh nature of thought.
To the meditator who rests there in naturalness,
Grant your blessings that meditation is free from intellectualization.
The essence of thought is dharmakaya, it is taught.
They are nothing whatsoever, and yet they arise.
To the meditator who reflects upon the unobstructed play of the mind,
Grant your blessing that the inseparability of samsara and nirvana be realized.
Through all my births, may I not be separated
From the perfect Lama and so enjoy the glory of the dharma.
May I completely accomplish the qualities of the path and stages
And quickly attain the state of Vajradhara (awakened mind).
As far as prayers directed at a particular Buddha, I have included a prayer to the Buddha Prajnaparamita for the removal of obstacles. It comes from a booklet of collected prayers that was handed out during His Holiness the Dalai Lama’s annual teachings in Bodh Gaya in December of 1998. This prayer is a supplication to Parjnaparamita and the dakinis of the three places so that all obstacles and hindrances may be removed. This invocation of Prajnaparamita’s power for protection and removal of problems, as well as the dakinis that emanate from her body, speech and mind is a way of receiving her natural blessing and connecting in a direct way. The two mantras, the second of which is the mantra of prajnaparamita herself, clear away all and any perceived “reality” of obstacles, rendering them impossible, empty, and without gravity.
Prayer to remove obstacles based upon Prajnaparamita from the Gelug Lineage
I prostrate to the gathering of dakinis of the three places,
Coming from the supreme holy site of “Space-enjoying”,
Who have the powers of clairvoyance and magical emanation,
And regard practitioners as their offspring.
A KA SA MA RA TSA SHA DA RA SA MA RAY AH PHET
Tayatha gate gate paragate parasamgate bodhi soha
Through the power of the great truth of the words of the Exalted Three Jewels
May all adverse conditions be overcome.
May they become non-existent.
May they be pacified.
May all the evils, such as enemies, obstacles, hindrances and adverse conditions be satisfied.
Shantim kuruye Soha
May the eighty thousand types of obstacles be pacified,
May we be separated from adverse harmful conditions,
May everything conducive be obtained and by the auspiciousness of everything good,
May there be excellent happiness here and now.
In these ways, we see that prayer can be focused and very specific. Each modality is a little different from the others, but can be easily blended into one another if one desires. I have come to find that as a chaplain, prayer is real. It effects significant change within me when I deliver it within my own practice, and when I perform prayer for others it changes the feeling of the room as well as the orientation of the person for whom it was delivered. I have even had the experience of a dying patient who held out until prayer could be delivered; as I finished the last word of the prayer the patient died. Prayer can be a vehicle, and a ladder, it is a bridge and an oasis in the face of difficulty.
I realize that personal prayer and ritual, as part of a regular spiritual practice makes a lot of sense- the effects are palpable. But what of prayer and ritual for others? This is something that I feel a greater number of people in the West may be more skittish about.
Lately I have been requested to perform pujas and prayers for a number of people who have recently passed away. Within the mix of specific practices that I do, I tend to focus on Chöd, Mahakala and Shingkygong, as supplementary practices to help ensure that the passage through the bardo is smooth, without the affliction of fear and anger, and so that when rebirth comes, it is peaceful and rich. The effect of Mahakala and Shingkyong, in my mind at least, is profound- there is little chance that as enlightened protectors they will forget to benefit beings; and so, when invoked and supplicated with heartfelt devotion and clarity, there is no reason as to why obstacles will arise.
Chöd allows me to experience intimacy with the consciousness of the person who has passed away. I enjoy offering the feasts of my freshly butchered body, my eyes, flayed skin, and skull to all of the demons of self-clinging and self-cherishing so that the person for whom this practice is dedicated will pass through the bardo aware of the illusory nature of their body. In inviting the recently deceased to the ganachakra of my body, an offering made so that all of their obstacles may be dissolved into the emptiness that characterizes their essential nature, we become connected. We form a bond; a shared experience of seeing things as they really are. The benefit of this kind of approach to being there for others who have recently passed away feels extraordinary- I take great joy in being able to have the chance to do this.
In a sense, practicing for others is more than bodhisattva activity, the indiscriminate non-referential care for the basic happiness of others, it is also strongly urged through many of the tantric commitments (samayas) associated with a variety of practices. It is quite common amongst the samayas associated with the practice of a number of tantric deities that the practitioner engage in the activities of performing pujas, offering tormas, and removing obstacles in the manner of the mahasiddhas of old. This is another application of skillful means; we can effect great change through our practice, the least of which is experience full realization. In this way we connect with the mahasiddhas of India- we seamlessly continue their lineage.
Why not be a benefit to others? Indeed, not being stingy with the dharma assets is one of the key precepts that is kept within the Zen tradition, and is commonly found in a variety of forms in all expressions of buddhadharma; one not look any further than the paramita of generosity.
Science even affirms the value of practice for others. The British Medical Journal (BMJ) conducted a study of the effects of remote, retroactive intercessory prayer, which as an outcome outlined that this type of prayer should be considered within clinical treatment. You read tha abstract here. An abstract from a study done by the National Institute of Health (NIH) on the effects of remote intercessory prayer and it’s recorded benefits in recovery from low self-esteem, depression and anxiety can be read here. In terms of the recovery of cardiac patients another NIH study suggests that remote intercessory prayer may be considered “an adjunct to standard medical care”. As a chaplain, my time assigned to a medical intensive care unit (MICU) offered a quick introduction to a variety of ways in which direct measurable benefit could be experienced from the performance of prayer and ritual.
Do all the studys support the efficacy of prayer? No. In fact many studies suggest that there is no correlative relationship between pray and recovery from illness. One on the reasons why many studies don’t seem to support the effects of prayer, I believe, is that the nature of the studies don’t take into full account all of the areas of benefit that prayer and spiritual practice for others provide. I have experienced that much of the initial benefit of my being there for others to do puja, deliver prayer, or even just be there to talk with patients in the hospital and private clients is internal; it helps to bolster or reinforce the individuals sense of ground, it clarifies their own spirituality. From this point, the benefits can sometimes manifest as relief from pain, reduction of stress and trauma, and these in turn can lead towards hastened recovery, or even meaningful recovery. It is important to note how varied the experience of illness is; it’s never the same experience. Illness changes from moment to moment, affecting us in a unique way each minute spiritually, psychologically, emotionally, as well as physically. Prayer is ellusive, and so is the experience of illness.
Through my experience of Buddhism I have come to experience first hand the importance of spiritual care in the face of illness and death. Being there for others in the midst of illness and death is to fundamentally share our experience of the four noble truths- through this we are reminded of our essential impermanence. I have spent time with two teachers of mine, the late Kyabje Pathing Rinpoche as well as Bhue Tulku, or Dekhung Gyalsey Rinpoche, while they performed many pujas in the homes of various families in Sikkim to provide tangible, very meaningful spiritual care. What I have come away with from my experiences with these teachers is that practice for others is a wonderful, joyous part of the path. It is an exemplary aspect of what it means to be there, openly and in direct relationship with another person; it is an expression of great natural spontaneous generosity, and it is something that is expected of us as we mature and come into deeper relationship with our practice of buddhadharma.
I pray that this form of dharma activity in the West takes root, multiplies and offers meaning and context for countless beings!
I recently spent time considering the importance of my teachers and how fortunate I feel to have received just a portion of the stream of their experience through instruction. The importance of the teacher, whether we call him or her lama or guru, is central- for where would we be without their guidance, their compassion, and their wisdom? Through the openness that we allow ourselves to have with our teachers, a connection of transmission occurs through which we can experience our own fullness and Buddha potential, just as they themselves have done.
I’ve found three passages that help illustrate this point:
This first one is entitled Hail to Manjushri, it was written by the third Karmapa Rangjung Dorje (1284-1339).
Hail to Manjushri!
All phenomena are like illusions,
though absent they appear to exist;
wise indeed are those who cognize them
within the ever-present unborn.
If you perceive the glorious guru
as a supremely enlightened being,
indivisible from your own mind,
you will receive blessings and strength.
If you, without ceasing, propel the flow
of channels, wind energies, and vital drops-
the nexus of interdependent factors-
the stains of self-love will be swiftly cleansed.
The manifold states of nonconception-
clarity and bliss- I place on the path
of nonapprehension, like patterns in water,
then the true mode of being will be definitely seen.[i]
This next song is from the larger section of the collected songs of Milarepa (1052-1135). Milarepa, one of the greatest yogins tha Tibet saw was the heart student of Marpa Lotsawa. Milarepa’s endurance in his practice, and the joy with which he taught is truly remarkable. This song is a portion of the larger song-story called The Song of a Yogi’s Joy:
The Guru, the disciple, and the secret teachings;
Endurance, perseverance, and the faith;
Wisdom, compassion, and the human form;
All these are ever guides upon the Path.
Solitude with no commotion and disturbance
Is the guide protecting meditation.
The accomplished Guru, the Jetsun,
Is the guide dispelling ignorance and darkness.
Faith without sorrow and weariness
Is the guide which leads you safely to happiness.
The sensations of the five organs
Are the guides which lead you to freedom from “contact.”
The verbal teachings of the Lineage Gurus
Are the guides which illustrate the Three Bodies of the Buddha.
The protectors, the Three Precious Ones,
Are the guides with no faults or mistakes.
Led by these six guides,
One will reach the happy plane of Yoga-
Abiding in the realm of Non-differentiation
In which all views and sophisms are no more.
Remaining in the realm of self-knowledge and self-liberation
Is indeed happy and joyful;
Abiding in the valley where no men dwell,
With confidence and knowledge, one lives in his own way.
With a thundering voice,
He sings the happy song of Yoga.
Falling in the Ten Directions is the rain of fame;
Brought to blooming are the flowers and leaves of Compassion.
The enterprise of Bodhi encompasses the Universe;
The pure fruit of the Bodhi-Heart thus attains perfection.[ii]
The third passage is from Gampopa (1070-1153), one of the two main students of Milarepa, and the first to combine the ear-whispered teachings of Milarepa with the Kadampa monastic tradition, thus institutionalizing the Kagyu lineage as a generally monastic lineage. This passage comes from Gampopa’s Precious Garland of the Supreme Path, a wonderful instruction manual of practical advice from this special master. What follows is his description of the first thing that one should rely on as we tread the path, from the third portion of the text entitled, Ten Things Upon Which To Rely:
The first thing on which we must rely is a holy guru who possesses both realization and compassion. The lama must possess realization because a teacher who has no realization or actual experience is like a painting of water, which cannot quench our thirst, or a painting of fire, which cannot warm us. As well, a lama must possess compassion. If the lama merely has realization but has no compassion, he or she cannot teach and will not help sentient beings develop virtuous qualities and relinquish defects. Thus the first thing ton which we must rely is a lama who possesses both realization and compassion.[iii]
I hope that these passages contribute to a sense of connection and warmth with our teachers, and I hope that this connection helps foster inspiration. May this inspiration translate into diligent practice, and through this practice may we fully realize the essence of our teachers’ instructions. May we develop the same stainless conduct as our teachers! May we too raise the victory banner in the citadel of enlightenment!
May the activities of his Holiness the 17th Karmapa flourish and may all obstacles naturally dissolve into emptiness. May his life be long, and may the compassionate wisdom of his example be known to all beings!
[i] Jinpa, Thubten and Elsner, Jas, trans. Songs of Spiritual Experience. Shambala Publications, 2000. Pg. 157.
[ii] Chang, Garma CC.trans. The HUndered Thousand Songs of Milarepa. Shambala Publications,1999. Pg. 80-81.
[iii] Khenpo Karthar Rinpoche. The Instructions of Gampopa. Snow Lion, 1996. Pg. 22.
Composed by His Holiness the Seventeenth Karmapa, Ogyen Trinley Dorje
like nectar flowing from a spring on a snowy mountain face,
from some highest of realms high above,
with effortless vigor and a deep, unprompted longing,
drop after divine drop, each pristine and pure,
you crossed the mountains and plains of hundreds of months and years,
to come cascading down, down into the land of our hopes.
coursing through deep aspirations you held, held through the stream of many lives,
from some place completely obscured to us, you gave gentle warmth and nourished us.
since then, the tender young sprouts of virtuous minds
have blossomed with leaves and fruit,
and land once scorched with drought burst into life turquoise-green.
when a snow lion roars on a white mountain peak
the sound at once sends the crisp flakes swirling in a flurry.
when you arrived in the year eleven-ten
the lion’s roar of your majestic name blazed forth,
spreading its unchanging splendor and unequalled blessings.
day and night, for nine hundred years,
it has set trembling the hearts of those with faith, scared away the sleep of our ignorance
and stilled the waves of thought that trouble the ocean of our minds.
with the fearful crash of its sound, the haughty become hushed and still.
because you are here, we dare to face the angry countenance of the samsaric sea.
because you are here, we know that there is an end to this suffering.
the world, its voice raised in cries of birth and death, falls silent.
your deeds blend completely with a sky as deep blue as your brilliant crown.
your great heart, like a splendid mandala of wind,
keeps this world ever moved.
O Karmapa, you who act,
I am all that you have. and you are all that I have.