As 2011 dissolves away into another year I feel the need to offer a greeting to all of the dear readers of ganachakra. The wonderful support and warmth that you all offer me helps me to grow- it is a special relationship that we share; a relationship that I pray continues for many years to come.
With that said I pray that this “new” year is seen as just another momentary appearance; an expression of liberated mind.
May the mind be seen as beyond time.
May your practice be deep, and be intertwined with the blessings of your lineage masters.
May you effortlessly begin to empty the pit of samsara by benefiting all beings.
With respect and gratitude,
Karma Changchub Thinley (Repa Dorje Odzer)
Yesterday I performed the Namcho Amitabha sadhana for the practice of the pure land of Dewachen for a friend whose father and brother are close to death, and to honor a number of people who have recently passed away.
Earlier in the week six patients who I worked with as a chaplain died, and I also dedicated the performance of this sadhana, and the offering of all the appropriate tormas for them as well.
The body of this text was revealed and composed by the first Karma Chakme, Raga Asey (1613-1678) and includes prayers by the terton Mingyur Dorje (1645-1667). It includes a longevity practice associated with Hayagriva and Amitabha by Nedo Sanje, an Amitabha tsok composed by the 14th Gyalwa Karmapa, and a selection of prayers, offerings, and supplications to Shingkyong and his consort: protectors of the practice of the pure land of Dewachen.
I was lucky enough to receive the transmission for this practice from the present 7th Karma Chakme (Karma Tenzin Trinley Kunchab Pal Zangpo, b. 1926) himself at his recently completed monastery in Pharphing, Nepal in 2008. Half way through the lung (reading transmission) he paused to enthusiastically say, “I wrote this, I wrote this!”.
It was a great honor to have had the chance to recieve this practice directly from the reincarnation of its originator. Perhaps it was the result of meeting Rinpoche in 2001 when he was giving the blessings of the transmission of Raga Asey’s The Union of Mahamudra and Dzogchen: The Direct instructions of the Compassionate One, a seminal text written by the first Karma Chakme Rinpoche.
The dharma lineage of Karma Chakme is pithy, inspiring, and bare bones; it is essential in that it is oriented towards the essence, essence dharma, and not so much concerned with the trappings of form and institution. It is bare bones in that it is a root lineage, it is all that you need.
I have found much guidance in how Raga Asey modelled his path; there is so much beauty in his simplicity, his deep practice and his sense of personal empowerment creates life within me. This personal empowerment in particular reflects his heartfelt conviction in his innate buddha qualities, the essential spaciousness of his mind, and the presence of connection to his lineage, both physical and non. Raga Asey’s writings are a balm for me; a soothing reassurance that it’s all okay. Things are fine- they are what they are; rich and luminous (they are apparent) and they are empty of essence; no different in reality from anything else that occurs/appears.
Raga Asey was a great mahasiddha of both the Kagyu and Nyingma lineages, I pray that he inspires us in the west to take our seats and claim our own natural liberation and nurture its growth with sensitivity and creativity!
Namcho Amitabha is a wonderful practice. The intimate blessings of Amitabha feel woven throughout the text, as does the purity and power of practice demonstrated by Raga Asey, the 14th Karmapa Thegchock Dorje, as well as the prodigious Mingyur Dorje.
Personally, I felt happy to offer this practice to the patients whose lives I recently became part of in the hospital as they came to the end of their respective lives. As I made offerings to Amitabha I also offered my own tenderness, caring and concern for those whom I was performing this practice. As visualized ambrosial nectar descended from Amitabha to myself, and those whose presence I was holding in my mind, I felt that they were bathed with soothing awakening, heightened awareness, and self-empowerment.
The recitation of Amitabha’s mantra became their armor; melting any hinderance to rebirth with full clarity of mind; dissolving any lingering anger, hatred, jealousy and weariness; warming and massaging their hearts that compassion may arise with ease and joy.
As I performed the long-life practice, I offered the blessing of longevity of Hayagriva to everyone present, my patron and her daughter, and all of their family, as well as that of all the family and friends who I came to meet as we gathered around their dying loved ones.
During the practice of making offerings and supplications to Shingkyong and his consort the power of Namcho Amitabha practice became evident.
As Shingkyong approaches, his body black, and his face that of a black lion, he rushes forward upon an enraged black stallion armed in one hand with a banner, and red tormas in the other that he hurls at his enemies. Approaching with symmetrical wrathful power is his consort Dzakadza, red in color, upon a red demonic steed; she wields a trident and a human heart. Their power is both burning and haunting. Any and all distractions; the inner blockages of fear and attachment, lingering worry, ill-will, and impotence are completely destroyed. Through the commitment of Shingkyong and his retinue, the efficacy of Amitabha’s vow to benefit all beings in the buddha-realm of Sukhavati (Dewachen) is bolstered and becomes even more magnificent. You can read more about this vow as it is explained in the Sukavativhuya sutra here.
Indeed the commitment of Shingkyong and his retinue around the activity of transitioning from this life to the next, and perhaps by extension the commitment to those who aid others in their own transition from this life to the next, is clearly described within this practice. They will clear all obstacles that make the journey treacherous, bring those stuck in the background all the way to the fore: Dewachen. They will ride with, and accompany them with their terrible retinue.
The text is explicit in how all obstructions will be destroyed, that all who get in the way will be slain, their hearts removed, and their abodes destroyed by fire; that all spirits and ghosts, all who torment, will be subjugated, and that all curses and black magic will be reversed. Indeed when performing this part of the practice I can really feel their powerful presence!
As the session closed, I found myself feeling connected to Amitabha and confident that benefit was created for everyone who I was practicing on behalf of. They were protected in their transition from this life to the next, and seeds of auspiciousness were planted for their experience during the bardo and for the journey ahead of them…
Additionally, I have become very curious about how Shingkyong and Dzakadza and their retinue of bamros relate to chaplains. I feel connected to them, and I feel their ever-present watchful eye, and when skies darken, perhaps it is they who come to dispel fear, doubt and tentativeness in all we do.
May they guide us as we serve others!
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)!
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.
I recently arrived home from a wonderful and highly recharging six-week period in India. While there, I split my time between Mirik, near Darjeeling, where Bokar Ngedhon Chokhorling (Kyabje Bokar Rinpoche’s seat in India) is located, Ralang, Sikkim, where His Eminence Gyaltsab Rinpoche’s seat-in-exile is located, and in Varanasi/Sarnath.
As I posted before I left, I had intended in requesting the ven. Khenpo Lodro Donyo Rinpoche, the dharma brother and direct heart-son of Kyabje Bokar Rinpoche, for some thoughts regarding the way we may be of benefit for people through the practice of ritual and the recitation of prayers and mantras for those who are sick, dying or who have passed away. While I was in Mirik, an old friend and former professor emailed me regarding the launch of changchub.com. He was quick to offer compliments regarding the structure of the site, and also expressed: “offering prayers on the behalf of others is something deeply established in the monastic tradition of the Himalayas; however, it is quite new to our culture.” Then he posed an excellent question: is it time for this in the west, and may such prayers be offered by lay people as well as monks?
This question is a good one. Thank you for bringing it up Robert!
For me, it raises questions in terms of what the true difference between the lay practitioner and the ordained practitioner may actually be- it reminds me of both the Vimalakirti Sutra and also the spirit of enquiry expressed in Vipassana (Tib. Lhaktong) meditation.
So, what is the difference between lay and ordained? Additionally, the question can be extended to what is the difference between “eastern” and “western” cultures?
Clearly, the goal of reflecting on these questions in an open way is not to carelessly toss the relative differences aside, as wonderful beauty exists in both lay practice with its endless possibilities for practice, as well as that of the cloistered support of the ordained sangha member. Then there is the natural beauty of the difference between being from Brooklyn and Darjeeling, for example.
However, perhaps it is possible to see that despite the apparent differences the same dharma is shared; the nun and the householder share the same essence- the root of the essential sameness is the point. At least that’s the way I came to formulate my answer to the question posed. We bring the tone and flavor to our own actions- a monk or nun with a busy distracted mind is the same as a layperson with a similarly distracted mind. Likewise, a layperson with clear penetrating recognition of the suchness of their mind is no different from a nun or monk with a similar view. That said, the ordained sangha performs the vital role of preserving the actual lineage- but it should not be forgotten that as lay-people, when we receive instructions and practice them, we too are preserving a practice lineage.
As for offering prayers or performing ritual practice for others; making such offerings and dedicating the merit of practice for others is of immense benefit to the recipient. It helps to create the conditions of peace and the alleviation of suffering; it is an act of kindness, a reminder of our interconnectedness, and an act of skillful-means. It seems to me to be the fresh-faced other-side-of-the-coin that is meditation practice; something that is often seen as solitary, often aimed at individual personal spiritual development, and perhaps in the West presented in an all too myopic fashion. Maybe we could benefit from being shaken up a bit and made to exercise more of the compassion side of the wisdom/compassion relationship…
I would like to return to this subject in the near future, as I feel that it’s an important one, but for now, I’d like to share Khenpo Rinpoche’s wonderful instructions.
As I had previously intended on asking Khenpo Rinpoche what should be done to benefit those who are sick, dying, or have passed away, on July 5th, I happily took this extra question to him as well. There’s a great bio of Khenpo Rinpoche at the gompa’s website: http://www.bokarmonastery.org, if you’d like more information about him, the late Kyabje Bokar Rinpoche, and Bokar Ngedhon Chokhorling.
Ven. Khenpo Lodro Donyo Rinpoche on Practice for Others
When one is going to die, you should try your best to pacify the dying person’s mind. Try to bring peace. If the person is Buddhist then you can recite the lineage masters’ names, or for example “Karmapa Chenno” (Karmapa think of me), as well as one’s own root master’s name. If the person has died, you can whisper these in the person’s ear in a pleasing voice. You can also recite the names of various Buddhas and Bodhisattvas, for example, Amitabha (mantra: Om Ami Dhewa Hri), or Chenrezig (mantra: Om Mani Padme Hum), or some other mantra; whatever you know.
These are very important. You see, when one is dying as well as for the person who has passed away, after their death, while in the Bardo state hearing the names of Buddhas and Bodhisattvas and lineage masters makes one recall the Dharma; it is like a positive habit where one remembers the dharma and then can easily be liberated. This is very important.
If the person is non-Buddhist you can see if the person likes hearing the names and mantras of Buddhas and Bodhisattvas or not. If one likes to hear the names and mantras of Buddhas and Bodhisattvas and they are not Buddhist that’s fine.
If one dislikes hearing such names or mantras then you shouldn’t say them, but mentally you can visualize or recite the names and mantras of Buddhas and Bodhisattvas to help the person who is either sick, dying, or has died. You should also visualize yourself as Chenrezig or Amitabha while your mind and the mind of the deceased person are merged, and then meditate. Also, you should do tonglen. You see, you should send your happiness, your virtuousness, your peace, to the person who has passed away- expelling their sorrows, fear, and unhappiness. This is an excellent time to do tonglen practice.
Without saying anything, you can also mix your mind with the mind of the person who has died and rest in the Mahamudra state.
These things, along with meditation on love and compassion are the best things that you can do.
When one is sick you can do Sangye Menla (Medicine Buddha), Lojong, and others, Guru Yoga, Dorje Sempa (Vajrasattva)- anything that purifies. You should try your best to examine what is best for the particular person- check the situation.
Basically, any practice can be done for the person who has died. Often though, it is good to do Amitabha so that the person may be reborn in Amitabha’s pure land. You can do the Dewachen Monlam many times, for forty-nine days, or three weeks, or one week even- or alternatively you should do the longer Amitabha practice if you know it and have the time.
All of these things will help.
[Note: While Rinpoche and I were talking, I specifically brought up to him the fact that for some in the West the dedication of prayer or ritual offerings for the benefit of those who are sick, dying or have died, may seem new as it tends to be less emphasized when one normally thinks of Dharma practice, and I asked if it is okay to perform such activities. Khenpo Rinpoche was very enthusiastic in his response, saying that indeed anyone can do practice for others. One can do whatever practices that they know. The most important thing is that one is trained in the practices that they are doing for others- this means that if the practice requires an empowerment and reading transmission, then these must be obtained, as well as whatever subsequent instructions are necessary to perform the practice. Practicing for others should not be seen as limited to ordained sangha members. He was very definitive in expressing this.]
May this be of benefit!
Later today I am leaving for a six week trip to India. I will be heading out to see His Eminence Gyaltsap Rinpoche, at either Rumtek or Ralang monasteries.
There may be the opportunity to also meet with Bhue Rinpoche. In addition to receiving further instruction, spending time in retreat, and pilgrimage, I look forward to discussing changchub.com (http://www.changchub.com) with Gyaltsab Rinpoche. Hopefully I will be able to secure an interview with His Eminence for the blog. Additionally, I’d like to see if I can add Akshobya practice to the list of practices that are offered through changchub.com. The practice of the Buddha Akshobya is one of the most well known means for purification of those who have passed away; it’s particularly effective in resolving the occurrence of anger at the point of death, and allows for a peaceful solid passing through the bardo. I had the wonderful opportunity to receive instruction on the practice from His Eminence in Bodh Gaya in 2007- and hope to see it added to the website.
There will also be some time spent in Mirik, the small town that’s home to Bokar Rinpoche’s seat, Bokar Ngedon Chokhor Ling. I hope to spend some time practicing in the presence to the stupa that holds the remains of Bokar Rinpoche, as well as meeting with Khenpo Lodro Donyo Rinpoche- the abbot of Bokar Ngedon Chokhor Ling, and close dharma brother to the late Bokar Rinpoche. There may be the opportunity to interview Khenpo Rinpoche for the website as well.
During this six week period, I’ll also be thinking of a variety of ways to open up the blog a bit- about ways to include other voices and other perspectives. I friend of mine recently got in touch with me and suggested that we create a council of blog contributors. I’ll spend some time in rainy monsoon Sikkim considering how best to make that happen.
It will be nice to have the opportunity to engage in slowing down, taking time to quiet the mind, and deepen practice. It is such a good thing to break the habits of daily business and preoccupations to remind ourselves of everything else, of all of the “ordinary” things that we tend to over-look as we zoom from here to there like busy bees.
Until the beginning of August, I wish you all the best.
I am very pleased and excited to announce the arrival of the Ganachakra Blog and www.changchub.com!
Ganachakra is a traditional ritual-feast gathering held as an offering towards a particular Buddha, or in some cases, a dharma lineage holder. In the context of this blog, it is a gathering of like minded people dedicated to exploring Buddhism in its practice, as well as death, dying, and related topics. With that said, I welcome you to this ganachakra.
The inspiration behind changchub.com and this blog is rooted in the activities of an amazing lama from Sikkim, named Pathing Rinpoche. I initially met Rinpoche in 1997 when I was returning to India with my dharma brother Erik Bloom to study with our root lama the venerable Ani Dechen Zangmo, an inspiring and unique Sikkimese Tibetan Buddhist nun. At the time, Ani Zangmo was dying from complications of having had tuberculosis earlier in life and Pathing Rinpoche had been called in to offer prayers and to do ritual practice (puja) for her. During that painful period of time I came to meet Pathing Rinpoche and became his student.
Over the year that we were in India (spent mainly between Sikkim and the Darjeeling area), I was fortunate enough to spend some time in retreat with Pathing Rinpoche at his retreat site on the borders of Bhutan and Tibet. I also experienced the passing of Ani Dechen Zangmo, learning from her what living in the face of death means; and how we are constantly doing this even though we often, and with great convenience, choose to not notice this. Finally, and very fortunately, I had the opportunity to become a student of Kyabje Bokar Rinpoche, retreat master for the Karma Kagyu lineage, and lineage holder of the Shangpa Kagyu lineage.
During that trip, and over many fairly long periods of practice and study in India under the kind and warm guidance of Bokar Rinpoche in India, I came to know Pathing Rinpoche more intimately.
He had lived an extraordinary life, which I will share with you from notes taken over the ten years that we knew one another. When I first met Rinpoche he told me that he no longer knew how old he was, but knew that he was in his eighties. He was incredibly mischievous, loved to joke around, but could also cut deeply with his penetrating questions, and could vacillate between being funny and quite serious; all in the same breath.
Rinpoche came to Sikkim from Tibet some time during the 1930’s and settled in Barapathing, hence his name: Pathing Rinpoche. His original title is Phul Chung Rinpoche. He was born close to Shigatse, Tibet. When he was born his amniotic sack was intact; afraid that this was a bad omen, his parents left him to die. He was left outside for long enough for crows to come and pick at the amniotic sack, thus freeing him, and a cousin ran to his defense and ended up caring for him. As a young child while the Panchen Lama and his entourage were passing through Shigatse, Panchen Rinpoche stopped and remarked on what a special child he was and instructed his cousin to take good care of him.
Pathing Rinpoche became a student of Jetsun Shukseb Lochen Zangmo (1865-1953), an incarnation of Machik Labdron (the founder of chod practice), and lineage holder of the Longchen Nyingthig transmission. He spent a great deal of time with her, receiving her instructions, and putting them into practice.
Rinpoche came to be recognized as the 19th incarnation of the mahasiddha Kukkuripa (a teacher of Marpa Lotsawa), an emanation of the terton Chogyur Dechen Lingpa, and exemplar of a perfect kadam monk (fulfilling the requirements of the vinaya). Pathing Rinpoche spent over forty years in retreat, wandering here and there, with no cares as to his safety, eventually settling in Sikkim. His retreat cabin is located about one hundred yards from a cave used by Guru Rinpoche on his way to Tibet, which contains two springs, both of which represent the blessed bodily fluids of the female Buddha Vajrayogini.
Rinpoche was unique in so many ways, but the thing that stood out very clearly was his activity. He spent most of the latter portion of his life travelling from home to home doing ritual practice and performing prayer service for anyone who needed it. He would often stay in any given home for no more than two days, tirelessly pushing on to the next person or family that requested his care. Sometimes he stayed for longer if the need was expressed. Wherever he went, his energy and dedication to quelling the sffering of others was truly admirable. Notoriously hard to locate, once he arrived at someone’s home he focused all of his care and attention to those who requested his presence, soothing the fears and uncertainties of all with his application of prayer, ritual and instruction, his stories, and his humor.
The day before he passed away (he died on March 4th 2007), he was more concerned about my dharma brother and I, giving us tsampa, blessings, and jinlab (blessed substances)- appearing to be unconcerned with the deterioration of his physical frame- and the intense pain brought on by his stomach cancer.
Pathing Rinpoche represents the swift and gentle compassion of a wonderful chaplain, ritual and meditation master, and great Buddhist teacher. It is in the spirit of his memory and that of Ani Dechen Zangmo- a yogini of natural ease, and Kyabje Dorjechang Bokar Rinpoche- the essence of patient ocean-like- compassion that I would like to dedicate the activities of changchub.com and the ganachakra blog.
I would like to take a moment to thank some of the people who helped me in creating this project. First off, I owe a great deal of gratitude to my present teacher His Eminence Goshri Gyaltsab Rinpoche for his encouragement in pursuing the chaplaincy training that I have recently begun and for his ambrosial instructions. My dharma siblings Erik Bloom and Dekyla Chungyalpa (Ani Zangmo’s daughter) have been so kind and supportive, thank you. I wish to also thank the venerable Ani Karma Lekshe Tsomo, whose enthusiastic support and suggestions in the creation of changchub.com, was extremely helpful, thank you. The instructors at NYZCC ( http://zencare.org/) have helped open my eyes to what contemplative care really means, thank you for your support over the past year, specifically Koshin Paley Ellison, thank you. Finally, none of this could have been made without the skill of my sister, Andrea von Bujdoss of superfreshdesign.com (http://superfreshdesign.com/) who used her exquisite knowledge of visual dharma in translating my ideas into something that others can see, thank you.
May it be virtuous! May all beings’ suffering be pacified! May we gather here at the ganachakra- or ritual feast- of those who are living in the face of death!