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 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!