Ah! Dharma reflections based on the words of Anyen Rinpoche

Exploring the Innermost Essence of the Vast Compassionate Heart

Archive for category Mindfulness

The Eyes of Devotion

Nov 30

Posted by SarahJ in Benefitting Others, Karma, Mindfulness, Personal Transformation, Uncategorized | 3 Comments

A common idea in all vehicles of Buddhism is that ordinary practitioners such as ourselves revere those who have more knowledge, experience and realization than our own. We can clearly see the results of practice in the actions of body, speech and mind of those who go before us . Rinpoche has admonished the long time practitioners within our Sangha to be very mindful of their behavior, as they are setting an example for the rest of us to aspire to.

The practice of Guru Yoga in the Secret Mantrayana is the ultimate example of relying upon those who go before us: the enlightened embodiment of the lama. Guru Yoga is based upon the lama as the door to realization, and is the supreme method for ordinary practitioners to gain experience in realization. Through the strength of our devotion and prayers, we are able to receive the blessings of the practice.

In order to establish this practice, we must see the lama as enlightened embodiment, working for the benefit of all beings. We may recognize our lama as a great scholar, a tulku, but in order for the experience of wisdom to arise, we must see the lama through the eyes of devotion as having the qualities of the Buddha. Thoughtful examination of the good qualities of our lama will naturally bring rise to our faith and devotion. Faith and devotion are indispensable qualities for the development of pure perception.

We are able to read books and study, gaining some measure of intellectual understanding of the teachings. However, as we have experienced in our Shedra studies, precise and clear understanding of increasingly profound topics is no simple task. There are many subtleties and distinctions which are essential and difficult to understand, even with great effort and focus. What’s more, an incorrect or misunderstanding can cause us to carelessly accumulate karma which results in harm to ourselves or to others. Without the skill and guidance of the lama to clear away our misconceptions, even intellectual knowledge of the Dharma is elusive and difficult to establish. How many times has Rinpoche precisely, skillfully and patiently explained the meanings to us and answered our questions?

We need much more than mere knowledge to gain experience in realization. We ordinary practitioners must understand the lama as indispensable in our quest for experience of realization, as the lama is the key to direct experience. We cannot find the nature of mind all by ourselves. In order to find the nature of mind, we need to establish an uncommon relationship with a qualified lama who we can continually rely upon. The lama, with incredible kindness, will share with us a glimpse of the nature of mind, allowing us to develop our own ability.

In order for wisdom to arise in our minds, we need more than intellectual knowledge gained from listening and contemplation. Actual experience, understanding the essence of the teachings is essential. When we think about that, we can see the incredible significance of the lama in developing both of these aspects.

Our devotion and faith in order to obtain a result from our practice of Guru Yoga must rise to a level beyond ordinary; these eyes of devotion must be resolute and immutable, not subject to our whims and impure perceptions. Without steadfast devotion, despite our best efforts at the practice, wisdom will not arise. At times, it is not difficult to see the enlightened qualities embodied before us in the lama. However, unchanging pure perception of our lama as an actual Buddha performing enlightened activity is uncommon. Rarely are we able to maintain this level of devotion and pray in that way. Based on a condition that arises, our devotion degrades.

How do you work at taking your faith and devotion to the next level? When do you find hesitation or reluctance in your practice?

In the Dharma,

Sarah

Withholding Not a Thing

Jul 22

Posted by SarahJ in Benefitting Others, Bodhichitta, Mindfulness, Personal Transformation, Teachings, Uncategorized, Union of Dzogchen and Bodhichitta | 3 Comments

Since our Sangha began the journey of creating Rinpoche’s Dharma Center two years ago, we have displayed growing generosity. In particular, this past month, the generosity coming from near and far has been inspiring to witness. Besides the amazing material gifts, many people have stepped forward to volunteer their time, energy and talents in preparing to close on our new building and begin to make it our own. Rinpoche and Allison would like to acknowledge the beneficence of the Sangha and thank you for coming together again in creating this lovely vision which will benefit so many.

Giving is the first of the six paramitas – which are the way we practice action Bodhichitta. Rinpoche reminds us in The Union of Dzogchen and Bodhichitta that Chandrakirti said:

The cause for easing suffering
Arises from the practice of generosity.

Our destination is to escape suffering through the attainment of enlightenment, and help others to do so as well. This points to the significance of generosity as a method we should use for pacifying the suffering of ourselves and others.

We give to others through offering the actions of our body, speech and mind. This could be thought to include not only material wealth, but also protection of the defenseless, our own merit and root of virtue, and especially giving the Dharma. (Thank you, Rinpoche!) But how does generosity diminish suffering exactly?

When we give to others, we are helping ourselves by freeing ourselves of our deeply ingrained selfishness. (Are you wise-selfish or foolish-selfish? The Dalai Lama wants to know… ) When we give, we get! The karmic benefit for giving is twofold: not only has another being been helped, but also a measure of freedom from attachment has been attained. This is something we must habituate ourselves to through constant and mindful repetition. The action of generosity is a method for keeping our minds open and spacious, as it brings up the interdependence of all things. Through awareness of the needs of others combined with letting go of the things we have which can meet these needs, we can find serenity in benefiting others.

Giving from the heart is easier when we recognize the impermanent and dis-satisfactory nature of samsara. What is the use of being so attached to our selves and our things, if not to chain us to the suffering of this world? Habituated delusion is not many a splendid thing. Society at large would have us believe that material wealth and status are the source of happiness in our lives. But we have seen time and time again that beyond common needs – a basic level of living including food, shelter, clothing, and love – more material comforts do not bring us more happiness. In the best of times, they can bring fleeting happiness and stronger attachment.

An important point to consider is that although worldly generosity is proper conduct, it is not transcendent! We need the proper motivation driving our conduct to transform our generosity into transcendence. We must establish our intention in our giving to be the benefit of all sentient beings. This is the omnipotent combination of method and wisdom. Dedicating the merit to the benefit of all other sentient beings is paramount, and can be done over and over again, even when we remember an act of giving we have previously completed.

Prior mindful examination of your intention in giving will allow a shift such that your giving can come from your heart, free from the stains of hope and fear. Hope and fear diminish our generous actions, and we should guard against this contamination. Rinpoche reminds us that at the very least, we are able to aspire to one day be able to give our wealth, roots of virtue, and even our own lives, for the benefit of all.

Let us rejoice in the generosity of our kind Sangha! Let us resolve to remain in generosity unceasingly, “withholding not a thing, to being about the benefit of all sentient beings!”

Tell us how giving has helped you in ways expected or unexpected, we’d love to hear from you.

And, have a wonderful Nyungne!

With Love,
Sarah

Positive Actions of Mind

Oct 18

Posted by SarahJ in Bodhichitta, Karma, Mindfulness, Personal Transformation, Teachings, Uncategorized | 15 Comments

We must abandon covetousness, renounce wishing harm on others, and eliminate wrong views, while cultivating generosity and a desire to help others, as well as establishing ourselves in the true and authentic view.

Patrul Rinpoche tells us that in the case of a Bodhisattva with a mind pure and free from all selfish desires, the negative acts of body and speech are permitted. The negative actions of mind are never permitted, as turning them into a positive action with intention is impossible. He says “ Once a negative thought has arisen it always develops into something negative.”

In determining whether an action is positive or negative, as well as it’s karmic strength, the most significant factor is intention. Where does intention originate? In our minds!

An action is positive when the underlying intention is pure, although the action may appear to be negative. For example, students will have differing perceptions of the wrathful (but well-intentioned) actions of their teacher. An individual’s experience is greatly impacted by his or her devotion and pure perception.

The importance of choosing one’s actions in consideration of cause and effect cannot be understated: our actions create our karma. Authentic view will be displayed in one’s actions. Correct view necessarily implies a thorough understanding of and certainty in dependent arising.

Though my View is as spacious as the sky,
My actions and respect for cause and effect are as fine as grains of flour.
- Padmasambhava

We are reminded that Bodhicitta should pervade our actions. Without regular examination of our minds, is easy to slip back into our habits of ignorance and confusion. Proper distinction between positive and negative action requires mindfulness. We should constantly be examining our minds, asking ourselves if our action is coming from our ego or our selfishness.

Patrul Rinpoche says “However fully you have realized your view in the nature of reality, view and action should be cultivated side by side.”

Increasing our awareness of our negative and positive thoughts can be a challenge. One very focused method is to use white and black beans to represent our positive and negative thoughts. Three containers are kept, perhaps three small bags or jars on the desk at work, or carried along during the day. Creativity may be needed here to make this feasible in your daily situation. One container has white beans, one has black beans, and one container begins empty each day for accumulating both black and white. Throughout the day, with a negative thought, place a black bean in the cumulative container, and likewise, with a positive thought, a white bean. You’ll really have to pay attention! At the end of the day, you’ll have a very visual expression of the positivity or negativity of your mind’s actions.

Initially you may feel frustrated should you see proportionally more black beans at the end of the day. But keep doing this practice, starting again each morning, and in a month’s time you will see improvement. Plus, this indicates that your awareness is increasing – you can’t transform something if you don’t even know it is there. Change experienced in your practice depends upon your diligence and patience. Cultivating this practice for 100 days would be a good period of time to observe a change.

How long would it take you to gave only white beans at the end of the day? Now that would be something! (As for me, please don’t hold your breath, it may be a while. And don’t laugh at my 8# bag of black beans.)

Has anyone already worked on this practice, and if so, would you share your experience with us? What other methods can we use to increase our awareness of the thoughts that pass through our minds?

Covetousness and Wishing Harm on Others

Aug 21

Posted by SarahJ in 4 Mind Turnings, Karma, Mindfulness, Personal Transformation, Uncategorized | 23 Comments

Patrul Rinpoche describes covetousness and wishing harm on others as the first two of three mental acts to be avoided. Within coveting, he includes even the slightest thoughts about gaining the possessions of others. Possessions can be considered not only material wealth but also accomplishments, status, relationships, or power. Wishing harm on others is more than hoping for something negative to befall our perceived enemy. We may also rejoice when something bad happens to them, or become disgruntled when something good happens to them.

Covetousness and wishing harm on others seem to go hand in hand. They bring to mind words like greed, envy, jealousy, malice, competition, rivalry and resentment. These all imply a strong sense of self-attachment and the placement of one’s own needs and desires above those of others. Hope and fear govern these actions – where is the equanimity?

The false belief characteristic of coveting is that acquiring one thing or another will bring happiness, security, or validation of who we think we are. We all know too well the feeling of wanting something so badly, finally getting that precious thing, and then the inevitable letdown afterwards. There is always something else, one more thing and if we could just have that, then we will be happy. We are habitually seeking happiness outside of ourselves through external means, rather than realizing that true happiness is found within. Worldly happiness is fleeting at best and shackles us to samsara.

Taking joy in the misfortune of others, aka Schadenfreude, may be a reflection of our uncomfortable self esteem issues, which are lessened when we see others suffering along with us, or “instead” of us. Others hardship sets us apart and seems to confirm our specialness. We may have adverse feelings towards others because we perceive that they have slighted us in some way. Or perhaps in judging others we have come to the conclusion that they are deserving or undeserving. Either way, we are setting ourselves apart and wanting to be special. It seems to be rather the opposite of compassion!

Cultivating appreciation of our current situation is important. With proper understanding of and belief in karma, we can be certain that our own and others ever changing situation is the result of causes and conditions based upon the actions of one’s body, speech and mind. We can also reflect upon the unsatisfactory nature of samsara, the inevitable suffering of all sentient beings. Rinpoche has advised us to frequently reflect upon impermanence.


In what situations do you have a tendency to find yourself coveting or wishing harm on others? What methods do you use to develop satisfaction and appreciation of your own circumstance?

Metta,
Sarah

Harsh Speech and Worthless Chatter

Aug 11

Posted by SarahJ in Benefitting Others, Mindful speech, Mindfulness, Momentary Buddhahood, Uncategorized | 16 Comments

The last two of the four verbal acts to be avoided, as described in Words of My Perfect Teacher by Patrul Rinpoche, are harsh speech and worthless chatter. The meaning behind these two is fairly self-evident. Harsh speech is disrespectful and insulting to others, such as pointing out another flaws – physical or otherwise. Worthless chatter is distracting to others and may include gossip or speaking without a purpose. As we have seen in the previous actions to be abandoned, performing these actions to the detriment of a spiritual teacher or the Sangha is the most serious transgression.

Many times we feel a powerful need to express our feelings or opinions about one thing or another. We could have an uncomfortable amount of activity in the mind and think that if we could just share it with someone else, we would feel better. And yet we have all been on the receiving end of these verbal eruptions, with the accompanying distress and energy depletion which can be passed on. Many times when we feel the need to vent, it may be better to say nothing at all. Rather take the time to consider not only your own motivation, but also the potential impact on the other person.

In his book Momentary Buddhahood, Rinpoche quotes a Tibetan proverb which says “Speech is like a lamb’s fleece, while the mind is like a vat of poison.” Rinpoche is pointing out an alternative extreme we can easily fall into. We can become so focused on outer conduct (such as our speech) that we overlook our inner conduct. If our outer conduct creates the appearance of a kind, diligent, compassionate individual, but our inner conduct is actually is one of strong anger, desire or ignorance we are being inauthentic. We should strive to keep our inner and outer conduct congruent and purposeful through mindfulness and self-examination.

We are all connected and our words are powerful. An entire Sangha’s accumulation of merit can be diminished by one individual’s distracting, aimless or caustic talk. Can you think of an instance in your own life where you became acutely aware of the power of your own words? What examples are there of the negative or positive influence of one individual’s words upon many other people?

In the Dharma,
Sarah

Sowing Discord

Aug 3

Posted by SarahJ in Benefitting Others, Mindful speech, Mindfulness, Personal Transformation, Uncategorized | 4 Comments

The second verbal act to be avoided is sowing discord, either secretly or openly. Creating conflict within a Sangha through sowing discord may be the most detrimental example. The importance of the Sangha in relation to the Buddha and the Dharma cannot be understated. It is within the Sangha that the teachings of the Buddha have been passed down and continue to be practiced.

The word Sangha means community – we all share a common goal of learning and practicing the Dharma in order to benefit sentient beings. Rinpoche has admonished us on numerous occasions to treat each other like a loving family, showing kindness, consideration and respect to one another. Harmony and cooperation are essential, and by relying upon each other we improve ourselves. When we practice together, our capacity is amplified.

Many times, sowing discord can be unintentional – a result of speaking before we think. Once again our indispensable old friend mindfulness is necessary. Once again Rinpoche’s advice to examine our motivation before speaking is key. What are we trying to accomplish with these words? What effect could our words have on others? Are we creating harmony or conflict with our words? Is this the right time and the right person to discuss this issue with?

Should another Sangha member say something which is upsetting to us, we can use the opportunity to work on our own afflictive emotions. This may well be our very best Dharma friend!

Let us reflect on the importance of harmony with our spiritual sisters and brothers. We have a very precious Sangha, we are all so very blessed to have each other to practice with.

Love you all,
Sarah

Lying

Jul 28

Posted by SarahJ in Global Community, Karma, Mindful speech, Mindfulness, Personal Transformation | 14 Comments

In “ The Words of My Perfect Teacher” , Patrul Rinpoche describes three types of lying, a verbal action to be avoided. Ordinary lies are those that are made with the intention of deceiving others with false speech. Major lies are those that have “the most devastatingly misleading consequences” – lies about the Dharma. An example would be telling someone that karma doesn’t matter, because it’s all empty anyways. Phoney lama’s lies are those concerning having made attainments or abilities and qualities which one does not have. This speaks to the importance of thorough and proper examination of a spiritual friend.

Ordinary lies may be one of the most common negative actions. The usual motivation behind false speech is to deceive others in order to protect our own interests. Perhaps we exaggerate the facts when talking to someone, hoping to be impressive. Or we might not say what we really think about a subject, to avoid disagreement, criticism, or our own discomfort. We may be avoiding the consequences of telling the truth.

But what about when the motivation behind a lie is to benefit others? The intention behind this sort of a lie is still deception, but the motivation could be considered virtuous. In the Lotus Sutra, there is a story of a man who lies to his children to get them to come out of a burning house. He chooses this course of action because the children are playing intently and have disregarded his warning. Surely this is an example of justified false speech?

Skillful means comes to mind when considering the story of the burning house. The one who lied was in a position of greater knowledge, who purposefully took this action for the benefit of others. Additionally, the truth was told once the danger had passed. One might consider this a selfless act, accumulating the negative karma oneself, in order to benefit other beings. On the other hand, this rationalization could be used to justify quite a bit of untruths! Careful self examination, examination of the circumstances, and setting a proper intention are undoubtedly essential. What do you think about lies told to benefit others?

By practicing being truthful to others, being false with yourself becomes difficult. Honesty allows us to become more genuine, more open, more peaceful, which benefits everyone!

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Sexual Misconduct

Jul 21

Posted by SarahJ in Global Community, Karma, Mindfulness, Personal Transformation, Teachings | 17 Comments

Each of the ten actions to be avoided correspondingly are the cause for suffering. These actions are interrelated in both their motivation (the three poisons of anger, attachment, and ignorance) and their result (suffering, accumulation of negative karma). Moreover, these negative actions are compounding; avoiding one facilitates the avoiding of another, and engaging in one concedes the next. For example, if one has stolen something with trickery, lying was likely involved – both lying and stealing are both actions to be avoided. It’s easy to see how one can lead to another, and keeping one makes it easier to keep another.

The third physical action to be avoided as described by Patrul Rinpoche in “Words of My Perfect Teacher” is sexual misconduct. Of course, monks and nuns with full vows are expected to refrain from sex altogether. Householders are expected to follow an appropriate ethic for restricted behavior.

We could think of sexual misconduct in the same three ways as we did previously about taking what is not given: by violence, manipulation, or deceit.  Compelling others to break their own vows is the most serious type of sexual misconduct. The intention behind our action is of primary importance – proper sexual conduct includes mutual consent by those not already committed to other individuals, with the expression of love, devotion and respect.

How we conduct ourselves sexually is a reflection of how we conduct ourselves in all areas of our life – our sexual energy is primal. Sexual misconduct is significant enough to require its specific identification in the actions to be avoided!

In our culture sexual messages run rampant –media saturation with sexuality (sex sells!), objectification of sexual partners (arm candy! tool! meat market!) and so on. What examples of subtle sexual misconduct can you think of? Are there examples of things that appear to be sexual misconduct on the surface, but upon further scrutiny, could be considered proper?

In the Dharma,

Sarah

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Taking what is not given

Jul 5

Posted by Anyen Rinpoche in Anyen Rinpoche Biography, Bodhichitta, Global Community, Karma, Mindfulness, Personal Transformation, Teachings | 9 Comments

From Patrul Rinpoche’s Words of My Perfect Teacher, the section on the ordinary or outer preliminaries, in the second section of the chapter called “Actions, Cause & Effect,” Patrul Rinpoche describes the second physical action to be avoided: taking what is not given.

There are three ways that we can take what isn’t given: by force, by stealth, or by trickery.   The examples given in the text are common sensical.  Taking by force is to confiscate property or overpower in order to take someone’s wealth (a land grab after a coup, for example); taking by stealth is to take secretly (burglary); taking by trickery is to lie or deceive someone into giving their property (in a business deal, for example).

I actually think there are other ways that we take from others, that go beyond these examples.  For example, we sometimes take what isn’t give through trickery when we manipulate another person emotionally, so that we can get what we want.  Maybe there are other ways you can think of that we take what isn’t given (although we may go slightly outside the realm of pure physical actions).

Patrul Rinpoche’s chapter is pertinent to modern practitioners in that it points out how obsessed we are with “money and calculations.”  We are so obsessed that we will still die deluded, he says.  We also lie and cheat others for our own financial benefit, whether doing business or otherwise.

Patrul Rinpoche says, “Nothing could be more effective than trade and commerce for piling up endless harmful actions and thorougly corrupting you.”   Any thoughts about this?

Anyen Rinpoche tells each and every one of us that we must find a way to bring the Dharma into our work life, as in every other part of our life.  How do we reconcile this instruction with the reality of 21st century life, where each and every one of us must play a part in commerce?

Bodhichitta anyone?

Looking forward to the retreat this week!  Allison

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Taking Life

Jun 28

Posted by Anyen Rinpoche in Benefitting Others, Karma, Mindfulness, Personal Transformation, Teachings | 31 Comments

From the Words of My Perfect Teacher, in the Chapter called “The Ordinary or Outer Preliminaries,” the section entitled “The Ten Negative Actions to be Avoided,” the first action to be avoided is taking life.  This is one of three physical acts that is included in this section.

Patrul Rinpoche says that we human beings spend our lives taking the lives of others “like ogres.”  Whether it be through eating the flesh of other beings killed to feed us; walking through a grassy meadow and crushing insects as we walk (a more modern example would be driving and killing insects as they hit the windshield of the car); or indirectly through eating the flesh of beings who have killed innumerable beings as their own sustenance, none of us is free from accumulating the karma of taking life.

The action of taking life is complete when it includes four elements: identifying the being to be killed is the basis of the action; wishing to kill is the intention; the actual killing is the execution of the action; the death of the animal is the completion of the act.

However, we can also describe it using the three elements that generally accrue karma: the intention, the act, and the rejoicing.  Even though we may not participate in the intention or the act of directly killing another being, we may still rejoice in its death if it benefits us in some way.  Also, Anyen Rinpoche had this comment to make about the idea of a neutral intention or action:  We may not have the wisdom to know whether our action is actually neutral or not; we may simply be overpowered by ignorance.  This could be another way that we delude ourselves.

Let us all contemplate or reflect on how we can lessen the accumulation of this karma; through regret and purification, a change in action, or any other way you can suggest.  When we sit nyungne, for example, we will all eat vegetarian food for a week.  Are there other small or large changes we can make in our lives to better abide by this precept?
Thanks for your comments!  Allison

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