In our further exploration of the topic of refuge, we have now come to Secret Refuge. Patrul Rinpoche describes the Secret Refuge in Words of My Perfect Teacher as “ the special, sublime method of the Vajra essence is to take refuge in the rapid path whereby one uses the channels as the nirmanakaya, trains the energies as the sambhogakaya, and purifies the essences as the dharmakaya.” Secret Refuge is something specific to Vajrayana, it is not found in Hinyana or Mahayana.

The teachings of the Secret Mantrayana are said to be secret in several ways. First, the teachings are secret because all phenomena in samsara and nirvana primordially abide as the “inexhaustible, ornamental wheel” of enlightened body, speech, and mind. Then, the teachings are described as secret because they are both hidden and obscured.

Obscured refers to the obscurations that are present within the mind, which block one’s understanding and realization of the meaning of Secret Mantryana. Even if given teachings, the meaning of teachings cannot be comprehended because of these obscurations. This renders the teachings secret.

Hidden means that based on Samaya, or words of honor, the lineage teachings are not given to improper vessels. Becoming a proper vessel to receive Secret Mantryana teachings takes great effort, purification and faith. The foundational practices present an opportunity to train in skills, devotion and purification which enable us to prepare our own minds to receive teachings from our karmically connected Lama.

This means that these teachings are not offered to any interested person, they are reserved for those who are ready for them. It can sound elitist and exclusionary. Except for the part where it’s for your own good! And who could know whether or not you are ready than your own lama? Faith and trust anyone? That is part of the job description of the spiritual friend – determining where a student is on the path and which teachings are beneficial to that individual student’s practice at any given time.

The meaning of secret teachings is so subtle that it remains unclear or hidden until mastery of prerequisite teachings has been achieved, and the proper connection with the Lama has been cultivated. We must have developed unmistaken understanding and experience with foundational teachings and practices in order for us to properly comprehend the secret teachings.

So big deal, so what if I get some profound teaching a little before I am “ready”! I’m just ahead of the game. Um, not so much, that’s where the “for your own good” part comes in – the other aspect to be aware of regarding these secret teachings is that they are very easily misinterpreted and have the potential for an exponentially negative impact on your practice. Misunderstanding secret practices leads to wrong view –which is the source of our harmful actions and only leads us to continued cyclic samsara. Maybe they should be called Dangerous Teachings, and have a warning label and a waiver to sign.

A deep relationship is present between inner and outer refuge in conjunction with secret refuge. When we take up secret refuge, Anyen Rinpoche cautions that we do not diminish our focus on outer and inner refuge, for without these, all refuge is lost. Inner and outer refuge are the basis for secret refuge – although they are not identical, we cannot have one without the other.

How do we ordinary beings learn to recognize the aspects of secret refuge–the channels, vital energies and vital essences–within ourselves? There are several methods by which this can be developed, but first we must have strong mindfulness and discernment, faith, pure perception and certainty in the teachings. Learning to recognize our karmic breath as a physical sensation, which accompanies varying afflictive states of mind, is a good beginning. Anyen Rinpoche gives us concise instructions for this in Momentary Buddhahood, although receiving these instructions from a qualified spiritual friend would be best.

Have you noticed the effects of purification, faith and diligent practice on your daily practice, and understanding of the teachings? Tell us about it…

As the Tibetan Buddhist teachings often say that the earlier is the basis for the later, we should know that a thorough understanding and experience of outer Refuge creates the conditions for us to increase our understanding of Refuge to the level of inner Refuge. As a result, the profundity of our Refuge practice will increase, and pure perception will naturally develop. In our last post, we discussed Refuge based on ordinary perception endowed with personal faith: such as respecting the lineage Lamas and other representations of the Buddha such as statues, representations of the Dharma such as scriptures and the Sangha, represented by members of our spiritual community. For those of us without much experience in the Secret Mantryana teachings, this may be the only way that we have ever heard Refuge described.

If we go one level deeper into the teachings, we reach inner Refuge. Inner Refuge is generally described symbolically. This is one of the ways that wisdom is communicated in the tradition of Secret Mantryana: though symbolic indication. The use of symbolic indication enables us to refine our faith and devotion, and also to connect with the teachings of Refuge in a deeper and more profound way. Still, we should understand that the teachings of outer Refuge and inner Refuge are ultimately unified. In other words, although inner Refuge is described in a way that may seem quite distinct from outer Refuge, essentially they are one and the same. We should understand them as distinct methods that work with ever-subtler levels of the mind’s energy and awareness.

In considering Refuge from the inner point of view, we talk about the three roots. This is taken directly from our Longchen Nyingthig Refuge Prayer:

“To the three actual rare and supreme jewels, those gone to bliss, and the three roots…”

Recognition of the three roots is essential to attaining the teachings of the Secret Mantrayana. The three roots refer specifically to the Lama as the root of blessings, the Yidam as the root of accomplishment, and the Dakini as the root of enlightened activity. Additionally, these three are related to three principles of maintaining Buddhism – shed, drup and le. Shed refers to giving teachings (the principle of the Lama or Buddha), drup refers to actual mediation (the principle of accomplishment), and le refers to activity (the principle of enlightened activity).

Besides just being the first of the three roots, we can also describe the Lama ( AKA. Guru, Spiritual Friend) as the embodiment of the Buddha, the Dharma and the Sangha. Without the presence of the Lama, there is no potential for realization – we cannot attain realization by simply relying on ourselves. Reading books won’t do it, excellent intellectual understanding won’t do it, listening to Dharma MP3’s won’t do it – we must have the Lama’s blessings and guidance.

In fact, the Lama can even be considered to be the singular root of inner Refuge; our Lama’s speech is the Dharma, our Lama’s body is the Sangha and our Lama’s mind as the Buddha. Pure perception! We should strive to appreciate these qualities in our own Lama, and offer our own body, speech and mind to our Lama as a general method of inner Refuge. Moreover, according to the teachings of the Secret Mantryana, the Lama is even more kind than the actual Buddhas from the point of view that we are able to directly rely upon the Lama’s body, speech and mind, in order to reach accomplishment.

In The Union of Dzogchen and Bodhichitta, Rinpoche gives us an excellent example of the pure perception and faith in the Lama. Yeshe Tsogyal had the opportunity to receive teachings on a particular Yidam either from Padmasambhava, her Lama, or the actual Yidam directly. She chose to receive them from Padmasambhava, recognizing him as the root of all accomplishment and the essence of all the Buddhas.

Inner Refuge refers to the Yidam as the root of accomplishment. We take up Yidam practice as the method for realization. Myriad representations of the Yidam present multiple ways to reach individual capacities and ways of understanding. There is no one method that will help us all to realization, as each individual person has distinct faith, karma and capacity for practice.

As we develop on the path of the Secret Mantryana, we begin with foundational practice where the skills of relying upon the Yidam are first introduced and developed. Subsequently, through the outer and inner tantras, it becomes clear that the accomplishment of Yidam is enlightenment itself. In short, it is through the Yidam that the nature of mind itself is realized.

The Dakini is the root of all enlightened activity. The quintessental example of enlightened activity is the Dakini Yeshe Tsogyal, as a yogini who carried out each and every one of Padmasambhava’s instructions to attain complete realization. She served also as the guardian of the treasures who buried each and every terma exactly as it was indicated. Enlightened activity also refers to the dedicated practice and realization of the Mantryana path, as enlightened activity is the natural expression of realization. Enlightened activity pacifies the suffering of sentient beings.

As we reflect on the ever-deepening layers of meaning and symbolism in the Refuge prayer, may it carry us swiftly to enlightenment for the benefit of all beings!

Allison and Sarah

Last time we began a discussion of the continuum of Refuge, beginning with Outer Refuge. We came to understand that we must familiarize ourselves with the good qualities of the objects of Refuge – the Buddha, Dharma and Sangha – when we take our Refuge vows, as this is an important factor in developing our own good qualities. Generally speaking , there are two qualities for each object of Refuge. Rinpoche describes these good qualities in his book “The Union of Dzogchen and Bodhichitta”.

Regarding the good qualities of the Buddha, they relate to abandonment and realization. Abandonment refers to the Buddha’s leaving behind of all mental afflictions. The Buddha attained freedom from both afflictive emotions and cognitive obscurations. Our afflictive emotions are the source of our suffering, while our more subtle cognitive obscurations are what cause us to have a dualistic view of the world with subject, object and action. Thus, the Buddha attained abandonment but also complete realization of all positive Dharma’s, meaning both conventional and ultimate reality.

As for the good qualities of the Dharma, they can be condensed into the two truths. The truth of the path refers specifically to generating Bodhichitta, gathering the two accumulations and practicing the six paramitas. The truth of the path results in the truth of cessation, the state of perfect liberation, freedom from all suffering. So, the good qualities of the Dharma are cause(path) and result(cessation)!

The Sangha displays two general categories of good qualities as well, creating the conditions for our realization. Recognition of the nature of mind as ultimate Bodhichitta is the first good quality of the Sangha. Based upon this recognition, the Sangha is able to completely self-liberate all mental afflictions and cognitive obscurations, which is the second good quality. We do consider all followers of the Buddha’s teachings to be Sangha, regardless of their level of realization. However, technically, when we take refuge in the Sangha, this refers to the Arya Sangha. Arya Sangha are those beings who have reached the level of “the first Bhumi” and beyond; that is, they have directly percieved emptiness. This realization allows them to guide ordinary beings such as ourselves on the path. So why are all followers thought of as Sangha, when many may not have direct realization? Because we ordinary beings are unable to see Bodhisattvas, we are unable to distinguish who is a Bodhisattva based upon their outer appearance! Rinpoche sometimes tells us that a Bodhisattva might even be within our very own sangha!

The good qualities of the Three Jewels are those which we wish to develop in ourselves, for the benefit of all beings. Being aware of what these good qualities consist of is the beginning of our own accomplishment of these same qualities! These are qualities that we all aspire to attain.

Sarah

When we take refuge vows, we are committing to the path of ultimate liberation, seeking shelter from suffering. All subsequent sacred commitments are based upon the door of refuge – those of Hinayana, Mahayana and Vajrayana. Refuge is the basis of all three Buddhist vehicles, and therefore the basis of all Buddhist practice. Without refuge, we have no foundation for our practice.

Like faith, refuge is ubiquitous. Refuge has different meanings depending on the context in which is it found. The continuum of refuge begins with outer refuge and inner refuge, followed by secret and unsurpassable secret refuge. Today we will be considering outer refuge specifically, which is the first of six Uncommon Preliminary Practices in the Longchen Nyingthig Ngondro.

“To the three actual rare and supreme jewels..”

The triple gem refers specifically to the the Buddha, the Dharma, and the Sangha. The Buddha we take refuge in is the historical Shakyamuni Buddha who attained enlightenment and taught the path to freedom from suffering. This is demonstrated through showing reverence for your lama, statues, and paintings – physical representations of the Buddha’s being. The Dharma denotes the actual teachings. We show our respect and appreciation for these teachings by not setting our texts on the floor, not passing food or drink over them, and not stepping over them. We also listen carefully and do not take the teachings for granted. The Sangha refers to our companions on the path, anyone who follows the teachings of the Buddha. The importance of Sangha is made clear when we examine samaya or actions to be abandoned, as we find that Sangha is identified directly and the consequences for negative actions in relation to Sangha members are particularly grave (and obviously our lamas as well).

Traditionally, taking refuge vows delineates us as a “Buddhist”. But many times when taking our refuge vows, we have not yet become familiar with the good qualities of the three jewels, and accordingly, how do we know what we are taking refuge in? As a newcomer to Buddhist practice, you may have spent considerable time and energy listening and learning. You may be anxious to get on board and excited about beginning the path. As we all do, you would like to feel that you have accomplished something! The refuge vows may seem to be a way to achieve that.

However, before taking refuge vows, a clear understanding of the good qualities of the Buddha, Dharma and Sangha will fortify your commitment. The meaning behind the words is what is important, so that we are not just giving lip service. Anyen Rinpoche encourages you to take your time and not rush into these vows until you truly recognize these good qualities, and understand why you are taking these vows. This is authentic refuge.

Authentic refuge enables us to develop meditative concentration, which is the beginning of the path. As the earlier is the basis for the later, just as refuge relies upon faith, so meditative experience relies upon stable meditative concentration. The development of meditative concentration is supported by taking authentic refuge.

Moreover, genuine meditative experience leads to insight. And the goal of the path – the expression of the wisdom of realization in our minds – relies upon our insight. This authentic refuge is an essential underpinning for our practice, as all of our subsequent progress on the path depends upon it. Authentic refuge is a necessary condition for cultivating wisdom, the state of complete selflessness.

Speaking for myself, I did not have a clear understanding of the good qualities of the three jewels when I took my first refuge vows. I took them while overwhelmed with inspiration and faith the second time I attended teachings! How about you?

Of course, since then, I know much more about the good qualities of the triple jem, and plan take them formally again when the opportunity presents itself. We do have the opportunity ourselves to renew our vows every day during our practice, Ngondro or otherwise.

Yours in the Dharma,

Sarah

The Rinchen Terzod concluded recently at Orgyen Dorje Den in Alameda, CA. Many of our Sangha members have been fortunate enough to attend portions of these precious teachings. You can view some photographs of this beautiful event here.

My sense of faith and devotion have expanded since being able to spend a few days taking part in the Rinchen Terzod. Just the experience of sitting in the beautiful shrine room was overwhelming. The amazing golden Buddha statues behind Yangthang Rinpoche’s throne, Guru Rinpoche and Amitabha flanking and Vimalamitra directly behind, gave a great sense of strength and grounding to the room. The intense colors of brocade, abundantly found lining the perimeter of the ceiling, on the throne and the shrine, created an atmosphere of thick, rich warmth. Rhythmic chanting, rice scattered, candles, flowers, painted silk wall coverings; it’s hard to describe the complete effect. But I can tell you that sitting for hours on end was somehow not that difficult, and the time seemed to be gone in an instant.

Our sacred shrine space is significant as a great source of inspiration for us, and can help us to increase our faith. Our personal shrine room or space should be clean and beautiful, a place of calm and rest for the mind. Rinpoche encourages us to purchase shrine objects of beautiful quality, not skimping on these types of purchases. This is not to say that we require a particular amount of shrine room objects, simplicity is also beautiful. What is important is to have a space that reminds you of the good qualities of the three jewels and inspires your faith!

As I recently read in The Words of My Perfect Teacher, the Precious Lord of Oddiyana says:

The faith of total trust allows blessings to enter you. When the mind is free of doubt, whatever you wish can be achieved.

In a recent teaching Rinpoche described faith as the door to refuge. Faith can be seen as a continuum beginning with clear faith. Clear faith is experienced as an uncommon feeling when we meet a lama, enter a sacred space, or hear prayers. Many people have this experience, and it does not require that someone be familiar with the particular qualities of the Buddha, Dharma and Sangha. Clear faith is a sign of a karmic connection, and is something which we need to develop further.

Next in our development of faith comes wishing faith. True wishing faith requires that we know two things. First, wishing faith is based upon seeing the faults of samsara. Knowing the faults of samsara, we may wish to escape. But we also need to be aware of where we could escape! Knowing the benefits and good qualities of realization, we develop the aspiration to attain nirvana. Without this second aspect of knowing, we only have “mere” wishing faith. Knowing both the faults of samsara and the benefits of realization complete our wishing faith.

When we have wishing faith, we recognize the good qualities of the three jewels. Knowing these good qualities enables us to develop trust in the Buddha, Dharma and Sangha. This level is faith is known as trusting faith. Trusting faith is a solid foundation which allows us to keep our Bodhichitta and therefore our samaya. Having cultivated trusting faith, we know that the foundation of the path is strong.

There is one type of faith left now to attain – irreversible faith, the meaning of which is self-apparent. Irreversible faith is such that even if the Buddha Shakyamuni himself should appear to you, telling you that your view is wrong, you would still know your view is correct, your faith would remain uncorrupted.

Faith is the greatest wealth and treasure, the best of legs; it is the basis for gathering all virtues, like arms.

- The Words of My Perfect Teacher

In our journey on the path together, faith is not optional. Faith is one necessary condition for realization. We can create a sacred space for our meditation which will enhance our faith.

What about your meditation space do you find to be inspirational? Have you ever been to a place which increased your faith in the path? Please share your experiences.

Faithfully yours,

Sarah

Anyen Rinpoche’s latest book, Dying With Confidence, is featured this month on the Tricycle website, for book club discussion. You can join the discussion here.

Death is inescapable for all sentient beings, it is one of the four great rivers of suffering. Just as all sentient beings have a common impulse to seek happiness and avoid suffering, we all will also have to experience death. Likewise, we all have to experience the results of our actions. These are states of being that unite and equalize us, and can be used as a basis for keeping an open and compassionate attitude towards others.

Contemplating your own death and it‘s unpredictable nature will give you an appreciation of your time being alive. Our lives are fleeting and death may greet us at any time. It is not uncommon for Rinpoche to ask us to look around during a teaching, and think how some of us may not be here next time we are together. We really do not know if we will wake up in the morning. Death and impermanence!

There is nothing random in this world of ours. We should become convinced of the infallibility of Karma. Nothing arises without cause and condition, and all things that come together will come apart.

Do not take this to mean that all things are predetermined – that is not what Karma tells us. I once heard of Karma to be described as a huge web, with many, many interconnections between the threads making up the web. Now think of a drop of water sliding down one thread, changing course where another thread crosses it’s path. The drop of water can go this way or that way. We are making up the interconnections in the threads with our actions, and accordingly we do control our Karma. The only “predetermination” we will find is that virtuous action results in happiness and non virtuous action results in suffering.

Karma is action, great or small, and follows us like a shadow. Let us not make this mistake of disregarding small actions, virtuous or non virtuous. Small actions comprise the majority of our time, and the devil is in the details. We must work to improved our attention to these “details”, even our mundane actions have a consequence. The great master Patrul Rinpoche tells us:

Do not take lightly small misdeeds
Believing they can do no harm
Even a tiny spark of fire
Can set alight a mountain of hay.

Do not take lightly small good deeds
Believing they can hardly help
For drops of water one by one
In time can fill a giant pot.

Every action we take will have a corresponding consequence, although this may not always be immediately apparent. Sometimes we may not easily see the shadow of our Karma, but it is always there. Given the right conditions, which can take time to come together, we will experience the result of our actions. Like death, our Karma is inescapable. Jigme Lingpa describes Karma in this way:

“Imagine an eagle. It is flying, high in the sky. It casts no shadow. Nothing shows that it is there. Then suddenly it spies its prey, dives, and swoops to the ground. And as it drops, its menacing shadow appears.”

Through contemplating the inevitable and unpredictable flavor of death and increasing our conviction in the power of Karma, we will find that patience for and diligence with our practice will become strong. It is urgent that we take advantage of this precious opportunity to practice, for when death arrives, only Dharma can help us.

You may have seen the bumper sticker that reads “ He who dies with the most toys wins.“ Quite a statement about the attachments and confusion of samsara! But even the King has to die, and what can he take with him? At the time of death, how will it help you to have the most “toys“, status, riches, friends, or even a strong body? These samsaric attachments do not benefit us – we don’t get to carry them along with us. But at the time of our death, we do get to carry the Dharma and we do get to experience the results of our actions.

Do you take the time to contemplate your own death? Have you thought about how you would like things to be when you die? Which of those things are self directed, things you can choose and prepare for? What keeps you from making preparations?

I think I’ll go practice now.

Sarah

Recently, Rinpoche reminded us that when the beginning of the path is perfectly pure, it follows that the middle and the end of the path will also be perfectly pure. We have discussed the need to examine our minds for virtuous motivation before engaging in activity, especially Dharma practice. But how else can we be certain that the path we take up is perfectly pure? We can examine the path itself, discriminating between general Dharma and the sacred Dharma.

The word dharma has many meanings, including the teachings of the Buddha, phenomena, and the eternal law of the cosmos. But here we are interested specifically in sacred Dharma. The sacred Dharma refers to something extraordinary, something rare and perfect.

The power and potential to heal both physically and mentally is the extraordinary quality of the sacred Dharma. When we are practicing the sacred Dharma, we are taming our minds. When we tame our minds, this will naturally be expressed further in our body and speech. However, when we work to tame only our body or speech, we do not see a change in our minds. This is the appearance of a Dharma practitioner, not authentic Dharma. Thus we must begin by working with our minds.

Furthermore, sacred dharma gives us the antidote to afflictive emotions, and helps us not to follow a wrong path. Our afflictive emotions are the cause of our suffering, and through their transformation we pacify our minds. The sacred dharma was taught by the Buddha, a being who had a completely pacified mind, free of all faults, and holder of all good qualities. Because he brought us the path to realization, the antidote to the cause of suffering, we call these teachings sacred.

The sacred Dharma is the method to attain supreme enlightenment. There is no other way to work with suffering that brings the mind pacification. Thus, Anyen Rinpoche tells us that our practice of sacred Dharma is the most important thing in this life, in our future lives, and in the Bardo states.

All the water and drink you’ve consumed
From beginningless time until now
Has failed to satisfy your thirst or bring you contentment.
Drink therefore of this stream
Of enlightened mind, Fortunate Ones.

– Milarepa

How did you come to meet with the sacred dharma? How has the practice of the sacred dharma changed your body, speech and mind?

With a smile and a bow to you,

Sarah

Proper motivation is fundamental in our practice– simply relying on Dharma alone is not enough. In fact, when our practice is based upon an improper motivation, it actually can become a cause for rebirth in samsara. This is the antithesis of our goal! Beware! Dharma practice should not be a stand-alone endeavor; when we speak the words of our prayers, it is important to feel the meaning behind them rather than to just repeat the words in a rote manner.

Our motivation determines the karma we accumulate – the far result. In fact, the type of dharma activity you are able to perform as an enlightened being is determined by your motivation as an ordinary being. One example is found in the Medicine Buddha Sadahana (An Excellent Vase of Nectar). We see that the Medicine Buddha made 12 aspirations as opposed to the other deities in the sadhana who only made 4 or 8, and accordingly, his activity is more vast.

Clearly, we must devote ourselves to skillful recognition and differentiation of our motivations. In developing our understanding of motivation, we classify motivation into three categories: neutral, non – virtuous and virtuous, like a continuum. Neutral motivation is free of any particular goal or aim. Rinpoche described it as being like a dog aimlessly following it’s master, with no though in particular about where it’s is going or why.

Non-virtuous motivation is based in some way upon the three poisons. Non-virtuous motivation can be counterfeit, appearing outwardly to be virtuous, when the origin is actually selfish. Perhaps we want to gain esteem in the eyes of others or avoid a dangerous situation. An underlying fear or hope is present –the Dharma is used to protect ourselves or to gain some good quality for ourselves.

Virtuous motivation can itself be further divided into three – lesser virtuous, middle virtuous and greater virtuous motivation. Beings with a lesser motivation practice the dharma to avoid taking birth in realms where suffering ensues, such as the hell realms. Beings with a middle motivation practice the dharma to escape samsara for themselves – there is still an element of selfishness to be found.

Greater virtuous motivation is free of any traces of grasping at one’s own benefit. Although we are aspiring to attain enlightenment, this is not based upon our own escape from suffering or our own benefit in any way. Enlightenment is pursued with the singular intention of directly benefitting other living beings.

Moreover, beings cultivating a greater virtuous motivation focus on all sentient beings’ freedom from suffering with a natural compassion. What does natural compassion mean? It means compassion that is not forced, not artificial, arising spontaneously and without contrivance. This can be developed through the practice of Tonglen, please refer to the previous blogs for explanation and specific instruction.

Pure motivation gives us strength to continue our practice, and without it, our practice will collapse.

May All Beings Benefit,

Sarah

The only thing I can rely on is my sincere motivation. – The Dalai Lama

Anyen Rinpoche has begun a series of teachings based upon Chokyi Drakpa’s text, A Torch for the Path of Omniscience. This text is a commentary on the Longchen Nyingtig Ngondro – foundational practices which prepare a student to receive Vajrayana teachings. You can find the text, graciously translated and made available by Lotsawa House here. Or, you can find a pdf version here (Thank you Orgyen Khamdroling Sangha).

Despite being termed as foundational, Ngondro shouldn’t be misunderstood to be “beginner’s work” or preparatory to the “real” practices. Accumulation of merit and purification of our mind are essential in attaining realization, and this is what Ngondro offers to us. Ngondro is real practice; our capacity for realizing the view is not only stabilized , it is also enriched and expanded. Through perfectly understanding and perfectly practicing Ngondro, we will encounter no obstacle in establishing ground, path and result.

The Tibetan word for motivation is kunlong. The first syllable, kun, refers to myriad possibilities, and the second syllable, long, refers to one possibility becoming strong when focused upon. In short, the idea you target the most becomes the strongest.

Rinpoche has devoted the last two teachings in this series to the topic of motivation. This speaks to the importance of our motivation. Likewise, I have never heard Rinpoche begin a teaching without first evoking the motivation of Bodhichitta. He counsels us to examine our own motivation before taking up any activity – of body, speech, or mind.

That can be a tall order, since we ordinary beings are engaging in activity nearly every, if not every moment! This means we have to remember to examine our mind and our intention frequently, throughout our daily life, and in particular when we are taking the time to engage in formal practice/dharma activity. Working simply to increase your remembrance of the motivation of Bodhichitta is an invaluable skill – one we should absolutely acquire.

Lacking this mindful examination of our motivation leaves us with a mixed motivation at the very best and at worst, a negative motivation. Accordingly, we should not be surprised when our result is insubstantial. If we aren’t really certain what our target is, how can we expect to hit our target with any consistency or accuracy? Remember to take a moment to scrutinize and adjust your aim before you shoot the arrow, not after.

In the Dharma,

Sarah

How many times has the thought of Bodhichitta entered your mind today? Do you have a particular method or way that you remind yourself of Bodhichitta during daily life?

The second and third levels of Tonglen practice as described by Patrul Rinpoche in The Words of My Perfect Teacher are :

1. Exchanging self and other
2. Making others more important than self

All levels of Tonglen are a mental practice – they are a method for training the mind. Once we have come to appreciate other beings as equal with ourselves, we can begin the exchange of self and other. We are offering to others our own happiness and positive energy , while taking on their suffering and negative energy ourselves. This is true for both exchanging self for other as well as making others more important than ourselves.

So, how exactly then should we understand the difference in these two levels of Tonglen? Obviously, the position we take relative to other distinguishes these levels – are we placing self and other as equal counterparts or placing our self as subordinate to other? Placing ourselves in a subservient position is likely more difficult to work with, particularly when we have self-attachment. But this is also a more profound practice which, when mastered, diminishes the strength and solidity of our self attachment. Our own suffering, sadness and pain disappear.

We can work with these practices in two ways. Starting with our exhalation, we visualize our happiness and virtue as a pure white light radiating out to others. Upon inhaling, we take in other’s impurity and negativity. Many of us are familiar with this instruction of breath and visualization. Another method for practicing is simply sending and receiving in our minds – this is a practice that we can work with anytime as we go about our daily lives.

Personally, I find that I am usually able to work with self and others as equals without much internal resistance. However, I encounter a struggle or emotional tension of some kind when I place others above myself; I find it to be a much more challenging practice. This is a refection of persistent solidity of self. I may be short on experience even though I understand and accept the idea intellectually.

When we find ourselves struggling with the idea of taking on other’s pain and suffering, Anyen Rinpoche advises us to examine. Where does the pain come from, where does it abide, and where does it go to? Mediation on impermanence breaks down the walls of our conceptual experience and expands our minds. Intellectual analysis is one important condition leading us to true experience.

When beginning to practice Tonglen, we may encounter couple of common misconceptions in our own minds. Anyen Rinpoche describes them in The Union of Dzogchen and Bodhichitta. Many students find fear of actually injuring themselves by taking on the suffering of others, the suffering of others is viewed as real and harmful. But when we examine harm and suffering, as described above, considering both emptiness and impermanence, we can get past our fear and self attachment. We can see the illusion for what it is.

It may also seem initially that we are sending and receiving for the benefit of others, but this is not exactly true. Directly taking on another’s suffering isn’t actually possible for the ordinary being – this is only possible when we reach the first Bodhisattva Bhumi. When we reach that first Bhumi, we are able to directly benefit others. However, until that time, it is we who are benefitting from the practice of Tonglen. We are actually engaging in Tonglen to our own reward .

His Holiness the 14th Dalai Lama summed it up quite nicely:

“I tell people that really everybody as a human being is selfish because there is fear of ‘I’ – the importance of ‘I’ is there. It is true. Then, the selfish should be wise selfish rather than foolish selfish. That means taking care more of others. Then you get the maximum benefit. Taking care of oneself and forgetting others, you lose. That is the foolish selfish. Taking care of others is first to benefit yourself. That is true. That is fact.”

Please share with us your experiences with and thoughts about Tonglen practice. Do you find one practice of Tonglen to be easier than another? How is it easier, and why do you think this is so?