http://www.npr.org/templates/story/story.php?storyId=91824839.

Please listen to the story and then meditate on their overwhelming sorrow. Imagine writing a letter to one of them giving words of comfort from a Buddhist perspective on death and impermanence. Relate this to Shantideva’s teachings. How might this help them let go of their pain?

Lisa’s $.02: This is a really tough question, since I can’t imagine the pain of losing a child. I have lost people who were very important to me though, and not always though death but also through the inevitable changes life brings, so I will speak from that perspective for what it’s worth.

There was one woman in the NPR story that talked about watching her son’s friends go through major life experiences like marriage, and feeling like her son should be there. I relate to this because I’ve also felt that way about people I have lost. My studies of dependent origination have helped me to check this expectation, and to understand that there really are no guarantees. If everything dependently exists, if there is nothing about anything that is fixed and permanent, what is there to base a guarantee or an expectation on? The reality is that our very precious human rebirths are so very fragile (“like a water bubble”), and anything can cause our deaths at any moment. Perhaps I’ll live to be 100, or perhaps I’ll drop dead of an aneurism next week. I hope not, and all of this is a real downer to think about, but it does motivate me to make every moment of my life meaningful, including the time that I spend with all of the people that I care about. In addition to maintaining our health as best we can, I think making every moment meaningful is the best approach to dealing with the inevitability of death.

Chapter 4, Verse 15: When shall I encounter the extremely rare appearance of the Tathagata, faith, human existence, and the ability to practice virtue,

Chapter 4, Verse 16: Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan.

Q: Take a closer look at the Eight Leisures and Ten Endowments that characterize our precious human rebirth (see Geshe Chonyi’s text and look online, for example, Lama Zopa’s teachings on the Lama Yeshe Wisdom Archives http://lywa.org). It’s easy to gloss over these without fully appreciating their meaning. Pick one or two of the Ten Endowments and explain in your own words, what they mean to you.

Lisa’s $.02: Endowment # 5 has always been very interesting to me in how it can be interpreted. Usually, I’ve seen it interpreted a “having faith in the Dharma”, but sometimes I’ve seen it interpreted as “having the freedom to choose to have faith in the Dharma”. This is thought provoking because they are two separate issues in my opinion, and both are very important to our practice.

I am very blessed to live in the United States where I have the ability to practice any religion I want. I choose to practice Buddhism because that is what I have faith in, or perhaps more precisely, philosophically agree with, but faith is a crucial component. There are things I don’t fully understand, such as the laws of karma. (Shoot, I’d have to be omniscient to fully understand it, and that is quite a ways off.) Even though I don’t fully understand it, I have faith in the workings of karma based on a variety of reasons, including checking what I have learned with my own anecdotal experiences and the experiences of others. As these have proven to be correct in my experience, I have faith that other laws of karma that I don’t really understand will also prove to be correct. I’ve tried to explain this to people who have no faith in karma, or even worse, are not sure that they don’t live in a consequence free environment. Even if I didn’t believe in reincarnation (which I do), I can clearly see that our actions in this life have consequences. I’ve observed that the people who don’t get that tend to, more often than not, end up very unhappy people. Whenever I see this, it always provides another incentive to practice conscientiously with a goal of purifying the negative karma and accumulating positive karma. It’s not just an incentive, but also an opportunity for me to really, deeply appreciate that I have this understanding and this faith, and that ultimately I am going to be much better off because of that.

I could have all of the faith and understanding in the world and live in a place where I was forced to adhere to another religion that didn’t work for me, or where I was not allowed to practice any religion at all. Under those circumstances, prompted by an understanding of karma, I would strive to be the best person I could be, but it wouldn’t be the same because I would not be able to freely practice, and therefore would not get all of the support and guidance from wonderful Dharma centers like the Guhyasamaja Center. All of this is assuming that I even know what the Dharma is, which is getting into Endowments 5 – 10, but particularly #7. There are so many places where people don’t have this freedom of choice that we should never take for granted the opportunity to have that freedom, and use it to find the path that is right for us, so that we can make the best progress for ourselves.

If anyone is interested, I found the following resource at http://www.abuddhistlibrary.com to be very helpful:

http://www.abuddhistlibrary.com/Buddhism/A%20-%20Tibetan%20Buddhism/Subjects/The%20Stages%20of%20the%20Path/Lam%20Rim%20Outlines/lam_rim_outline.pdf

Chapter 4, Verse 13: Innumerable Buddhas have gone by, seeking out every sentient being; but through my own fault, I have not come into the domain of their cure.

Q: Explain this verse using the analogy of a seed growing under the correct conditions.

Lisa W’s $.02: Anyone who has ever planted a garden understands that successful gardens just don’t happen. They require a lot of work. For example, you have to plant the appropriate seeds for the type of fruits or vegetables you want to grow. You also have to make sure that the seed is planted in the right soil (a lesson I learned the hard way trying to grow pumpkins in Virginia’s heavy clay soil), and that the plant also gets the right amount of sun. Not too much. Not too little. Not only that, but you have to make sure you plant the seed at the right time so that it doesn’t succumb to frost. Lots of people go so far as to start the seeds indoors in little peat pots to get a jump on the growing season. That doesn’t always guarantee that a frost won’t happen after the recommended time for planting. So, you still have to watch the weather and cover your plants with plastic if a frost might occur. Then in addition to all of this, there is the ongoing cultivation of the plants. You have to water them just the right amount, continuously remove weeds that grow up around the plants, and make sure that the plants have the right nutrients to grow to be their best.

As I’m typing this it sounds kind of exhausting, and to be honest with you, I really prefer just going to a farmer’s market. That gives me more time for Dharma practice! That said, all of this is analogous to the level of patience and effort required to cultivate one’s mind. In my view, the preparation of the soil, the right light, watering, adding of nutrients, etc. is analogous to practicing the ten virtues and cultivating the six perfections. Weeding is analogous to refraining from the ten non-virtues and overcoming afflictive emotions by applying the appropriate antidotes to them. For example, if I want to overcome attachment, I should meditate on the inevitability of death. If I am patiently, diligently, conscientiously doing these things, I will create the merit and the karmic disposition to perceive a Buddha and benefit from their teachings. The trick is that I have to create the positive conditions, the fertile soil and ongoing care if you will, to be able to benefit from the teachings of a Buddha. Only I can do this. The Buddha can’t do it all for me. This is explained very nicely in Geshe Chonyi’s commentary:

“In the eighth chapter of his Ornament for Clear Realizations (Abhisamayalamkara), Maitreya Buddha said that just as dead seeds will not grow even if all the conditions, such as rainfall, fertilizer, soil, warmth and so forth are present, similarly, because of our own faults and mistakes, we have not come under the care of the buddhas. The buddhas have complete power, but, in order for that power to be effective, we must be ready from our own sides. Because of our own faults, this power does not have any effect. In this case, therefore, it is not the fault of the buddhas. (Geshe Chonyi’s commentary, page 166)”

A couple of thoughts on the second question — how does bodhicitta make you feel about death? — I think that once you’ve resolved to attain Enlightenment for the sake of all sentient beings, you become more aware that your lifespan is so incredibly short, and there’s not a minute to lose because death can come at any time.

And you realize that death can befall all sentient beings — your friends, parents, children, strangers — at any time also regardless of whether they are young or old, healthy or sickly. And the horror of that possibility strengthens your love and compassion for sentient beings and helps you uphold the bodhisattva vows.

posted by: Dina

What are the disadvantages of not maintaining the bodhisattva vows?

Geshe Thubten Chonyi discusses this in depth from page 156 to 167 (at least) in his commentary to Shantideva’s “Guide to the Bodhisattva’s Way of Life” (also known as “Engaging in the Bodhisattva Deeds”). Basically, we should not give them up because:

1. Bodhicitta and its benefits have been thoroughly examined and deemed good by all the buddhas and bodhisattvas (the major benefits have been discussed in Chapter 1 of the “Guide to the Bodhisattva’s Way of Life”), and
2. those who take the bodhisattva vows have done so having this clear understanding.

So, instead of lapsing in those vows, we should rely on conscientiousness to make sure our practice does not deteriorate. If we do discard bodhicitta, we risk taking rebirth in the lower realms, we cease to work for the sake of others (which has even more dire consequences if we had previously promised to work for the sake of others), and our attainment of the bodhisattva grounds is postponed.

How does bodhicitta make you feel about death?

Through the practice of bodhicitta, I will purify negative karma and accumulate powerful virtue that will protect me at the time of death. This is discussed in Chapter 2, verse 41 of the “Guide to the Bodhisattva’s Way of Life” and in page 99 of Geshe Chonyi’s commentary.

By practicing carefulness / conscientiousness, we prevent our bodhicitta from deteriorating. What exactly are we guarding against?

Well, we’re guarding against non-conscientiousness, which is described in Geshe Chonyi’s commentary (page 154) as:

• one of the twenty secondary afflictions and a negative emotion,
• a mind that does not guard or protect itself against the afflictions and the faults that arise from such afflictions,
• the mind that does whatever it wants without considering the consequences,
• a mind that does not protect from the afflictions and the faults of the afflictions.
• “It is basically a mind that gives into the afflictions.”

What is the result of non-conscientiousness? Inevitably, we will become a slave to our passions. Chapter 4, verses 28 through 31 of the “Guide to the Bodhisattva’s Way of Life” sum things up really beautifully:

“Although enemies such as hatred and craving
Have neither any arms or legs,
And are neither courageous nor wise,
How have I been used like a slave by them?

For while they dwell within my mind
At their pleasure they cause me harm,
Yet I patiently endure them without any anger,
But this is an inappropriate and shameful time for patience,

Should even all the gods and anti-gods
Rise up against me as my enemies,
They could not lead nor place me in
The roaring fires of deepest hell,

But the mighty foe, these disturbing conceptions,
In a moment can cast me amidst (those flames)
Which when met will cause not even the ashes
Of the king of mountains to remain.”

1) Benefits — In his commentary on Shantideva’s text, His Holiness writes, “there is nothing as powerful as bodhichitta for purifying our negative actions and obscurations, for attaining temporary and ultimate happiness, and for helping other beings. If we wish to free ourselves and others from the suffering of samsara, then we should develop bodhichitta”. he also writes that bodhichitta “brings us peace immediately, so we are less narrow-minded and agitated. When we meet others, we do not feel claustrophobic and distant. On the contrary, we feel close to people. With a mind like this we are never afraid but strong and courageous”.

2) Low self esteem — As we gradually understand emptiness better we will be able to recognize our self-cherishing ego, our habitual clinging to a self that does not inherently exist. And as we’re freed from this type of ignorance, we will gain confidence and courage that we will be able to reveal our inherent Buddha nature for the benefit of ourselves and all around us.

3) His Holiness writes, “Aspiration bodhichitta is the vow to generate the same intention as the Buddhas and Bodhisattvas of the past. Application is the vow to accomplish, as the did, all the activities of the path to enlightenment, for the sake of all beings.”

I like this quote because it helps me remember that there are thousands upon thousands of Buddhas who have already achieved Enlightenment by following the Mahayana path, and also countless Bodhisattvas joyfully practicing the path. So the skeptic in me thinks, well, I’m in good company, and the whimp in me prays fervently for their assistance. : )

http://guhyasamajacenter.wordpress.com/2008/05/08/tara-pujas-for-the-success-of-the-center/

This post includes a link to download the “Praise to the Twenty-One Taras” prayer booklet. It also includes a link to Lama Zopa’s teachings on the Tara practice.

1) A few of the major benefits of Bodhicitta include:

—- Bodhicitta alone is able to withstand the “great and overwhelming strength of evil” (Chapter 1, verse 6).
—- “Just as by the fires at the end of time, Great sins are utterly consumed by Bodhicitta” (Chapter 1, verse 14).

2) Some people feel: “Rescuing all sentient beings from samsara sounds so difficult, I can’t even rescue myself. I can’t do it!” What advice or words of encouragement might you offer to someone who suffers from this sort of doubt and low esteem:

Just in my own experience, I find it’s very beneficial to take things one step at a time and rejoice in the merit of each successful step. So, just as verse 14 implies that Bodhicitta can purify negative karma, each good action that we do, no matter how small, purifies some of our negative karma and helps us to accumulate merit. Likewise, through the practice of ethics, every harmful action that we refrain from out of concern for others purifies some of our negative karma and helps us to accumulate merit. (Wash, rinse, repeat.)

3) Explain the difference between aspirational and engaged Bodhicitta:

Aspirational Bodhicitta: The sincere wish to achieve Enlightenment so that we can help others to do likewise (the “…wishing to depart…” in Chapter 1, verse 16).

Engaged Bodhicitta: Actively, diligently engaging in the activities that will help us to achieve Enlightenment for the sake of others (”…setting out upon the road…”).

Saturday, May 31
12:30 pm - 4:00 pm
East Potomac Park — Hains Point, Washington DC

Gyumed Khensur Rinpoche leads prayers on behalf of the Tibetans and all those suffering persecution around the world as well as the victims of the natural disasters in China and Myanmar. At Rinpoche’s suggestion, we will be reading the Golden Light Sutra together. Copies of the FPMT translation will be available for a suggested offering of $20 (cash or check only).

We will also have a relaxing picnic together. Please bring your families and friends, children are welcome! Please bring a covered dish to share.

RSVP: please send an email to gcregistration at yahoo.com (replace the ‘at’ with an @) with the number of people attending. Also indicate if you will be purchasing a copy of the sutra.

http://guhyasamaja.org/Recordings/Shantideva_KR_052408.mp3

This includes the answers to the discussion questions (toward the end of the class).