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AA and Buddhism

March 29, 2015 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “AA and Buddhism”

In our teaching today, strangely enough, I’m going to talk about alcoholism and addiction; but I’m not going to talk about alcoholism and addiction in a way that specifically is meant to treat or help a person who is addicted to a substance. What I’d like to do is examine addiction, examine the idea of substance addiction or alcoholism and see how very much it actually is like the condition that we all find ourselves in in samsara. Although I myself have never been involved in the program, I know people who have and some of my best students actually have. I have been fascinated with the program that is used by Alcoholics Anonymous, the 12 Step Program, fascinated by it in that I can hardly believe the more I learn about it how completely compatible it is with the Buddha’s teaching, how completely compatible it is with Buddhist thought.

Now I can’t even say that about other religions. I myself saw His Holiness the Dalai Lama speak to the highest Episcopal bishops in the country, and heard these bishops say to His Holiness the Dalai Lama, ‘Well we’re all one religion anyway and we basically believe the same thing.’Now you must understand this is a man who is the head of a theistic religion talking to a man who is the head of a non-theistic philosophy. So, of course, His Holiness the Dalai Lama said, ‘While I appreciate that there are certain things that we hold in common, such as the wish to benefit sentient beings, the wish to act compassionately, and these are the important things that we have in common, still I must say your religion and my religion are not the same. And it betrays both of them to pretend that they are.’ Because, in fact, the heart of Buddhist philosophy is the awareness of the primordial empty state and that is not the heart of Christianity. The heart of Christianity is different than that and the way that it‘s practiced is different than that. The technology is different than that. So there are some common denominators. But I can say that far more than other religions, a program like Alcoholics Anonymous is very, very similar to Buddhism, and I find that fascinating. I’m really quite taken with that.

The reason why I want to bring this up at all is because of the way, personally, I view samsara, or the cycle of death and rebirth, and the way that I have been taught to view samsara by my teachers. Also, I’m bringing it up because of the similarity in a certain point or inner posture that one has to get to, that each one of us has to get to, in order to go further in either program. Whether it be Buddhism or Alcoholics Anonymous, there is a certain point that one has to get to. That point is the recognition of the condition. That point is the recognition of one’s state, the condition that one finds one’s self in. Now, again, I know very little about Alcoholics Anonymous, and any of you who wish to argue with me or contribute to what I’m saying are free to do so. But one thing I do understand is that generally it’s considered that an alcoholic is not help-able, is really beyond help, until they bottom out. That means they get to a point where they are just disgusted. They see that their life is really falling apart and there is literally nowhere to go other than forward or up. There is a bottom that’s reached. And many times during the history of an alcoholic, they’ll reach low points certainly, but they will not reach a point at which they bottom out. And it isn’t until they reach that point that they are help-able. They have to basically find themselves stripped down to a point where there is no other useful or beneficial or pleasant way to go. It’s just the bottom. How else can you describe the bottom? It is the bottom. And it is at that point that alcoholics are help-able, that they can begin to help themselves. Am I right, any of you guys who know about this? OK.

So from that point of view, when an alcoholic’s or an addict’s life becomes bottomed out like that, they are at the first good point they’ve been at for a long time. It may not feel like that to the alcoholic. To the alcoholic it is the most deluded and confusing time. It is the most helpless of times. It is the time in which they have almost no skills, no resources, and they are quite helpless. But it is the first time where any benefit can actually happen.

Inescapable Cause and Effect: The Importance of Buddhist Teaching

March 20, 2015 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Inescapable Cause and Effect”

Each of us has really difficult karma, tremendous obstacles, and each of us also has the karma for tremendous bliss. We cannot ripen them all in one lifetime. However, when one leaves this lifetime it is up for grabs what ripens in the next incarnation; and there are many factors that are a catalyst for the ripening in the next incarnation. Some of them are the condition under which you die; the thoughts that are in your mind as you die; the mind state that you have as you die; the ability to be able to negotiate the consciousness after the death state; the ability to remain aware, to not faint, to remain aware and with it during the after-death state, which almost no one has. The desire that you have experienced in this lifetime will act as a catalyst to ripen the events for the next lifetime. Everything that you have done in this lifetime will act as a catalyst to ripen the events for the next lifetime and in all future lifetimes. So according to the Buddha’s teachings, it is not necessarily a linear progression in that it is not possible to account for all the ripening karma in the course of one lifetime, and even in the course of the next lifetime and the next lifetime.

So you can actually be reborn under any circumstances. This is one of the main faults of cyclic existence. Even though we have a circumstance here that seems relatively bearable in that we are not very hungry, we are not very ugly, we are not very sick, and we are okay, still we will experience death in order to take rebirth at another time. Not knowing what the conditions of that rebirth will be can be considered an unbearable circumstance. I want to know where I am going. I find it unbearable to think that I wouldn’t know where my next incarnation would be: To not have the option to prepare for the next incarnation; to not be able to know that I would not be reborn in some other life form that is offensive to me or that is ugly to me or is not at all pleasing to me; or to be reborn as a human being where I would experience intense suffering. These things I find not bearable. So if we understand that cyclic existence is structured in that way, or seems to occur in that way, we might find that even the idea that we might take rebirth becomes something that we can use as a motivation to practice.

The thing about cyclic existence is that it is unpredictable. You must know this by now; and this should give you a clue as to how we hide these things from ourselves. But I know that you know this by now because all of you have had experiences, I have certainly, where, , things will be going along just fine in a way that looks like everything is under control and it looks as though you have what you need. You have the relationships that you need, the money that you need; you are doing okay. It looks like things are progressing nicely. And then suddenly something will hit you right out of the blue, whether it is a terrible mood or whether it is a circumstance or whether it is a death, somebody that you know, or a loss of some kind, some experience that will seem as though it came from nowhere. And if only this hadn’t happened everything would be just fine. We have at least a million of, ‘Oh, if this only hadn’t happened,’ in our lives and we don’t see where they come from. And so cyclic existence is extremely unpredictable and there are always things that can ripen in an instant way and bring about change that is unbearable to us.

Another fault of cyclic existence is that there is nothing in cyclic existence that brings about the end of cyclic existence. That is hard to understand. And if you examine it yourself, you will find that you think that if you just keep playing along with it eventually it will work itself out. We think that if we just kind of live through our lives it will just sort of guide its way through or naturally flow in such a way that we will reach a threshold of wisdom, and suddenly all of our problems will be solved. This is Western thought. This is what we are brought up to believe. We are taught, however, by the Buddha, who has experienced both cyclic existence and also the awakening called supreme enlightenment, that this is not true. There is nothing inherent in cyclic existence that will bring about its end. Cyclic existence is simply that, cyclic.

In cyclic existence there are the root causes such as the belief in self nature as being inherently real and the clinging to ego that bring the perception of self and other and the constant compulsion to reinforce the perception of self and other, that bring about desire. And desire is the root cause of all suffering. But from those root causes are begun the next level of root causes which are hatred, greed and ignorance. And hatred, greed and ignorance, we constantly experience to some degree or another. We constantly need to reinforce ourselves by putting down someone else or experiencing a negative feeling toward someone else. We need to judge something in some way in order to understand our own nature. We constantly have the experience of not realizing the profound nature of enlightenment or the nature of primordial wisdom, and that we call ignorance. We constantly experience greed and we constantly need to define ourselves by what we have. We constantly need that and from these points come the other forms that continue cause and effect relationships, continually experiencing one cause begetting an effect, begetting another cause and begetting an effect. We experience that constantly and consistently. According to the Buddha’s teaching, whenever we experience a moment of hatred or whenever we experience a moment of anger…. Anger. Who among you has not experienced anger? How many times a day? According to the Buddha’s teaching, even when we experience even a moment of anger it has within it the potential for worlds of karmic interaction.

One cause continually creates, always and always. There is never any exception. Cause will create effect. There is no cause that does not create effect; and effect will actually act as another cause. If someone, for instance, strikes you, that must have a cause. You may not know what the cause for that is, but it didn’t just happen. It has a cause. And if you get angry when that person strikes you, then that continues and that is an effect from the striking, but it is also another cause and it will begin new circumstances. This relationship of cause and effect constantly perpetuating itself is called interdependent origination. It is such an interdependence it is almost like the weaving of a fabric; and cyclic existence is actually made of this fabric that is woven together, a constant cause and effect. There is no circumstance within cyclic existence that brings about the end of cyclic existence.

The exception to that—it isn’t really an exception—is that within cyclic existence one can begin to strive to purify the mind. One can begin to strive to practice in such a way that one’s own pure nature is realized. One can begin, very importantly, to accomplish compassionate activity to purify the mind through kindness, to begin to experience loving kindness and compassion. And through that, cause and effect will happen so that one can meet a pure path; and a pure path is the means by which one can exit cyclic existence. There is nothing within cyclic existence itself that will naturally begin the end of cyclic existence, that will actually bring about the end of cyclic existence. But in fact one can actually begin to purify the mind in such a way that you can meet with a pure path. And the pure path is actually considered an emanation, the miraculous intention of the Buddha, or the mind of enlightenment. It intersects with cyclic existence in such a way that one can practice this pure path, and having practiced this pure path can thereby exit cyclic existence and accomplish enlightenment.

The Path to a Joyful Mind

November 10, 2014 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Take Control of Your Life”

On the Vajrayana Path, the teacher will say, “I will beat you to death if you don’t straighten up. I will just take a stick to you.” You know, His Holiness [Penor Rinpoche] is famous for doing that. He once had a Tulku who was dying and this Tulku was someone that His Holiness had a lot of hopes in. Obviously there was some obstacle to his life. What was it? We don’t know. But His Holiness realized the Tulku was dying. So he went in to see the Tulku, and the Tulku must have said something that brought up His Holiness’ awareness of this obstacle. His Holiness took off his mala and starting beating him with his mala, just beating him and beating him. And the next day, the Tulku was completely well.

Sometimes the lamas are wrathful in order to remove obstacles. Sometimes the lamas are so wrathful that they are more wrathful than any parent we’ve ever had and we see that. Or we love the lama so much that the wrathfulness of the lama seems like a big stick and we can hardly bear it. Or the disappointment of our lama seems like a big stick and we can hardly bear that. Then sometimes the lama says, “You are such a special being. You are so intrinsically special, even your karma is special. You are special to me. I love you so much. Come here. Come on.” And the lama says, “I love you.” And the lama says, “I know you.” And the lama says, “I see your heart. Feel that?” And the lama says, “I have great gifts to give you. Dharma is beautiful. It’s a joy to practice. It’s everything the Buddha has offered. I’ll set this immense banquet in front of you and you can eat the food of Dharma. How beautiful.”

Of course the lama neglects to mention that Dharma is difficult, that the path is hard, that the things that we have to face about ourselves are horrible and ugly and the things that we have to change about ourselves are very hard work. It’s very hard to change that ego-cherishing into pure generosity and bodhichitta. It’s so hard. The lama may invite you to have some tea. But if you have real potential, the lama’s going to smack you upside the head and say, “Straighten out, buddy. That’s not the way to practice Dharma.” And that’s the part that we should be grateful for. Not only should we not get mad because that would be a big mistake; but instead we should say, this is the very nectar of the Buddha’s teachings. The Buddha has instructed us how to ‘wake-up’ and now we must do the work of waking up. When we practice Dharma, Dharma is something that we practice 7 days a week, 24 hours a day, 365 days a year. There’s no Sunday in Dharma. We’re just practicing the habits of our culture [having teachings on Sunday] and we know that you work. Otherwise, there’s no Sunday in Dharma. Dharma is every day. We shouldn’t come here to see an altar; there should be an altar in our homes. To come here and practice is wonderful. We welcome you with open hearts and open arms; but this should not be the only place you practice. You should maintain your practice every day.

This is the way to be happy. Because if you create the habit of practicing and doing some Dharma, making prayers and offerings, practicing say, Ngöndro every day, or even just reciting Seven Line Prayer every day, the mind begins to change. It’s less inflamed, less needy, less concerned with what you want, less concerned with bad habits. The mind begins to change in such a way that it’s less inflamed, more relaxed. And a more relaxed and spacious mind is the prescription for a more joyful mind.

Vajrayana: For This Time

September 9, 2013 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “The Guru Is Your Diamond”

On the path of Vajrayana, we are given something like a rocket ship, rather than a slow boat, to cross the ocean of samsara. When Lord Buddha first came to the planet and taught, when he was there as Shakyamuni, he gave teachings that were absolutely necessary for that time. During that time, we were not in Kaliyuga, which is a more degenerate age. During that time, it was easier to practice. It was easier even to speak Dharma. Peoples’ minds were more spacious and more expanded so that if one were to accomplish Dharma, it would be more easy to accomplish Dharma during that time. And yet, there was a difficulty. And the difficulty was that during that time, because there was more space in the mind, there was also more relaxation, maybe more joyfulness, less reason to feel compelled to exit samsara. So there are good and bad things in both times.

True that this is Kaliyuga. True that this is the time of degeneration. There are many false teachers and many false paths. And sometimes delusion rises up like a tsunami flood, and it is a difficult time. We look to the people that even guide this country, and you wonder where is the clarity, where is the morality. So it’s difficult. Even this country that was once the prince of countries, and can still be the peacemaker, the one who guards the little guy, instead now we’ve changed. So these are all indicative of this time of delusion.

Yet at the same time, we are so pressed because of our delusion, our neuroses, which means an inappropriate response to something that is not understood well anyway. Our neuroses also thicken and deepen, and with that comes an increase in pain, fundamental pain. Maybe not even a particular pain about something, but rather an all-pervasive sense of suffering.We are more unhappy, really, now when things are happening faster and materialism is in some ways more attainable, in many ways more attainable. Still we have become more and more unhappy and continually create the causes for unhappiness. So this pushes us to find a solution. And for some people, we look to psychology or psychiatry; and for other people, we look towards creating the causes for happiness through walking the path of spirituality. But many of us are seeking, and that’s important. That is something that is useful and to be treasured during this time.

For many of us, we’ll think that what drives us to seek is this pain, this angst, this modern angst that we all seem to carry around. That pain, on the one hand, seems sometimes unbearable, and then other times, just there. And we are uncomfortable and we can’t say exactly why. We feel wobbly, unguided, unknowing and we really can’t understand why that is. That suffering, of course, even though painful, can ultimately become part of the blessing that brings us to the Path. Maybe we didn’t even come here thinking, ‘What I need is a good Path.’ Maybe we came here for some other reason: Because we heard about this place; or we’ve heard a little bit; or we’ve read some books about Dharma; or maybe His Holiness the Dalai Lama has given us some wonderful teaching through his books; and something has just hooked us a little bit. Maybe we heard about the crystals. That brings people! Whatever it is, it’s that sense of things not being wholesome or right. It’s that sense of fundamental unhappiness that drives us forward.

And so, in the beginning, that’s how it feels. It can be a very poignant kind of search and we feel deeply moved by it. So when we begin to examine the Path of Vajrayana, we find that rather than being the gentle ship that crosses a relatively gentle ocean as was in the time of Lord Buddha’s physical life, now we have a different situation. We are propelled by the depth of our feeling, by our discomfort; and we’re looking for something. And we seem to, in this time, connect with something that is more potent, maybe a little fiercer in a certain way, more condensed definitely, than the original teachings of Lord Buddha.

Meaning and Purpose of the 8 Auspicious Offering Bowls

January 9, 2012April 26, 2011 by anisonam

The following was prepared by Ani Lucia Latimer:

At the time of the Buddha in ancient India, it was the custom of the day for devoted Buddhist households to make offerings to the Buddha and his monks and nuns as they traveled. Typically they would be offered clean water for drinking and bathing, flowers, incense, light or a lamp, perfume or fragrance and music. These offerings eventually became known as the 8 Auspicious Offerings and symbolize the coming forth of the Buddha’s precious teachings into the world. These same offerings are still used today on Tibetan Buddhist altars as a way to express gratitude and respect for the Buddha.

Typically on a Tibetan Buddhist Altar there are seven offering bowls and one light. They are arranged on the altar in a straight line close together. The distance between each bowl is about the width of a grain of rice. The water bowls are filled left to right and filled full but not overflowing. The water is poured evenly and steadily with smooth, regular movement. If the offering is poured in the correct way then it is said that beneficial outcome occurs and obscurations are dispelled. The closing of the altar is done in reverse, from right to left.

Deeper symbolic meaning and purpose has arisen for these offerings that correspond to a significant Buddhist prayer called the Seven Limb Puja or Prayer. Below is a list of the traditional offerings and what they represent.

First Offering Bowl: WATER for drinking “ARGHAM”

Pure, clean water offered to the Buddha for drinking and to cleanse the mouth or face. “The purity of the water has 8 qualities: crystal clarity, coolness, sweetness, lightness, softness, freedom from impurities. It is soothing to the stomach and makes the throat clear and free”. This offering symbolizes the auspicious results of all virtuous causes and conditions. In the Seven Limb Puja, it represents Homage & Prostration.

Second Offering Bowl: WATER for bathing “PADHYAM”

Pure, clean water offered for bathing our object of Refuge, the Buddha, and our precious Teacher. Typically the water was offered to bathe the feet and the water was scented with sandalwood or other sweet scent. This offering symbolizes purification of our negative karma and obscurations. In the Seven Limb Puja, it represents Offering.

Third Offering Bowl: FLOWERS “PUSHPE”

This offering represents all the various types of beautiful flowers in the entire universe that can be offered, as well as medicinal flowers, fruits and grains. It symbolizes the beauty and flowering of Enlightenment and signifies the opening of one’s heart. In the Seven Limb Puja, the flower represents Confession.

Fourth Offering Bowl: INCENSE “DHUPE”

Incense makes an offering of beautiful smell to the Buddha and symbolizes morality, ethics and discipline which are the basic causes and conditions from which pure enlightened qualities are cultivated. In the Seven Limb Puja, incense represents Rejoicing in all the virtue in the world both ordinary and extraordinary.

Fifth Offering Bowl: LIGHT “ALOKHE”

This offering comes in the form of light that includes all natural light such as the sun, moon and stars, as well as all types of man-made forms of light such as lamps and candles. The light symbolizes the dispelling of all darkness of the mind, all ignorance. Ignorance here means being ignorant or unaware of one’s true inherent Buddha Nature. Light is offered to the eyes of all the Enlightened ones who see with pristine clarity. In the Seven Limb Puja, light represents Requesting the Buddhas to always offer Dharma teaching.

Sixth Offering Bowl: PERFUME “GENDHE”

This offering represents all beautiful fragrance or perfume that one can smell or put on the body. Perfume is offered to the Buddha’s mind and symbolizes the perseverance and joyful effort that is the heart of Enlightenment. Without perseverance all the other enlightened qualities could not arise in the mind. In the Seven Limb Puja, perfume represents Beseeching the Buddhas to remain in the world.

Seventh Offering Bowl: CELESTIAL FOOD “NEVIDHYA”

Excellent, delicious food of all kinds and various tastes is offered to the Three Jewels. This offering symbolizes the clear and stable mind of Samadhi, or meditative absorption. In the Seven Limb Puja, food represents Dedication of all merit for the benefit of all sentient beings.

Eighth Offering Bowl: MUSIC “SHABTA”

Musical instruments such as cymbals, bells, lutes, and string instruments that create beautiful sound is offered to the ears of the Buddha. Sound symbolizes the Buddha’s Wisdom nature and the extraordinary Compassion that arises naturally from the Wisdom mind.

References:

The Stanzas of Offering Water from the Pure Vision, An Ocean of Blessings by Dudjom Rinpoche

The Significance of the Eight Offerings from a talk given by Khenpo Karthar in May, 1993 at Kunzang Palyul Choling

Traditional Bodhisattva Vow Ceremony

March 30, 2011 by Jetsunma Ahkon Lhamo

Traditional Bodhisattva Vow Ceremony

The King of Noble Prayers Aspiring to the Deeds of Excellent Conduct

Homage to the ever-youthful Arya Mañjushri!

Whoever dwells in the ten directions of this world, Jambhudvipa,

The Sugatas of the three times who are the lions among men,

To all of them without exception,

I bow down with devotion from my body, speech and mind.

By the strength of this prayer for excellent conduct,

And with a direct perception of all the Victorious Ones,

Wherever they dwell, with bodies as numberless as atomic particles,

I prostrate with reverence to each and every one of them.

Upon each atom there exists as many Buddhas as atoms are present,

With the Bodhisattvas seated in the middle of them all.

In this way the entire sphere of absolute reality, without exception,

Is imagined to be completely consumed by all the Victorious Ones.

Rendering praise to this inexhaustible ocean-like assembly,

With oceans of the sound of melodious voices,

The noble enlightened qualities of all the Conquerors are acknowledged.

I render praise to all the Sugatas.

Excellent garlands of magnificent flowers,

Instrumentation, potions and the best of parasols,

Splendid butter lamps and sacred incense,

All of this is offered to the Victors.

The finest of garments and superior perfumes,

And bundles of powders that equal Sumeru,

This magnificent array of the finest and best of them all

Is presented to and offered to all of those who are Victorious.

Whatever is offered is unsurpassed in vastness

And directed with utmost devotion for all the Buddhas,

As well as the strength and faith of this prayer for excellent conduct,

Paying homage to all the Buddhas, these offerings are made.

Overpowered by desire, anger and delusion,

With my body, my speech and similarly with my mind,

Whatever negativity that I have amassed

I confess individually and entirely.

All the Victoious Ones of the ten directions and their heirs,

The Solitary Realizers and those on the Path of Learning and No More Learning,

As well of the merit of each and every sentient being without exception,

I fully rejoice in all such accumulations.

All those who illuminate the world systems of the ten directions,

Who have attained Buddhahood and freedom from attachment through the stages of Enlightenment,

I implore all those Protectors

To turn the peerless wheel of the Dharma.

All those who intend to enter Nirvana

For the purpose of bringing benefit and bliss to all beings,

For as many aeons as there are particles of dust on earth,

With palms pressed together I beseech you to remain in the world.

By paying homage, making offerings, confession and

Rejoicing, requesting and beseeching,

Whatever virtue I have gained through these efforts,

I dedicate it all to the Enlightenment of all beings.

Lord Buddha Shakyamuni, all the Buddhas and

All the Bodhisattvas who dwell on the tenth bhumi,

All the great Vajra Master Spiritual Mentors,

Please turn your attention towards me.

REFUGE VOWS:

Until the heart of Enlightenment is realized,

I take Refuge in all the Buddhas.

In the Dharma and the Bodhisattvas,

As well as their assemblies, similarly I go for Refuge.

(Repeat refuge vows above 3X)

BODHISATTVA VOWS

Just as the Sugatas of the past

Have aroused the Awakened Mind Bodhicitta

And trained in the way of the Bodhisattvas

To gradually accomplish the stages of development,

Similarly for the benefit and purpose of beings,

By awakening the Bodhicitta

And training in the conduct of the Bodhisattvas,

I shall gradually develop the levels of training.

(Repeat Bodhicitta vows above 3X)

Today I have picked the fruit of this lifetime;

The meaning of this human existence is now realized.

Today I am reborn in the family of the Buddhas,

And have become an heir of the Enlightened Ones!

Now no matter what occurs hereafter,

My activities will be in conscientious accordance with the family,

And I shall never engage in conduct that could

Possibly sully this faultless family.

Like a blind man in a heap of refuse

Suddenly by chance finding a precious jewel,

Similarly, this occasion is such

That today I have given rise to the Awakened Mind.

Today before all of my objects of Refuge,

All beings and all those who have Gone Beyond,

I call to bear witness as the guests of this occasion,

Where all Devas, Titans and others join together to rejoice.

The precious Bodhicitta,

If unborn, may it arise,

If generated, may it never diminish,

And may it remain ever-increasing.

Never apart from the Bodhicitta,

Absorbed in the conduct of the Awakened Ones,

And being held fast by all the Buddhas,

May all demonic activities be fully abandoned.

May all the Bodhisattvas

Accomplish their altruistic intention to fulfill the needs of beings.

Whatever intention these Protectors may have,

May it occur for the purpose of those beings it is directed towards.

May all sentient beings know authentic bliss.

May all the lower realms be permanently emptied.

And may all the Bodhisattvas on whatever stage they remain

Fully accomplish all of their aspirations!

FOUR GREAT FESTIVAL DAYS

March 19, 2011 by Holly

There are four Great Festival Days throughout the year that celebrate different significant aspects of the life of the Buddha. On these days, positive or negative actions are multiplied by 10 Million times.

CHOTRUL DUCHEN: Display of Miraculous Activities

15^TH day of the first month of the New Year

On the first fifteen days of the New Year, the Buddha displayed a different miracle each day in order to increase the merit and aid in the devotion of future disciples.

In India at that time, the Buddha was being challenged by the various philosophical schools of the day in a contest of miraculous powers. For fifteen days, the Buddha displayed a miracle and completely defeated his opponents. His students were inspired by this display and it increased their faith and devotion.

SAGA DAWA DUCHEN: The Birth, Enlightenment and Parinirvana

Of the Lord Buddha Shakyamuni

15^th day of the fourth month (full moom)

This day marks the day when the Buddha attained Enlightenment at Bodhgaya at age 35. It also marks his Parinirvana at age 81. Both of these events happened on the same day, the full moon of the fourth lunar month. The birth of the Buddha happened on the 7^th day and is also celebrated on this holiday.

In general, the entire fourth month is regarded as important. In the words of the Buddha:

Individuals who are involved in practice of Dharma should make a strong effort to do extra practice during this particular month. During this month, any wholesome or virtuous action that we do brings benefits of one million times.

CHOKHOR DUCHEN: The First Turning of the Wheel of Dharma

4^th day of the sixth lunar month

For seven weeks after Lord Buddha Shakyamuni attained Enlightenment, he did give any teachings. After being encouraged to teach by Indra and Brahma, he turned the Wheel of Dharma for the first time at Saranath, by teaching the “Four Noble Truths.”

LHA BAB DUCHEN: The Descent from Tushita Heaven

22^nd day of the ninth lunar month

Lord Buddha’s mother was reborn in Indra’s Heaven. To repay her kindness and to liberate his mother as well as to benefit the gods, Buddha spent three months in the realm of the gods giving teachings. This holiday represents Buddha’s descent from Tushita’s heaven. Also, traditionally in the monasteries this is regarded as a good time to begin renovations.

Losar

March 12, 2011 by Holly

The Tibetan Buddhist New Year celebration called LOSAR is a day of joyfully welcoming in the New Year.

The celebration begins two days prior with GUTOR, a day where one reflects back on the past year and any mistakes that have been made. Practice is done to avert the negativity of the past year.

On the eve of the New Year, time is spent cleaning the home and Temple. This represents joyfully sweeping away the past negative karma and preparing for the many blessings that the New Year will bring.

LOSAR is a time of happiness, joyful effort and celebration. The first month of the New Year is regarded as very auspicious and is referred to as “the month of display of Enlightened Activities” or miracles of the Buddha. In particular, on the first 15 days Lord Buddha Shakyamuni performed a miracle each day to increase the merit and devotion of future disciples. Below is an account of one such miracle as described by the Venerable Khenpo Karthar Rinpoche:

At one time the Buddha was invited to share in a festival. It was then traditional (as it still is in India) for people to brush their teeth with a piece of twig. This was considered very healthy for your gums and teeth. So the Buddha was brushing his teeth with a twig. It was the custom to keep it in your mouth a long time and then to brush with it. When the Buddha took the twig out of his mouth, he put it into the ground like planting a tree, and with that action, some 500 miles were covered by fruit trees in an instant. Those who had no food could partake of some. The Buddha was making connections through this act. A number of people who were overwhelmed by the power of ego fixation, pride and arrogance could not appreciate the teachings. They were very critical, so when the teachings were being presented (just as they are being presented now), all they could offer were a lot criticisms. They said that the Buddha could not stand being a king, so he went wandering, and that as a meditator he could not keep up with that, so he came back into the world. They said he knew how to say all of these things because he was prince, a king. And on and on they criticized. These people could not hear or appreciate the teachings; therefore, the Buddha had another style in which the teachings could manifest: the planting of this twig and the miracle that resulted. This got their attention.

On each of the fifteen days the virtue or non-virtuous activity is multiplied by 100,000 times with the exception of the 15^th day, Chotrul Duchen, on which it multiplies by 10 Million times.

This year Losar took place on March 5th.

Offering Mudra

December 16, 2011January 26, 2011 by Holly

ARGHAM PADYAM PUPE DHUPE ALOKE GENDE NEWIDYA SHAPDA PRATITSA YE SWAHA

Water for drinking and for bathing, flowers, incense, scented water, celestial food and sound are all offered.

Lama Pema Rangdol, head umdze at a Palyul Monastery for many years and now living in NYC, visited KPC Maryland to instruct students in the Rigzin Dupai Tsog Practice. This is an excerpt from that training.