The possibility of
enlightenment
in the after death state rests upon three things.
Kalu Rinpoche
Because of his former relationship with a monastery, he was also considered something of a Dharma teacher, so he had a group of followers as well as the wealth amassed through his trading ventures.
One day he met a magician who was able to exercise a certain mental control over people.
The trader didn't realize the power of this person, and the magician cast a spell that caused the trader to experience a powerful illusion in which he met a woman, married and had children; he acquired a large estate and family to look after, and engaged in many trading ventures that brought him vast riches.
He passed his whole life this way and became old with white hair and few teeth.
Then the illusion disappeared: he was back where he had been, and perhaps only one or two days had passed.
During that time the magician had stolen everything he possessed, and the trader woke without a penny in the world.
He had only the memory of his long fantasy of a lifetime's activities, distractions and projects.
Just like the trader's fantasy, our own daily experiences have an illusory quality. In the Mahayana sutras, it is taught that everything we experience is like a reflection, a mirage, a rainbow in the sky, or the moon shining on the water's surface; everything we experience has only conventional reality and is ultimately unreal.
50 The Dharma
We experience the third Dharma of Gampopa when, first, we become convinced that we must dispel our confusion through understanding and experiencing the essential emptiness of mind, and, second, when this reveals the illusory nature of all phenomena; then the Path dispels confusion.
The Fourth Dharma:
Confusion Arises as Primordial Awareness
The fourth Dharma of Gampopa is the transformation of con? fusion into Primordial Awareness. This fundamental transforma? tion is effected on the level of Anuttarayogatantra, the highest of the four levels of Vajrayana teachings.
This transformation is not difficult to explain theoretically. In an ordinary state awareness is clouded and confused; if we recognize the mind's nature, then we experience Primordial Awareness. On a practical level, however, this does not happen automatically: a cer- tain kind of skillful means is needed. To transform discursive into enlightened awareness, we use the wealth of techniques available in the Vajrayana, especially the Development and Fulfillment stages of meditation (che rim/dzo rim [(bskyed rim/rdzogs rim]). In our pres? ent situation as unenlightened beings, our three faculties of body, speech, and mind are obscured by basic ignorance. To transform that confusion into awareness, we must become physically, verbally, and mentally aware, so in Vajrayana practice we utilize these very faculties of our whole being to effect a complete transformation.
Considering our physical body. we can see how we are attached to it as something permanent, pure and real. Yet this physical body is temporary, composed of numerous impure and decaying substances. It is conventionally, not ultimately, real. Our habitual and instinctive clinging to it obstructs the arising of Primordial Awareness. We must come to realize that this body is simply something that appears and that it has no self-nature. Based on the projections of the mind, the body represents the heart of the form aspect of consciousness. Until we realize this, the transformation of confusion into Primordial Awareness will not happen spontaneously or easily.
In tantric practice, the body is transformed by a meditation that leads us to identify with a pure or enlightened form, for exam?
The Four Dharmas of Gampopa 51
pie, Chenrezi, the Bodhisattva of Compassion. Here we put aside the fixation on our own body and instead identify with a pure form. In doing so, it is important also to realize that the deity is pure ap- pearance, and does not partake of substantiality in any way. In meditation we become completely identified with this form, which is empty, without solidity, without self-nature or ultimate reality beyond its pure appearance. This experience is called "The Union of Appearance and Emptiness" (nang tong sung juk [snang stong zung 'jug]).
Such a transformation is based upon understanding that all our experience is a subjective projection of mind, and therefore our at- titude towards things is decisive. Through changing our attitude we change our experience, and when we meditate in the way described, transformation is possible. This is especially true when we focus on an enlightened form such as the Bodhisattva of Compassion. The image of Chenrezi itself is a real expression of the state of enligh- tened compassion. It is not a fabrication. There is actually an enlightened being called Chenrezi, able to confer blessing and at- tainment. To experience this, certain conditions must come together. An analogy would be taking a photograph of someone. We put film in the camera, we point it at whomever we're photographing and take the picture; the image of the person is pro- jected onto the film, and when it's developed, we have a certain im- age of that person. Something similar happens when we meditate on an enlightened form. There is an "external" expression called Chenrezi. Through our efforts in meditation, we come to identify with this pure form, to have faith in it, and to realize the intrinsic compassion and state of awareness Chenrezi represents. In this way we can become a "copy" of the deity and receive the blessing of the Bodhisattva of Compassion. This is the first aspect of the transfor- mation of confusion into Primordial Awareness based on meditation upon our body as an enlightened form.
The second aspect of transformation concerns our speech. Although it may be easy to consider speech as intangible, that it simply appears and disappears, we actually relate to it as to something real. It is because we become so attached to what we say and hear that speech has such power. Mere words, which have no ultimate reality, can determine our happiness and suffering. We
52 The Dharma
create pleasure and pain through our fundamental clinging to sound and speech.
In the Vajrayana context, we recite and meditate on mantra, which is enlightened sound, the speech of the deity, the Union of Sound and Emptiness (dra tong sung juk [sgra stong zung 'jug]). It has no intrinsic reality, but is simply the manifestation of pure sound, experienced simultaneously with its Emptiness. Through mantra, we no longer cling to the reality of the speech and sound en- countered in life, but experience it as essentially empty. Then con- fusion of the speech aspect of our being is transformed into enlightened awareness.
At first, the Union of Sound and Emptiness is simply an intellec- tual concept of what our meditation should be. Through continued application, it becomes our actual experience. Here, as elsewhere in the practice, attitude is all-important, as this story about a teacher in Tibet illustrates. The teacher had two disciples, who both under- took to perform a hundred million recitations of the mantra of Chenrezi, OM MANI PADME HUNG. In the presence of their Lama, they took a vow to do so, and went off to complete the prac- tice. One of the disciples was very diligent, though his realization was perhaps not so profound. He set out to accomplish the practice as quickly as possible and recited the mantra incessantly, day and night. After long efforts, he completed his one hundred million recitations, in three years. The other disciple was extremely in- telligent, but perhaps not as diligent, because he certainly did not launch into the practice with the same enthusiasm. But when his friend was approaching the completion of his retreat, the second disciple, who still had not recited very many mantras, went up on the top of a hill. He sat down there, and began to meditate that all beings throughout the universe were transformed into Chenrezi. He meditated that the sound of the mantra was not only issuing from the mouth of each and every being, but that every atom in the universe was vibrating with it, and for a few days he recited the mantra in this state of samadhi.
When the two disciples went to their Lama to indicate they they'd finished the practice, he said, "Oh, you've both done ex- cellently. You were very diligent, and you were very wise. You both accomplished the one hundred million recitations of the mantra. "
The Four Dharma. s of Gampopa 53
Thus through changing our attitude and developing our under- standing, practice becomes far more powerful.
The six syllable mantra of Chenrezi, OM MANI PADME HUNG, is an expression of Chenrezi's blessing and enlightened power. The six syllables are associated with different aspects of our experience: six basic emotional afflictions in the mind are being transformed, six aspects of Primordial Awareness are being realized. These sets of six belong to the mandala of the six different Buddha families which become manifest in the enlightened mind. The man- tra of Chenrezi has power to effect transformations on all these levels.
Another way of interpreting the mantra is that the syllable OM is the essence of enlightened form; MANI PADME, the four syllables in the middle, represent the speech of Enlightenment; and the last syllable HUNG represents the mind of Enlightenment. The
body, speech, and mind of all Buddhas and Bodhisattvas are in- herent in the sound of this mantra. It purifies the obscurations of body, speech, and mind, and brings all beings to the state of Realization. When it is joined with our own faith and efforts in meditation and recitation, the transformative power of the mantra arises and develops. It is truly possible to purify ourselves in this way.
The mind aspect of the Chenrezi meditation centers in the heart region where the mantra and seed-syllable HRIH are located. Light is visualized as going out from these and making offerings to all the Buddhas, purifying the obscurations of all beings, and establishing them in Enlightenment. The mind aspect is also con? nected with formless meditation, simply resting the mind in its own empty nature. After practicing this for some time, a change will oc- cur: we will have the experience that anything arising in the mind, any emotion or thought, arises from and dissolves back into Emp? tiness. For that duration we are nowhere other than in Emptiness. In this state, we experience mind as the Union of Awareness and Emptiness (rik tong sung juk [rig stong zung 'jug]). This is Mahamudra.
The threefold Chenrezi meditation thus utilizes meditational techniques relating to body, speech, and mind. At the end of a ses- sion of practice, the visualization dissolves into a formless state, and we simply rest the mind evenly in its own nature. At this time we can
54 The Dharma
experience body, speech, and mind a5 arising from basic, empty mind. We recognize this mind as the fundamental aspect and body and speech to be secondary projections based upon consciousness. This represents the gathering of all aspects of our experience into one- the Emptiness of mind from which everything arises. Through this, we have realized the fourth Dharma of Gampopa: confusion has arisen as Primordial Awareness.
4
Bardo
The word bardo literally means "an interval between two things. " Bar means 'interval' and do means 'two. ' We can think of this interval in a spatial or temporal way. If there are two houses, the space between them is a bardo. The period between sunrise and sunset, the interval of daylight, is a bardo. A bardo can be of long or shon duration, of wide or narrow expanse.
To a large extent our experience is made up of intervals be- tween one thing and another. Even in the case of the momentary thoughts that arise in our mind, there is an interval between one thought arising and fading and the next thought appearing. Such a gap, even if infinitesimal, is a pan of every process. Everything we experience has this quality of intervals between states.
The Six Bardos
Cenain aspects of bardo are more important than others. One of the most crucial is our waking existence, from the moment of birth to the time we die. This waking existence is the first great bar?
56 The Dharma
do in our experience, the Bardo between Birth and Death (che shi bar do [skye shi'i bar do]).
The bardo of the dream state, which lasts from the moment we go to sleep at night until the moment we wake in the morning is another example. The state of consciousness that obtains during that interval is termed the Dream Bardo (mi lam bar do [rmi lam bar do]).
For an ordinary person, the trauma of death produces a state of unconsciousness, which lasts for an indefinite time: it may be very brief or quite long. Traditionally, this period of blackout is con- sidered to last three and a half days. Afterwards, the consciousness of the individual begins to awaken again and experience things in a new way. The interval of unconsciousness into which the mind is plunged by the trauma of death, and which lasts till the awakening of consciousness again, is referred to in Tioetan as the cho nyi bar- do [chos nyid bar do], the interval of the ultimate nature of phenomena; here the mind is plunged into its own nature, though in a confused or ignorant way.
The next phase of the after? death experience is the re- awakening of consciousness, which includes the many days that can be spent experiencing the fantastic projections of mind, the hallucinations produced and experienced by the mind in the after- death state. From the moment of this reawakening of consciousness (the end of the cho nyi bardo) to the moment we take actual physical rebirth in one of the six realms of samsara, is known as the si pa bar- do [srid pa bardo], the Bardo of Becoming. Another way of inter- preting the Tibetan is as the bardo of possibility, since at this point we have not taken physical birth and there are numerous possibilities for various kinds of existence.
These are the four major instances of the Bardo principle. Another example is a state of meditation: when someone who prac- tices begins to meditate effectively, there is a cenain change in con- sciousness; when that person rises from the meditation and goes about worldly activities again, there is a cessation of that state of consciousness. The interval of actual formal meditation is called the Bardo of Meditative Stability, sam ten bar do [bsam gtan bar do]. The sixth bardo we distinguish is the Bardo of Gestation, che nay bar do [skye gnas bar do]. This interval begins at the end of the Bar-
do of ? Becoming when the consciousness of the being unites with the sperm and egg in the womb of the mother and lasts until the time of physical binh, the beginning of the Bardo between Birth and Death.
These six kinds of bardo that we experience as human or sen- tient beings in samsara can be changed for the better, but the power to do this lies in the waking state. It is in the bardo of our present lives that we can make the most progress in developing the ability to deal effectively with all the others. What we usually mean by the word, bardo, however, is the Bardo of Becoming, the phase of hallucinations before new physical conception.
The Five Elements and the Nature ofMind
Our present unenlightened state is based on a fundamental state of ignorance, a fundamental discursive consciousness, kun shi nam she [kun gzhi rnam shes]. It is the fundamental consciousness which is distorted and confused. There is, however, a possibility of experiencing the true nature of mind, and when that pure awareness is present we no longer have kun shi nam she but kun shi ye she [kun gzhi ye shes]. That change of a single syllable from nam to ye, makes a tremendous difference, because now we are referring to fundamental Primordial Awareness rather than fundamental ig- norance.
In both cases we are talking about mind, which essentially em- bodies what in our physical universe we term the five elements. The potential for these elements exists in the mind and always has- it is not something created at some particular time. In its inherent nature, mind always has the five elemental qualities, and it is from this potential that the experiences of the after-death state arise.
When we speak of mind, we speak of something that is not a thing in itself. In its most fundamental sense, mind is not something we can limit. We cannot say it has a panicular shape, size or loca- tion, color or form, or any other limiting characteristic. The ele- ment we call space, which in our perceptual situation also has no limiting characteristics, is this very emptiness of mind; this is the elemental quality of space in the mind.
But mind is not simply empty; it has the illuminating potential to perceive anything whatsoever. This unlimited ability of mind to
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58 The Dharma
perceive is its illuminating nature, and corresponds to the element of fire.
This mind, essentially empty and illuminating, gives rise to all experience which, whether of samsara or Nirvana, is rooted in mind just as plants are rooted in soil. This function of the mind as the origin of all experience corresponds to the elemental quality of eanh.
Another aspect of the mind is its dynamic quality. Mind is never still: no single experience in it lasts, but quickly passes to another. Whether one is undergoing an emotional reaction, an ex- perience of pleasure or pain, or a sensory perception such as seeing or hearing, the contents of the mind are always in a state of flux. This continual activity of mind is the elemental quality of wind.
Mind with these four elemental qualities has always been so and always will be. This very continuity, and the fact that mind adapts itself to different situations, corresponds to the element of water.
Just as water sustains its continuity and adapts itself to every contour as it flows, the mind too is fluent, continuous, and adaptable.
The Five Elements and the Physical Body
The origin or basis of all experience is mind, characterized by the five elemental qualities. Our particular situation at the moment is that of physical waking existence, in which we experience what is termed the body of Completely Ripened Karma (nam min ji Iii [rnam smin gyi Ius]). The meaning here is that completely ripened karmic tendencies have given rise to this seemingly solid, concrete projection of mind that is our physical body.
The connection between the body we now experience and the mind which produced it is as follows. The solid elements of our body, such as flesh and bone, represent the element of eanh, just as the "solidity" of mind- its function as the basis and origin of all ex- perience- reflects the element of earth. Similarly, the bodily fluids such as blood, saliva, urine, lymph and so forth, represent the ele- ment of water. The biological warmth of the body is the element of fire, while the element of space is represented by the orifices of the body, and by the spatial separation of the organs, which, instead of forming a homogeneous mass, are distinct and separate from each
other. Finally, there is the element of wind, which is connected with the breath, and maintains the organism by way of the respiratory process.
In short, it is from mind, which embodies the five elemental qualities, that the physical body develops. The physical body itself is imbued with these qualities, and it is because of this mind/body complex that we perceive the outside world-which in turn is com- posed of the five elemental qualities of earth, water, fire, wind, and space.
The Five Elements in the Bardo
Right now we are at a pivotal point between impure, un- enlightened states of existence and the possibility of enlighten? ment. For ordinary beings the cho nyi bardo is experienced as a period of deep unconsciousness following the moment of death. There is no mental activity or perception, only a blank state of fun? damental unconsciousness. This bardo ends with the first glimmer of awareness in the mind. In the interval between the end of the cho nyi bardo and before the beginning of the si pa bardo there arises what is called the Vision of the Five Lights. The appearance of these is connected with the five elemental qualities.
The different colors which the mind in the bardo state perceives are the natural expression, the radiance, of the fundamen- tal, intrinsic qualities of mind. The element of water is perceived as white light; space as blue light; earth as yellow; fire as red; and wind as green. These colors are simply the natural expression of the elemental qualities in the mind when the first glimmer of con- sciousness begins to appear.
As consciousness begins to develop and perceive more, the ex- perience of the elemental qualities also becomes more developed. What was formerly the simple impression of diferent rays or colors of light now undergoes a change. The light begins to integrate itself and cohere into tz"g le [thig le], points or balls of light in varying sizes. It is within these spheres of concentrated light that we ex? perience the Mandalas of the Peaceful and Wrathful Deities.
In this context we speak of the five realms of existence in any one of which we may be reborn, because of the impure level of our
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60 The Dharma
experience. The usual description is of the six realms of existence, the six principal emotions that lead to them, and the six Buddhas who appear in them. In the context of the five-fold mandala pattern, however, desire and avarice are combined, because they share the same basic nature of clinging, and so the realm of the asuras is eliminated, the higher asuras being re-classified with desire gods in the god realm, and the lower asuras included in the animal realm.
The Mandalas of the Peaceful and Wrathful Deities
From an absolute level, the mind that perceives a deity and the deity itself are not two separate things, but are essentially the same. As long as we have no direct realization, however, the mind has the impression of being an "I" which experiences and takes as "other" that which is experienced. During the after-death experience, this split results in a tendency of the mind to feel threatened when the first mandala of the peaceful deities arises: the Mandala of the Five Buddha Families, their consorts and attendant deities, and a sixth family, that of Dorje Sempa, like a canopy over the whole mandala. At this time, we perceive enormous spherical concentrations of light, in which we see the Mandala of the Peaceful Deities emanating a most brilliant radiance. To the confused mind, this ra- diance is quite overpowering, and to confront the Peaceful Deities is rather like trying to stare into the sun. With the peaceful deities, we also simultaneously perceive the six light rays connected with the six realms of samsara. These are far less intense, so the mind that is repelled by the experience of the pure forms tends to be attracted by the subdued light rays leading to the various states of rebirth in sam? sara. In this way the confused mind is drawn towards samsaric rebirth.
After the mandala of the Peaceful Deities comes the Mandala of the Wrathful Deities. Ignorance again causes the brilliance and power of these forms, spontaneous expressions of the mind's own nature, to be perceived as something external and threatening. At this point the after? death experience becomes terrifying and repellent, instead of an experience of the unity of the perceiver and the perceived.
The Possibility ofEnlightenment in the Bardo
The cycle of teachings known in Tibetan as the Bardo Todrol [bar do thos grol] and the empowerments connected with it are designed to help practitioners receive the blessing and develop the understanding that will benefit them in the after-death ex- perience. With this support, when the pure forms are perceived, they will be seen for what they are- projections of mind essentially identical with it and neither external nor threatening. Liberation arises at that moment in the after-death state when consciousness can realize its experiences to be nothing other than mind itself. The teachings and empowerments connected with the Bardo Todrol cy- cle introduce us to the deities and explanatory concepts and so prepare us for what happens after death.
The possibility of enlightenment in the after death state rests upon three things. The first is the fundamentally enlightened nature of mind, the seed of Buddhahood, without which nothing would be possible. The second is the blessing inherent in the pure forms of the deities. The third is the connection we have established with those deities through empowerment, and the understanding we have, both intellectually and intuitively, of what is actually taking place. When all these three elements come together, the possibility exists of achieving liberation during the instant of confronting the mandalas of the deities.
If this liberation does not happen in the interval between the cho nyi bardo and the Bardo of Becoming, the benefits of receiving empowerment and understanding teachings about the nature of the after-death experience continue into the subsequent phases of the after-death experience, that of the Bardo of Becoming. This means that we can either experience a positive rebirth in the 5Ycle of sam- sara or, in some cases, achieve existence in what we term the Bud- dha Realms, a great and sure step towards ultimate Enlightenment.
The Bardo of Becoming
The experience of confronting the mandalas of the deities takes place only briefly and if the opportunity is lost, then the mind enters the Bardo of Becoming. Here the situation becomes roughly
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62 The Dharma
analogous to what we experience now-many varied impressions continually arise in the mind and we cling to them, taking them all to be ultimately real. This hallucinatory state is traditionally said to last for a period of fony-nine days before the consciousness takes physical form again as an embryo. At the end of each week there is the trauma of realizing that we are dead and our minds plunge into another state of unconsciousness like the one immediately after death, but not quite as intense. After each of these very shon periods of unconsciousness, consciousness returns, and once more the mandalas of the deities present themselves, but now in a fragmentary and fleeting way. The successive opportunities afford- ed by these appearances are not as great as at the first stage, but the possibility of Liberation does recur throughout the after-death ex- perience.
The Symbolism of the Mandala of Deities
The purity of enlightenment is embodied by the mandala of deities. For example, what we normally experience as the five skand- has (the aggregates of the mind/body complex) we recognize on the pure level as the Buddhas of the Five Families. The mind's elemen- tal qualities, which we experience as the elements in our physical body and the outer universe, on the pure level are the five female consorts of the five Buddhas. On the ordinary level we experience eight types of confused consciousness, while on the pure level these are eight male Bodhisattvas. On the impure level we speak of the eight objects of those different kinds of consciousness, and on the pure level we speak of the eight female Bodhisattvas. Each one of these pure forms expresses an enlightened perspective of a pan of our impure experience. It is not only possible to connect the dif- ferent aspects of our impure consciousness with the pure forms, but also to connect these pure forms with the nature of mind itself.
There has been and could still be much commentary on the relationship between these different levels of expression and our own experience. For our present purposes, it is sufficient to understand that the six bardos we've discussed briefly are the six major phases of experience for any being wandering in the cycle of rebinh. In every one of them the practice of Dharma is of the greatest possible value,
for through it we can purify ourselves of confusion, obscurations, and negative emotions, and further develop our awareness and merit.
Questions and Answers
QUESTION: Aren't the Mandalas of the Peaceful and Wrathful Deities related to one particular cultural tradition? How do those schooled in other traditions perceive them?
ANSWER: In the tradition of these teachings it doesn't matter whether you're a Buddhist or not: you will still have the experience of the wrathful and peaceful deities. The advantage of being a Bud- dhist or having practiced this particular approach is that you will recognize the experience for what it is. But the experience is fun? damentally the same, even for non-humans. Every being that goes through the bardo has some perception of the lights, of the concen? trated spheres of light, and the mandalas appearing within them. Usually, however, there is no recognition and no attempt at recogni- tion, just a feeling that the experience is threatening and repellent. The mind is terrified and retreats from the experience.
In the traditional texts it is stated that even the consciousness of an insect in the bardo state has the same experience. Each and every being in the six realms of existence has what is called Tathagatagarbha, the Seed of Enlightenment, which is fundamen? tal awareness of the ultimate nature of mind. It is from this that bar- do experiences arise as natural projections of mind, not as something produced by cultural conditioning.
QUESTION: The mind is traditionally described as having three aspects; are the three elements that correspond to these aspects more important than the remaining two?
ANSWER: In the presentation of mind as having three aspects-its essence is empty, its nature is clarity, and its manifestation is unimpeded-we reckon the Emptiness and the Clarity of mind as the elements of space and fire. The element of wind, the continual movement of mind, is the third aspect, unimpeded manifestation. Now the element of earth is the function of mind as the origin and basis of all experience, and the element of water is the continuity of mind. These two functions (continuity and basis) apply to all three
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aspects. Thus, the mind is essentially empty (space), has Clarity (fire) and the ability to manifest unimpededly (wind), and throughout all three there is continuity (water) and the ability to provide a basis (earth).
QUESTION: I've heard that the body should not be disturbed for three or four days after death. In the West the custom is to embalm the body very soon after death. How important is it that the body be undisturbed, and for how long?
ANSWER:Generally speaking, it's good to leave the corpse un- disturbed as long as possible. But in many circumstances this is dif- ficult, because we simply don't have the attitude towards death reflected in the bardo teachings. Once a person has died, we feel that the mind no longer has any need for the corpse. We don't have the same kind of respect for the corpse that Buddhists in Tibet did.
But it's not easy to explain these ideas, and if you simply say, "Don't move or touch the body," without giving any reason, you may only make people angry. On the other hand, perhaps you could explain some of these ideas. People might at least appreciate the im- portance to you of what you're saying, and since they have some feel- ing of respect towards the corpse, might do their best not to disturb it. It's hard to tell. The general principle of not disturbing a corpse for a short period after death could be encouraged. It is beneficial.
5
Mandala
T he third of the Kagyii Preliminaries (see pages 9-10), the Mandala Offering, is connected with the accumulation of merit and the deepening of awareness. It is similar to other gestures such as placing flowers, incense, or lamps on a shrine as an offering to the Three jewels. A lay person might give an offering to a monk or a nun to support their practice, or a disciple might give an offering to
a Lama. Such offerings accumulate merit for those who make them, and therefore help to deepen their understanding and awareness. The practice of the Mandala Offering, however, is concerned with offering nothing less than the universe. The structure of the medita- tion presents the whole universe. with everything worthy of offering, whether material or imagined, including, for example, the physical environment, whose natural beauty does not have to be fabricated, but is simply there to be offered. The Mandala Offering integrates all these perceptions into a single meditation. If this is done with an attitude of faith and devotion, the meditator's mind becomes ex- tremely powerful, and the merit and awareness that result are no different from what could result from actually offering the whole universe to the Three Jewels.
66 The Dhanna
Mandala is a Sanskrit word which the Tibetans translated by chin khor [khyil 'khor], which means center and circumference. In the Mandala Offering, a center with its surrounding environment forms a complete system, and constitutes an ideal conception of the universe. Its cosmology is based upon the conception of the central mountain, Sumeru, [ri rab] as axis of the universe, with its con? tinents, mountain ranges and so fonh, concentrically arrayed.
For the physical offering we use a metal plate on which to heap up grain, perhaps with precious stones mixed in, in a symmetrical pattern on the plate. This is used to focus the mind on the medita? tion and to provide a support for the very complex visualization of the universe being offered.
The Variety of Cosmologies
This symbolic cosmology disturbs many people in the modem world because they take it to contradict what we experience with our own senses and with the technology we have now developed. These days we have a conception of the universe that includes our solar system and our own realm as a spherical planet turning around the sun. People have evidence of this, and therefore see a discrepancy between the present world view and the world view presented in the Mandala Offering.
Buddhahood is a state of omniscience; from that omniscience the Buddha spoke of this cosmology- but not as the only one. Dif- ferent beings, because of their different karmic tendencies and dif- ferent levels of awareness, experience the universe in different ways. So in many of the Buddha's teachings, especially in the vast sutra known as the Avatamsaka, various cosmologies are presented. Some involve only a single continent. Others have a multiplicity of worlds, such as the Mandala Offering pattern. Others involve planetary systems, spherical worlds, and so forth. Any one of these various cosmologies is completely valid for the beings whose karmic projec- tions cause them to experience their universe in that way. There is a certain relativity in the way one experiences the world.
This means that all the possible experiences of every being in the six realms of existence, shaping the ways in which each perceives the universe, are based upon karmic inclinations and degrees of in? dividual development. Thus, on a relative level, any cosmology is
valid. On an ultimate level no cosmology is absolutely true. It can- not be universally valid, given the different conventional situations of beings.
We have quite a number of people here today. If we all lay down to take a nap and had dreams, and if someone said on waking, "My dream was the only true one. All the rest of you had false dreams," how plausible would we find that? We all have different perceptions based on our individual karmic tendencies.
In order to accumulate merit and develop awareness, it is most effective to offer what is most beautiful. Because of our dualistic clinging, we feel attraction to what we consider good, wholesome or beautiful and aversion to what we consider ugly or disgusting. When we choose what to offer, we should acknowledge that we have this dualistic clinging and only offer what pleases us. Of all the possible cosmologies, the most beautiful, the most pleasing as an object of meditation, seems to be this mandala pattern of the central moun- tain with four continents. Since we wish to offer only the best, this beautiful model of the universe is used.
Making Pure Offerings
In India, during the time of the Buddha, there was an old couple who were very poor and had only a small plot of land, barely enough to get by. One day they realized they were growing old and were coming closer and closer to death. They felt they should make use of the precious opportunity of being human by performing at least one gesture that would accumulate great merit and develop their awareness before they died. They discussed what particular formal act would be most appropriate. As it happened, Shariputra, one of the wisest of the Buddha's disciples, lived nearby. They decided to invite the Venerable Shariputra to their home and serve him a midday meal as an offering. They would then make prayers of aspiration in his presence to receive this blessing.
The old couple made their preparations, invited Shariputra, offered him the meal, formulated their prayers, and received his blessing. And afterward things went on much as before, except that when the growing season was finished and they went along with everyone else to harvest their rice, they found that all the grains in their small paddy were not rice at all but pure gold.
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68 The Dharma
Soon everyone was talking about the field of golden rice, and the news quickly reached the ears of Ajatasatru, a famous king of Buddhist India. He said to himself, "This is entirely improper. I'm the king, I should have control of that field. " He ordered his ministers to confiscate the land from the old couple and to give them another rice paddy of equal size elsewhere. His messengers duly went out, found the old couple, and moved them to another plot of land. But when this had been done, the confiscated grains of gold turned to rice once again, and the rice on the couple's new land became gold. Word of this got back to the king and he said, "Go, do it again. Take the golden rice. "
This happened seven times. Each time the messengers took the land from the old couple and gave them another plot, the same change took place; the king was left with rice and the old couple had the gold.
By now people began to wonder why this was happening. They went to see the Buddha and described the situation. The Buddha explained the karmic connection between the meritorious act and the result the old couple were experiencing even in the same lifetime. The event became a famous example of the unfailing nature of the karmic process. It did a great deal to establish people's understanding of karma as a factor in all that happens, and revealed the connection between what is done and what is experienced.
The old couple's action was extremely meritorious for two reasons. First, the object of their respect and devotion was Shariputra, an extremely pure and holy being. This is what is technically termed the "field. " If the object of our devotion and of- ferings, the field upon which we are working, is a pure one, it is very fertile in blessings. The second reason was the couple's pure motiva- tion in making the offering out of respect and faith. The double purity of field and motivation made the offering powerful and great merit was accumulated.
In the case of the Mandala Offering, these elements are at work as well: what is chosen as the field, the object of our offenngs, is the ThreeJewels, which are completely pure and embody inconceivable blessing, and our own pure motivation in making the offering to develop merit and perfect awareness. It is the coming together of these circumstances that make the practice so effective.
With reference to the merit involved, the Buddha said that the wish to offer the mandala (to say nothing of actually offering it) or making the offering plate used during the practice, if done proper- ly, would accumulate merit that would give dominion over the world.
Now all of you are intelligent people, and no doubt it has oc- cured to you that there seems to be a difference between the formal Mandala Offering-piling rice on a plate-and what the old couple offered to Shariputra, which was almost everything they had. In- deed, you may feel that there is a fundamental difference between these two kinds of offering. But there isn't. There is actually a great similarity between them, and the link is our motivation.
The Importance ofMotivation
During the Buddha's lifetime there lived in India a Buddhist king who planned to sponsor an assembly wherein the Buddha and five hundred of his disciples, all realized Arhats, would spend the three months of the summer retreat. The king would provide them with a park to stay in and offer them all the food and clothing they needed. When the Buddha came to stay in this grove with his disciples, it was their daily custom to dedicate the merit of their ac- tivity for the benefit of all beings. Following the midday meal the Buddha would recite a prayer to this effect: "May all the virtue and merit achieved by the King through sponsoring this summer retreat be shared for the benefit of all sentient beings. "
Now there was an old beggar woman who lived in the town. Though poverty-stricken, she had a wholesome frame of mind; when she saw the king undertaking this project, she thought to herself, "Wonderfull Here is a man who because of his previous ac- cumulation of merit has a fortunate rebirth as a powerful king. Now he's utilizing that opportunity to render service to Buddha and his attendants. He is ensuring continuous accumulation of merit, development of awareness, and definite progress on the path to Liberation. How wonderful this is! " The old beggar woman was truly thankful and glad to see the king undertaking this virtuous work; she had a deep sense of joy that someone was accumulating such merit.
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70 The Dharma
One day after the midday meal, the Buddha turned to the king and said, "Your majesty, should I share the merit as usual using your name, or should I insert the name of someone who has more merit than you? " The king thought to himself, "What's he talking about? There can't be anyone with more merit than I. " So he said, "Your Reverence, if in fact there is a person with more merit than I, then please by all means share the merit on their behalf. " So the Buddha proceeded to dedicate the merit accumulated by this old beggar woman for the benefit of all sentient beings. This went on for a number of days. Every day the Buddha would use the name of the beggar woman instead of the king's name, and the king grew depressed.
The king's ministers now began discussing how to cheer him up. One of them, who was very bright and rather crafty, thought of a plan. He organized an offering of food to the Buddha and his five hundred attendants, a fine feast of fruit to be brought on platters. Then he told the servants who were to carry the fruit into the shrine room, "While you're still outside the shrine, spill the food on the ground. "
So when they were bringing the food to the temple, they spilled it. just as there are many beggars in India today, so there were then too, and the beggars came hurrying to take some food for themselves. The minister ordered the servants to beat the beggars back and, pointing out the old beggar woman, said, "Be especially rough on her. " The servants began to beat and kick the old woman to keep her away from the food. She became so angry at this that she completely lost her sense of rejoicing in the king's merit: her rage ut? terly destroyed her positive attitude.
That day when the Buddha dedicated the merit at the meal, the king's name was back in the prayer.
Now there were many disciples present who were very disturbed at this and entertained a great deal of doubt; they could not under- stand why the Buddha had in the first place replaced the king's name with the old woman's, then later replaced the old woman's name with the king's. They asked the Buddha, and thus gave him an opportunity to explain that situations are not only shaped by the karmic process, but also demonstrate the extreme importance of our
attitudes. In fact, our mental attitude is the most crucial factor in any situation.
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6
V ows
"'~:;'or the practice of Dharma to be truly effective, two things are r necessary. First, you must see that the essential nature of sam- sara is suffering and, on the basis of a thorough understanding of this suffering, desire to be liberated from unenlightened existence. Second, you must come to an appreciation of Enlightenment, or Buddhahood, and generate the desire to attain it. In this way, you make a choice between samsara, which you abandon, and Enlightenment, which you determine to achieve.
Although it may seem contradictory, in order to practice Dhar- ma, we actually need to be just as concerned with the world as we are with Dharma practice-not in the sense of being caught up in worldly projects and schemes for making money, but in thinking about what it really means to live in this world. For example, we are human beings and subject, therefore, to the sufferings characteristic of our condition: birth, old age, sickness and death. We also belong to one of the six realms of samsaric existence, which encompass the experience of every being in this world. We must meditate again and again on the sufferings that attend each one of these states. This is the kind of concern with the world that is crucial for the practice of Dharma.
74 The Dharma
The Three Levels of Vows
Those who take ordination (dom pa [sdom pa]) as monks or
nuns do so because they understand that involvement with the world
is difficult and essentially fruitless. They take ordination to simplify
their lives and direct themselves toward practice. Ordination is most
important because it forms the vessel for our practice of Dharma. If
we think of the Dharma as nectar, fine beer, or cream that is being
poured into a bowl, then clearly, the vessel must be clean and
without leaks. If not, whatever is poured into it will be spoiled or
lost.
There are three levels of taking vows: the Hinayana or outer
level; the Mahayana or inner level; and the Vajrayana or secret level. The ordination described above corresponds to what the Hinayana teachings call PratimokSa, the vows of individual libera- tion, (so sor tar pay dom pa [so sor thar pa'i sdom pa]). It is the outer level of commitment to practice. The inner level corresponds to the contents of the vessel, which is the Bodhisattva vow in the Mahayana tradition. This is the development of compassion for all other beings and the deepening awareness of emptiness as the ultimate nature of all phenomena. The secret level is Vajrayana practice, like adding something to enrich the liquid in the vessel and make it even more delicious, as we might add milk, sugar, or salt to tea.
Many of us have taken a certain step in committing ourselves to the teachings, whether or not this is reflected in formal ordination. We may have vows of the layman, of the novice nun or monk, or of a fully ordained nun or monk. Many of us have taken the Bodhisattva vows, and all of us who are involved with the Vajrayana path have some commitment to the tantric vows, samaya [dam tshig].
We often fail to live up to vows we have taken, and when we fall short, Dorje Sempa meditation is very beneficiaf. Jt is also helpful to have a clear idea of just how difficult the vows may actually be to keep. Many people feel that a monk's vows or nun's vows, for exam- ple, are very difficult to keep, while the Bodhisattva vows are easy to keep and the Tantric vows involve no effort whatsoever, as if they kept themselves. Actually, the reverse is the case. Ifyou are looking for vows that are easy to keep, the easiest by far are the monk's and nun's.
The famous Indian teacher Atisa, who brought the teachings of the three yanas to Tibet, once said that when he undenook the prac- tice of Buddhism, he first took the vows of a novice and then full or- dination. By being scrupulously aware of the various rules of monastic conduct, he was able to preserve these vows without a single infraction. Later he went on to take the Bodhisattva vow only to find that he was breaking it quite regularly-several times a day he would catch himself in a particular thought or action contrary to its spirit. But he would not let an hour pass before he had recognized this, openly confessed it, and reconfirmed his dedication to the Bodhisattva vow.
Then after he had taken the tantric vows he compared the number of times he fell short to the particles of dust that would col- lect on a polished metal plate in a dust storm, or to the drops of rain in a downpour. His infractions were continual.
When people heard of Atisa's repon, they began worrying: "You seem to be saying, Lama, that once we have begun Vajrayana practice, there is no hope of achieving Enlightenment, because our vows will be continually broken. "
Atisa replied, "No, that's not the case at all.
Just like the trader's fantasy, our own daily experiences have an illusory quality. In the Mahayana sutras, it is taught that everything we experience is like a reflection, a mirage, a rainbow in the sky, or the moon shining on the water's surface; everything we experience has only conventional reality and is ultimately unreal.
50 The Dharma
We experience the third Dharma of Gampopa when, first, we become convinced that we must dispel our confusion through understanding and experiencing the essential emptiness of mind, and, second, when this reveals the illusory nature of all phenomena; then the Path dispels confusion.
The Fourth Dharma:
Confusion Arises as Primordial Awareness
The fourth Dharma of Gampopa is the transformation of con? fusion into Primordial Awareness. This fundamental transforma? tion is effected on the level of Anuttarayogatantra, the highest of the four levels of Vajrayana teachings.
This transformation is not difficult to explain theoretically. In an ordinary state awareness is clouded and confused; if we recognize the mind's nature, then we experience Primordial Awareness. On a practical level, however, this does not happen automatically: a cer- tain kind of skillful means is needed. To transform discursive into enlightened awareness, we use the wealth of techniques available in the Vajrayana, especially the Development and Fulfillment stages of meditation (che rim/dzo rim [(bskyed rim/rdzogs rim]). In our pres? ent situation as unenlightened beings, our three faculties of body, speech, and mind are obscured by basic ignorance. To transform that confusion into awareness, we must become physically, verbally, and mentally aware, so in Vajrayana practice we utilize these very faculties of our whole being to effect a complete transformation.
Considering our physical body. we can see how we are attached to it as something permanent, pure and real. Yet this physical body is temporary, composed of numerous impure and decaying substances. It is conventionally, not ultimately, real. Our habitual and instinctive clinging to it obstructs the arising of Primordial Awareness. We must come to realize that this body is simply something that appears and that it has no self-nature. Based on the projections of the mind, the body represents the heart of the form aspect of consciousness. Until we realize this, the transformation of confusion into Primordial Awareness will not happen spontaneously or easily.
In tantric practice, the body is transformed by a meditation that leads us to identify with a pure or enlightened form, for exam?
The Four Dharmas of Gampopa 51
pie, Chenrezi, the Bodhisattva of Compassion. Here we put aside the fixation on our own body and instead identify with a pure form. In doing so, it is important also to realize that the deity is pure ap- pearance, and does not partake of substantiality in any way. In meditation we become completely identified with this form, which is empty, without solidity, without self-nature or ultimate reality beyond its pure appearance. This experience is called "The Union of Appearance and Emptiness" (nang tong sung juk [snang stong zung 'jug]).
Such a transformation is based upon understanding that all our experience is a subjective projection of mind, and therefore our at- titude towards things is decisive. Through changing our attitude we change our experience, and when we meditate in the way described, transformation is possible. This is especially true when we focus on an enlightened form such as the Bodhisattva of Compassion. The image of Chenrezi itself is a real expression of the state of enligh- tened compassion. It is not a fabrication. There is actually an enlightened being called Chenrezi, able to confer blessing and at- tainment. To experience this, certain conditions must come together. An analogy would be taking a photograph of someone. We put film in the camera, we point it at whomever we're photographing and take the picture; the image of the person is pro- jected onto the film, and when it's developed, we have a certain im- age of that person. Something similar happens when we meditate on an enlightened form. There is an "external" expression called Chenrezi. Through our efforts in meditation, we come to identify with this pure form, to have faith in it, and to realize the intrinsic compassion and state of awareness Chenrezi represents. In this way we can become a "copy" of the deity and receive the blessing of the Bodhisattva of Compassion. This is the first aspect of the transfor- mation of confusion into Primordial Awareness based on meditation upon our body as an enlightened form.
The second aspect of transformation concerns our speech. Although it may be easy to consider speech as intangible, that it simply appears and disappears, we actually relate to it as to something real. It is because we become so attached to what we say and hear that speech has such power. Mere words, which have no ultimate reality, can determine our happiness and suffering. We
52 The Dharma
create pleasure and pain through our fundamental clinging to sound and speech.
In the Vajrayana context, we recite and meditate on mantra, which is enlightened sound, the speech of the deity, the Union of Sound and Emptiness (dra tong sung juk [sgra stong zung 'jug]). It has no intrinsic reality, but is simply the manifestation of pure sound, experienced simultaneously with its Emptiness. Through mantra, we no longer cling to the reality of the speech and sound en- countered in life, but experience it as essentially empty. Then con- fusion of the speech aspect of our being is transformed into enlightened awareness.
At first, the Union of Sound and Emptiness is simply an intellec- tual concept of what our meditation should be. Through continued application, it becomes our actual experience. Here, as elsewhere in the practice, attitude is all-important, as this story about a teacher in Tibet illustrates. The teacher had two disciples, who both under- took to perform a hundred million recitations of the mantra of Chenrezi, OM MANI PADME HUNG. In the presence of their Lama, they took a vow to do so, and went off to complete the prac- tice. One of the disciples was very diligent, though his realization was perhaps not so profound. He set out to accomplish the practice as quickly as possible and recited the mantra incessantly, day and night. After long efforts, he completed his one hundred million recitations, in three years. The other disciple was extremely in- telligent, but perhaps not as diligent, because he certainly did not launch into the practice with the same enthusiasm. But when his friend was approaching the completion of his retreat, the second disciple, who still had not recited very many mantras, went up on the top of a hill. He sat down there, and began to meditate that all beings throughout the universe were transformed into Chenrezi. He meditated that the sound of the mantra was not only issuing from the mouth of each and every being, but that every atom in the universe was vibrating with it, and for a few days he recited the mantra in this state of samadhi.
When the two disciples went to their Lama to indicate they they'd finished the practice, he said, "Oh, you've both done ex- cellently. You were very diligent, and you were very wise. You both accomplished the one hundred million recitations of the mantra. "
The Four Dharma. s of Gampopa 53
Thus through changing our attitude and developing our under- standing, practice becomes far more powerful.
The six syllable mantra of Chenrezi, OM MANI PADME HUNG, is an expression of Chenrezi's blessing and enlightened power. The six syllables are associated with different aspects of our experience: six basic emotional afflictions in the mind are being transformed, six aspects of Primordial Awareness are being realized. These sets of six belong to the mandala of the six different Buddha families which become manifest in the enlightened mind. The man- tra of Chenrezi has power to effect transformations on all these levels.
Another way of interpreting the mantra is that the syllable OM is the essence of enlightened form; MANI PADME, the four syllables in the middle, represent the speech of Enlightenment; and the last syllable HUNG represents the mind of Enlightenment. The
body, speech, and mind of all Buddhas and Bodhisattvas are in- herent in the sound of this mantra. It purifies the obscurations of body, speech, and mind, and brings all beings to the state of Realization. When it is joined with our own faith and efforts in meditation and recitation, the transformative power of the mantra arises and develops. It is truly possible to purify ourselves in this way.
The mind aspect of the Chenrezi meditation centers in the heart region where the mantra and seed-syllable HRIH are located. Light is visualized as going out from these and making offerings to all the Buddhas, purifying the obscurations of all beings, and establishing them in Enlightenment. The mind aspect is also con? nected with formless meditation, simply resting the mind in its own empty nature. After practicing this for some time, a change will oc- cur: we will have the experience that anything arising in the mind, any emotion or thought, arises from and dissolves back into Emp? tiness. For that duration we are nowhere other than in Emptiness. In this state, we experience mind as the Union of Awareness and Emptiness (rik tong sung juk [rig stong zung 'jug]). This is Mahamudra.
The threefold Chenrezi meditation thus utilizes meditational techniques relating to body, speech, and mind. At the end of a ses- sion of practice, the visualization dissolves into a formless state, and we simply rest the mind evenly in its own nature. At this time we can
54 The Dharma
experience body, speech, and mind a5 arising from basic, empty mind. We recognize this mind as the fundamental aspect and body and speech to be secondary projections based upon consciousness. This represents the gathering of all aspects of our experience into one- the Emptiness of mind from which everything arises. Through this, we have realized the fourth Dharma of Gampopa: confusion has arisen as Primordial Awareness.
4
Bardo
The word bardo literally means "an interval between two things. " Bar means 'interval' and do means 'two. ' We can think of this interval in a spatial or temporal way. If there are two houses, the space between them is a bardo. The period between sunrise and sunset, the interval of daylight, is a bardo. A bardo can be of long or shon duration, of wide or narrow expanse.
To a large extent our experience is made up of intervals be- tween one thing and another. Even in the case of the momentary thoughts that arise in our mind, there is an interval between one thought arising and fading and the next thought appearing. Such a gap, even if infinitesimal, is a pan of every process. Everything we experience has this quality of intervals between states.
The Six Bardos
Cenain aspects of bardo are more important than others. One of the most crucial is our waking existence, from the moment of birth to the time we die. This waking existence is the first great bar?
56 The Dharma
do in our experience, the Bardo between Birth and Death (che shi bar do [skye shi'i bar do]).
The bardo of the dream state, which lasts from the moment we go to sleep at night until the moment we wake in the morning is another example. The state of consciousness that obtains during that interval is termed the Dream Bardo (mi lam bar do [rmi lam bar do]).
For an ordinary person, the trauma of death produces a state of unconsciousness, which lasts for an indefinite time: it may be very brief or quite long. Traditionally, this period of blackout is con- sidered to last three and a half days. Afterwards, the consciousness of the individual begins to awaken again and experience things in a new way. The interval of unconsciousness into which the mind is plunged by the trauma of death, and which lasts till the awakening of consciousness again, is referred to in Tioetan as the cho nyi bar- do [chos nyid bar do], the interval of the ultimate nature of phenomena; here the mind is plunged into its own nature, though in a confused or ignorant way.
The next phase of the after? death experience is the re- awakening of consciousness, which includes the many days that can be spent experiencing the fantastic projections of mind, the hallucinations produced and experienced by the mind in the after- death state. From the moment of this reawakening of consciousness (the end of the cho nyi bardo) to the moment we take actual physical rebirth in one of the six realms of samsara, is known as the si pa bar- do [srid pa bardo], the Bardo of Becoming. Another way of inter- preting the Tibetan is as the bardo of possibility, since at this point we have not taken physical birth and there are numerous possibilities for various kinds of existence.
These are the four major instances of the Bardo principle. Another example is a state of meditation: when someone who prac- tices begins to meditate effectively, there is a cenain change in con- sciousness; when that person rises from the meditation and goes about worldly activities again, there is a cessation of that state of consciousness. The interval of actual formal meditation is called the Bardo of Meditative Stability, sam ten bar do [bsam gtan bar do]. The sixth bardo we distinguish is the Bardo of Gestation, che nay bar do [skye gnas bar do]. This interval begins at the end of the Bar-
do of ? Becoming when the consciousness of the being unites with the sperm and egg in the womb of the mother and lasts until the time of physical binh, the beginning of the Bardo between Birth and Death.
These six kinds of bardo that we experience as human or sen- tient beings in samsara can be changed for the better, but the power to do this lies in the waking state. It is in the bardo of our present lives that we can make the most progress in developing the ability to deal effectively with all the others. What we usually mean by the word, bardo, however, is the Bardo of Becoming, the phase of hallucinations before new physical conception.
The Five Elements and the Nature ofMind
Our present unenlightened state is based on a fundamental state of ignorance, a fundamental discursive consciousness, kun shi nam she [kun gzhi rnam shes]. It is the fundamental consciousness which is distorted and confused. There is, however, a possibility of experiencing the true nature of mind, and when that pure awareness is present we no longer have kun shi nam she but kun shi ye she [kun gzhi ye shes]. That change of a single syllable from nam to ye, makes a tremendous difference, because now we are referring to fundamental Primordial Awareness rather than fundamental ig- norance.
In both cases we are talking about mind, which essentially em- bodies what in our physical universe we term the five elements. The potential for these elements exists in the mind and always has- it is not something created at some particular time. In its inherent nature, mind always has the five elemental qualities, and it is from this potential that the experiences of the after-death state arise.
When we speak of mind, we speak of something that is not a thing in itself. In its most fundamental sense, mind is not something we can limit. We cannot say it has a panicular shape, size or loca- tion, color or form, or any other limiting characteristic. The ele- ment we call space, which in our perceptual situation also has no limiting characteristics, is this very emptiness of mind; this is the elemental quality of space in the mind.
But mind is not simply empty; it has the illuminating potential to perceive anything whatsoever. This unlimited ability of mind to
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58 The Dharma
perceive is its illuminating nature, and corresponds to the element of fire.
This mind, essentially empty and illuminating, gives rise to all experience which, whether of samsara or Nirvana, is rooted in mind just as plants are rooted in soil. This function of the mind as the origin of all experience corresponds to the elemental quality of eanh.
Another aspect of the mind is its dynamic quality. Mind is never still: no single experience in it lasts, but quickly passes to another. Whether one is undergoing an emotional reaction, an ex- perience of pleasure or pain, or a sensory perception such as seeing or hearing, the contents of the mind are always in a state of flux. This continual activity of mind is the elemental quality of wind.
Mind with these four elemental qualities has always been so and always will be. This very continuity, and the fact that mind adapts itself to different situations, corresponds to the element of water.
Just as water sustains its continuity and adapts itself to every contour as it flows, the mind too is fluent, continuous, and adaptable.
The Five Elements and the Physical Body
The origin or basis of all experience is mind, characterized by the five elemental qualities. Our particular situation at the moment is that of physical waking existence, in which we experience what is termed the body of Completely Ripened Karma (nam min ji Iii [rnam smin gyi Ius]). The meaning here is that completely ripened karmic tendencies have given rise to this seemingly solid, concrete projection of mind that is our physical body.
The connection between the body we now experience and the mind which produced it is as follows. The solid elements of our body, such as flesh and bone, represent the element of eanh, just as the "solidity" of mind- its function as the basis and origin of all ex- perience- reflects the element of earth. Similarly, the bodily fluids such as blood, saliva, urine, lymph and so forth, represent the ele- ment of water. The biological warmth of the body is the element of fire, while the element of space is represented by the orifices of the body, and by the spatial separation of the organs, which, instead of forming a homogeneous mass, are distinct and separate from each
other. Finally, there is the element of wind, which is connected with the breath, and maintains the organism by way of the respiratory process.
In short, it is from mind, which embodies the five elemental qualities, that the physical body develops. The physical body itself is imbued with these qualities, and it is because of this mind/body complex that we perceive the outside world-which in turn is com- posed of the five elemental qualities of earth, water, fire, wind, and space.
The Five Elements in the Bardo
Right now we are at a pivotal point between impure, un- enlightened states of existence and the possibility of enlighten? ment. For ordinary beings the cho nyi bardo is experienced as a period of deep unconsciousness following the moment of death. There is no mental activity or perception, only a blank state of fun? damental unconsciousness. This bardo ends with the first glimmer of awareness in the mind. In the interval between the end of the cho nyi bardo and before the beginning of the si pa bardo there arises what is called the Vision of the Five Lights. The appearance of these is connected with the five elemental qualities.
The different colors which the mind in the bardo state perceives are the natural expression, the radiance, of the fundamen- tal, intrinsic qualities of mind. The element of water is perceived as white light; space as blue light; earth as yellow; fire as red; and wind as green. These colors are simply the natural expression of the elemental qualities in the mind when the first glimmer of con- sciousness begins to appear.
As consciousness begins to develop and perceive more, the ex- perience of the elemental qualities also becomes more developed. What was formerly the simple impression of diferent rays or colors of light now undergoes a change. The light begins to integrate itself and cohere into tz"g le [thig le], points or balls of light in varying sizes. It is within these spheres of concentrated light that we ex? perience the Mandalas of the Peaceful and Wrathful Deities.
In this context we speak of the five realms of existence in any one of which we may be reborn, because of the impure level of our
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60 The Dharma
experience. The usual description is of the six realms of existence, the six principal emotions that lead to them, and the six Buddhas who appear in them. In the context of the five-fold mandala pattern, however, desire and avarice are combined, because they share the same basic nature of clinging, and so the realm of the asuras is eliminated, the higher asuras being re-classified with desire gods in the god realm, and the lower asuras included in the animal realm.
The Mandalas of the Peaceful and Wrathful Deities
From an absolute level, the mind that perceives a deity and the deity itself are not two separate things, but are essentially the same. As long as we have no direct realization, however, the mind has the impression of being an "I" which experiences and takes as "other" that which is experienced. During the after-death experience, this split results in a tendency of the mind to feel threatened when the first mandala of the peaceful deities arises: the Mandala of the Five Buddha Families, their consorts and attendant deities, and a sixth family, that of Dorje Sempa, like a canopy over the whole mandala. At this time, we perceive enormous spherical concentrations of light, in which we see the Mandala of the Peaceful Deities emanating a most brilliant radiance. To the confused mind, this ra- diance is quite overpowering, and to confront the Peaceful Deities is rather like trying to stare into the sun. With the peaceful deities, we also simultaneously perceive the six light rays connected with the six realms of samsara. These are far less intense, so the mind that is repelled by the experience of the pure forms tends to be attracted by the subdued light rays leading to the various states of rebirth in sam? sara. In this way the confused mind is drawn towards samsaric rebirth.
After the mandala of the Peaceful Deities comes the Mandala of the Wrathful Deities. Ignorance again causes the brilliance and power of these forms, spontaneous expressions of the mind's own nature, to be perceived as something external and threatening. At this point the after? death experience becomes terrifying and repellent, instead of an experience of the unity of the perceiver and the perceived.
The Possibility ofEnlightenment in the Bardo
The cycle of teachings known in Tibetan as the Bardo Todrol [bar do thos grol] and the empowerments connected with it are designed to help practitioners receive the blessing and develop the understanding that will benefit them in the after-death ex- perience. With this support, when the pure forms are perceived, they will be seen for what they are- projections of mind essentially identical with it and neither external nor threatening. Liberation arises at that moment in the after-death state when consciousness can realize its experiences to be nothing other than mind itself. The teachings and empowerments connected with the Bardo Todrol cy- cle introduce us to the deities and explanatory concepts and so prepare us for what happens after death.
The possibility of enlightenment in the after death state rests upon three things. The first is the fundamentally enlightened nature of mind, the seed of Buddhahood, without which nothing would be possible. The second is the blessing inherent in the pure forms of the deities. The third is the connection we have established with those deities through empowerment, and the understanding we have, both intellectually and intuitively, of what is actually taking place. When all these three elements come together, the possibility exists of achieving liberation during the instant of confronting the mandalas of the deities.
If this liberation does not happen in the interval between the cho nyi bardo and the Bardo of Becoming, the benefits of receiving empowerment and understanding teachings about the nature of the after-death experience continue into the subsequent phases of the after-death experience, that of the Bardo of Becoming. This means that we can either experience a positive rebirth in the 5Ycle of sam- sara or, in some cases, achieve existence in what we term the Bud- dha Realms, a great and sure step towards ultimate Enlightenment.
The Bardo of Becoming
The experience of confronting the mandalas of the deities takes place only briefly and if the opportunity is lost, then the mind enters the Bardo of Becoming. Here the situation becomes roughly
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analogous to what we experience now-many varied impressions continually arise in the mind and we cling to them, taking them all to be ultimately real. This hallucinatory state is traditionally said to last for a period of fony-nine days before the consciousness takes physical form again as an embryo. At the end of each week there is the trauma of realizing that we are dead and our minds plunge into another state of unconsciousness like the one immediately after death, but not quite as intense. After each of these very shon periods of unconsciousness, consciousness returns, and once more the mandalas of the deities present themselves, but now in a fragmentary and fleeting way. The successive opportunities afford- ed by these appearances are not as great as at the first stage, but the possibility of Liberation does recur throughout the after-death ex- perience.
The Symbolism of the Mandala of Deities
The purity of enlightenment is embodied by the mandala of deities. For example, what we normally experience as the five skand- has (the aggregates of the mind/body complex) we recognize on the pure level as the Buddhas of the Five Families. The mind's elemen- tal qualities, which we experience as the elements in our physical body and the outer universe, on the pure level are the five female consorts of the five Buddhas. On the ordinary level we experience eight types of confused consciousness, while on the pure level these are eight male Bodhisattvas. On the impure level we speak of the eight objects of those different kinds of consciousness, and on the pure level we speak of the eight female Bodhisattvas. Each one of these pure forms expresses an enlightened perspective of a pan of our impure experience. It is not only possible to connect the dif- ferent aspects of our impure consciousness with the pure forms, but also to connect these pure forms with the nature of mind itself.
There has been and could still be much commentary on the relationship between these different levels of expression and our own experience. For our present purposes, it is sufficient to understand that the six bardos we've discussed briefly are the six major phases of experience for any being wandering in the cycle of rebinh. In every one of them the practice of Dharma is of the greatest possible value,
for through it we can purify ourselves of confusion, obscurations, and negative emotions, and further develop our awareness and merit.
Questions and Answers
QUESTION: Aren't the Mandalas of the Peaceful and Wrathful Deities related to one particular cultural tradition? How do those schooled in other traditions perceive them?
ANSWER: In the tradition of these teachings it doesn't matter whether you're a Buddhist or not: you will still have the experience of the wrathful and peaceful deities. The advantage of being a Bud- dhist or having practiced this particular approach is that you will recognize the experience for what it is. But the experience is fun? damentally the same, even for non-humans. Every being that goes through the bardo has some perception of the lights, of the concen? trated spheres of light, and the mandalas appearing within them. Usually, however, there is no recognition and no attempt at recogni- tion, just a feeling that the experience is threatening and repellent. The mind is terrified and retreats from the experience.
In the traditional texts it is stated that even the consciousness of an insect in the bardo state has the same experience. Each and every being in the six realms of existence has what is called Tathagatagarbha, the Seed of Enlightenment, which is fundamen? tal awareness of the ultimate nature of mind. It is from this that bar- do experiences arise as natural projections of mind, not as something produced by cultural conditioning.
QUESTION: The mind is traditionally described as having three aspects; are the three elements that correspond to these aspects more important than the remaining two?
ANSWER: In the presentation of mind as having three aspects-its essence is empty, its nature is clarity, and its manifestation is unimpeded-we reckon the Emptiness and the Clarity of mind as the elements of space and fire. The element of wind, the continual movement of mind, is the third aspect, unimpeded manifestation. Now the element of earth is the function of mind as the origin and basis of all experience, and the element of water is the continuity of mind. These two functions (continuity and basis) apply to all three
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aspects. Thus, the mind is essentially empty (space), has Clarity (fire) and the ability to manifest unimpededly (wind), and throughout all three there is continuity (water) and the ability to provide a basis (earth).
QUESTION: I've heard that the body should not be disturbed for three or four days after death. In the West the custom is to embalm the body very soon after death. How important is it that the body be undisturbed, and for how long?
ANSWER:Generally speaking, it's good to leave the corpse un- disturbed as long as possible. But in many circumstances this is dif- ficult, because we simply don't have the attitude towards death reflected in the bardo teachings. Once a person has died, we feel that the mind no longer has any need for the corpse. We don't have the same kind of respect for the corpse that Buddhists in Tibet did.
But it's not easy to explain these ideas, and if you simply say, "Don't move or touch the body," without giving any reason, you may only make people angry. On the other hand, perhaps you could explain some of these ideas. People might at least appreciate the im- portance to you of what you're saying, and since they have some feel- ing of respect towards the corpse, might do their best not to disturb it. It's hard to tell. The general principle of not disturbing a corpse for a short period after death could be encouraged. It is beneficial.
5
Mandala
T he third of the Kagyii Preliminaries (see pages 9-10), the Mandala Offering, is connected with the accumulation of merit and the deepening of awareness. It is similar to other gestures such as placing flowers, incense, or lamps on a shrine as an offering to the Three jewels. A lay person might give an offering to a monk or a nun to support their practice, or a disciple might give an offering to
a Lama. Such offerings accumulate merit for those who make them, and therefore help to deepen their understanding and awareness. The practice of the Mandala Offering, however, is concerned with offering nothing less than the universe. The structure of the medita- tion presents the whole universe. with everything worthy of offering, whether material or imagined, including, for example, the physical environment, whose natural beauty does not have to be fabricated, but is simply there to be offered. The Mandala Offering integrates all these perceptions into a single meditation. If this is done with an attitude of faith and devotion, the meditator's mind becomes ex- tremely powerful, and the merit and awareness that result are no different from what could result from actually offering the whole universe to the Three Jewels.
66 The Dhanna
Mandala is a Sanskrit word which the Tibetans translated by chin khor [khyil 'khor], which means center and circumference. In the Mandala Offering, a center with its surrounding environment forms a complete system, and constitutes an ideal conception of the universe. Its cosmology is based upon the conception of the central mountain, Sumeru, [ri rab] as axis of the universe, with its con? tinents, mountain ranges and so fonh, concentrically arrayed.
For the physical offering we use a metal plate on which to heap up grain, perhaps with precious stones mixed in, in a symmetrical pattern on the plate. This is used to focus the mind on the medita? tion and to provide a support for the very complex visualization of the universe being offered.
The Variety of Cosmologies
This symbolic cosmology disturbs many people in the modem world because they take it to contradict what we experience with our own senses and with the technology we have now developed. These days we have a conception of the universe that includes our solar system and our own realm as a spherical planet turning around the sun. People have evidence of this, and therefore see a discrepancy between the present world view and the world view presented in the Mandala Offering.
Buddhahood is a state of omniscience; from that omniscience the Buddha spoke of this cosmology- but not as the only one. Dif- ferent beings, because of their different karmic tendencies and dif- ferent levels of awareness, experience the universe in different ways. So in many of the Buddha's teachings, especially in the vast sutra known as the Avatamsaka, various cosmologies are presented. Some involve only a single continent. Others have a multiplicity of worlds, such as the Mandala Offering pattern. Others involve planetary systems, spherical worlds, and so forth. Any one of these various cosmologies is completely valid for the beings whose karmic projec- tions cause them to experience their universe in that way. There is a certain relativity in the way one experiences the world.
This means that all the possible experiences of every being in the six realms of existence, shaping the ways in which each perceives the universe, are based upon karmic inclinations and degrees of in? dividual development. Thus, on a relative level, any cosmology is
valid. On an ultimate level no cosmology is absolutely true. It can- not be universally valid, given the different conventional situations of beings.
We have quite a number of people here today. If we all lay down to take a nap and had dreams, and if someone said on waking, "My dream was the only true one. All the rest of you had false dreams," how plausible would we find that? We all have different perceptions based on our individual karmic tendencies.
In order to accumulate merit and develop awareness, it is most effective to offer what is most beautiful. Because of our dualistic clinging, we feel attraction to what we consider good, wholesome or beautiful and aversion to what we consider ugly or disgusting. When we choose what to offer, we should acknowledge that we have this dualistic clinging and only offer what pleases us. Of all the possible cosmologies, the most beautiful, the most pleasing as an object of meditation, seems to be this mandala pattern of the central moun- tain with four continents. Since we wish to offer only the best, this beautiful model of the universe is used.
Making Pure Offerings
In India, during the time of the Buddha, there was an old couple who were very poor and had only a small plot of land, barely enough to get by. One day they realized they were growing old and were coming closer and closer to death. They felt they should make use of the precious opportunity of being human by performing at least one gesture that would accumulate great merit and develop their awareness before they died. They discussed what particular formal act would be most appropriate. As it happened, Shariputra, one of the wisest of the Buddha's disciples, lived nearby. They decided to invite the Venerable Shariputra to their home and serve him a midday meal as an offering. They would then make prayers of aspiration in his presence to receive this blessing.
The old couple made their preparations, invited Shariputra, offered him the meal, formulated their prayers, and received his blessing. And afterward things went on much as before, except that when the growing season was finished and they went along with everyone else to harvest their rice, they found that all the grains in their small paddy were not rice at all but pure gold.
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Soon everyone was talking about the field of golden rice, and the news quickly reached the ears of Ajatasatru, a famous king of Buddhist India. He said to himself, "This is entirely improper. I'm the king, I should have control of that field. " He ordered his ministers to confiscate the land from the old couple and to give them another rice paddy of equal size elsewhere. His messengers duly went out, found the old couple, and moved them to another plot of land. But when this had been done, the confiscated grains of gold turned to rice once again, and the rice on the couple's new land became gold. Word of this got back to the king and he said, "Go, do it again. Take the golden rice. "
This happened seven times. Each time the messengers took the land from the old couple and gave them another plot, the same change took place; the king was left with rice and the old couple had the gold.
By now people began to wonder why this was happening. They went to see the Buddha and described the situation. The Buddha explained the karmic connection between the meritorious act and the result the old couple were experiencing even in the same lifetime. The event became a famous example of the unfailing nature of the karmic process. It did a great deal to establish people's understanding of karma as a factor in all that happens, and revealed the connection between what is done and what is experienced.
The old couple's action was extremely meritorious for two reasons. First, the object of their respect and devotion was Shariputra, an extremely pure and holy being. This is what is technically termed the "field. " If the object of our devotion and of- ferings, the field upon which we are working, is a pure one, it is very fertile in blessings. The second reason was the couple's pure motiva- tion in making the offering out of respect and faith. The double purity of field and motivation made the offering powerful and great merit was accumulated.
In the case of the Mandala Offering, these elements are at work as well: what is chosen as the field, the object of our offenngs, is the ThreeJewels, which are completely pure and embody inconceivable blessing, and our own pure motivation in making the offering to develop merit and perfect awareness. It is the coming together of these circumstances that make the practice so effective.
With reference to the merit involved, the Buddha said that the wish to offer the mandala (to say nothing of actually offering it) or making the offering plate used during the practice, if done proper- ly, would accumulate merit that would give dominion over the world.
Now all of you are intelligent people, and no doubt it has oc- cured to you that there seems to be a difference between the formal Mandala Offering-piling rice on a plate-and what the old couple offered to Shariputra, which was almost everything they had. In- deed, you may feel that there is a fundamental difference between these two kinds of offering. But there isn't. There is actually a great similarity between them, and the link is our motivation.
The Importance ofMotivation
During the Buddha's lifetime there lived in India a Buddhist king who planned to sponsor an assembly wherein the Buddha and five hundred of his disciples, all realized Arhats, would spend the three months of the summer retreat. The king would provide them with a park to stay in and offer them all the food and clothing they needed. When the Buddha came to stay in this grove with his disciples, it was their daily custom to dedicate the merit of their ac- tivity for the benefit of all beings. Following the midday meal the Buddha would recite a prayer to this effect: "May all the virtue and merit achieved by the King through sponsoring this summer retreat be shared for the benefit of all sentient beings. "
Now there was an old beggar woman who lived in the town. Though poverty-stricken, she had a wholesome frame of mind; when she saw the king undertaking this project, she thought to herself, "Wonderfull Here is a man who because of his previous ac- cumulation of merit has a fortunate rebirth as a powerful king. Now he's utilizing that opportunity to render service to Buddha and his attendants. He is ensuring continuous accumulation of merit, development of awareness, and definite progress on the path to Liberation. How wonderful this is! " The old beggar woman was truly thankful and glad to see the king undertaking this virtuous work; she had a deep sense of joy that someone was accumulating such merit.
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One day after the midday meal, the Buddha turned to the king and said, "Your majesty, should I share the merit as usual using your name, or should I insert the name of someone who has more merit than you? " The king thought to himself, "What's he talking about? There can't be anyone with more merit than I. " So he said, "Your Reverence, if in fact there is a person with more merit than I, then please by all means share the merit on their behalf. " So the Buddha proceeded to dedicate the merit accumulated by this old beggar woman for the benefit of all sentient beings. This went on for a number of days. Every day the Buddha would use the name of the beggar woman instead of the king's name, and the king grew depressed.
The king's ministers now began discussing how to cheer him up. One of them, who was very bright and rather crafty, thought of a plan. He organized an offering of food to the Buddha and his five hundred attendants, a fine feast of fruit to be brought on platters. Then he told the servants who were to carry the fruit into the shrine room, "While you're still outside the shrine, spill the food on the ground. "
So when they were bringing the food to the temple, they spilled it. just as there are many beggars in India today, so there were then too, and the beggars came hurrying to take some food for themselves. The minister ordered the servants to beat the beggars back and, pointing out the old beggar woman, said, "Be especially rough on her. " The servants began to beat and kick the old woman to keep her away from the food. She became so angry at this that she completely lost her sense of rejoicing in the king's merit: her rage ut? terly destroyed her positive attitude.
That day when the Buddha dedicated the merit at the meal, the king's name was back in the prayer.
Now there were many disciples present who were very disturbed at this and entertained a great deal of doubt; they could not under- stand why the Buddha had in the first place replaced the king's name with the old woman's, then later replaced the old woman's name with the king's. They asked the Buddha, and thus gave him an opportunity to explain that situations are not only shaped by the karmic process, but also demonstrate the extreme importance of our
attitudes. In fact, our mental attitude is the most crucial factor in any situation.
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6
V ows
"'~:;'or the practice of Dharma to be truly effective, two things are r necessary. First, you must see that the essential nature of sam- sara is suffering and, on the basis of a thorough understanding of this suffering, desire to be liberated from unenlightened existence. Second, you must come to an appreciation of Enlightenment, or Buddhahood, and generate the desire to attain it. In this way, you make a choice between samsara, which you abandon, and Enlightenment, which you determine to achieve.
Although it may seem contradictory, in order to practice Dhar- ma, we actually need to be just as concerned with the world as we are with Dharma practice-not in the sense of being caught up in worldly projects and schemes for making money, but in thinking about what it really means to live in this world. For example, we are human beings and subject, therefore, to the sufferings characteristic of our condition: birth, old age, sickness and death. We also belong to one of the six realms of samsaric existence, which encompass the experience of every being in this world. We must meditate again and again on the sufferings that attend each one of these states. This is the kind of concern with the world that is crucial for the practice of Dharma.
74 The Dharma
The Three Levels of Vows
Those who take ordination (dom pa [sdom pa]) as monks or
nuns do so because they understand that involvement with the world
is difficult and essentially fruitless. They take ordination to simplify
their lives and direct themselves toward practice. Ordination is most
important because it forms the vessel for our practice of Dharma. If
we think of the Dharma as nectar, fine beer, or cream that is being
poured into a bowl, then clearly, the vessel must be clean and
without leaks. If not, whatever is poured into it will be spoiled or
lost.
There are three levels of taking vows: the Hinayana or outer
level; the Mahayana or inner level; and the Vajrayana or secret level. The ordination described above corresponds to what the Hinayana teachings call PratimokSa, the vows of individual libera- tion, (so sor tar pay dom pa [so sor thar pa'i sdom pa]). It is the outer level of commitment to practice. The inner level corresponds to the contents of the vessel, which is the Bodhisattva vow in the Mahayana tradition. This is the development of compassion for all other beings and the deepening awareness of emptiness as the ultimate nature of all phenomena. The secret level is Vajrayana practice, like adding something to enrich the liquid in the vessel and make it even more delicious, as we might add milk, sugar, or salt to tea.
Many of us have taken a certain step in committing ourselves to the teachings, whether or not this is reflected in formal ordination. We may have vows of the layman, of the novice nun or monk, or of a fully ordained nun or monk. Many of us have taken the Bodhisattva vows, and all of us who are involved with the Vajrayana path have some commitment to the tantric vows, samaya [dam tshig].
We often fail to live up to vows we have taken, and when we fall short, Dorje Sempa meditation is very beneficiaf. Jt is also helpful to have a clear idea of just how difficult the vows may actually be to keep. Many people feel that a monk's vows or nun's vows, for exam- ple, are very difficult to keep, while the Bodhisattva vows are easy to keep and the Tantric vows involve no effort whatsoever, as if they kept themselves. Actually, the reverse is the case. Ifyou are looking for vows that are easy to keep, the easiest by far are the monk's and nun's.
The famous Indian teacher Atisa, who brought the teachings of the three yanas to Tibet, once said that when he undenook the prac- tice of Buddhism, he first took the vows of a novice and then full or- dination. By being scrupulously aware of the various rules of monastic conduct, he was able to preserve these vows without a single infraction. Later he went on to take the Bodhisattva vow only to find that he was breaking it quite regularly-several times a day he would catch himself in a particular thought or action contrary to its spirit. But he would not let an hour pass before he had recognized this, openly confessed it, and reconfirmed his dedication to the Bodhisattva vow.
Then after he had taken the tantric vows he compared the number of times he fell short to the particles of dust that would col- lect on a polished metal plate in a dust storm, or to the drops of rain in a downpour. His infractions were continual.
When people heard of Atisa's repon, they began worrying: "You seem to be saying, Lama, that once we have begun Vajrayana practice, there is no hope of achieving Enlightenment, because our vows will be continually broken. "
Atisa replied, "No, that's not the case at all.
