The Buddha

The Buddha (Shakyamuni) which means “awakened one” was clear that he did not want his teachings to become a religion or dogma. In fact, when he was getting ready to pass and leave this life – his students gathered around him and asked for one last teaching. The last teaching that he chose to give his students out of all those that he could have  chosen was simply to admonish them to not believe anything anyone had taught them – including himself – unless it accorded with their own experience. The Buddhist path is an experiential path and the wisdom which we discover is experiential wisdom as we begin to follow and practice the teachings.

So what does it mean when we take refuge in the first of the three jewels the Buddha?

The Buddha is the prime source of authority and inspiration. The Buddha who was simply a human being like all of us shows us that we too in this lifetime by practicing and following the path can also become “awakened” and in doing so can free ourselves and even others from suffering and the causes of suffering. His life and teachings show us that there is a most excellent path which will lead us to realize our own awakened Buddha nature in this lifetime. It is up to us to follow his teachings. No one can walk this path for us.

In Vajrayana Buddhism, we also establish a relationship with a lama who has committed their life to following the Buddhist path and teachings. The lama becomes our spiritual friend who assists and inspires us in understanding the teachings and path. We are fortunate indeed in Ottawa to have established a relationship with Anyen Rinpoche as he reaches out to bring the BuddhaDharma to the West.

The Dharma

This leads us to the second of the three jewels, namely, the Dharma – or the teachings of Buddhism. The Dharma could be described as our road map – or perhaps today – our GPS – that keeps us on course towards awakening fully in this lifetime for the benefit of ourselves and others.

It is said that the Buddha “turned the wheel of Dharma” when he gave his first teachings of the four Noble truths 2500 years ago. Before he passed, it is said he gave over 180,000 teachings in his lifetime all of which in some way constitute the Dharma.

As Westerners who are examining the principles of Buddhism, these concepts can be placed into a traditional educational analysis. There is a teacher. There is a path. There are teachings some complex and difficult. If we listen to the teacher and follow the teachings on the path then we will reach a destination known as enlightenment.

The fact that the teacher says to examine the teachings closely to ensure that they accord with our own experience is also a fairly easy concept for our Western mind to grasp as it appears very similar to the scientific method which might be argued has become the modern Western religion. And a teaching which encourages our individual critical thinking is consistent with our Western individualistic way of approaching our relationship to our own life path.

We know that if we want to climb to the peak of a mountain, we need to develop the skills of a mountain climber but also we need to know and understand where we are going in order to accomplish our goal.

We have the example and inspiration of the teacher Buddha Shakyamuni who reached the pinnacle of spiritual achievement, in one lifetime and fortunately he has left behind the Dharma or his teachings which allow us to learn where we are now and how we can begin to climb that spiritual peak ourselves.

So the first two jewels are not too difficult to appreciate – an inspirational teacher and goal and the teachings or instructions on how reach that goal.

The Third Jewel – The Sangha

But what is it with the third jewel – the Sangha ? Originally the Sangha was a non-hierarchical monastic community of monks and nuns who took vows of celibacy and devoted their lives to meditation and study. And in doing so helped lay people on their spiritual path.

And apart from any individual biases on this topic, surely this cannot be the spiritual path for our current western culture and market place. In truth this third jewel of Buddhism – the Sangha – no longer exclusively means a monastic community.

Around Anyen Rinpoche, Sanghas have “sprung” up in Denver, Ottawa, Florida, Santa Fe, and California . We all have come to know of ourselves as being part of a supportive community of fellow practitioners which – we call our Sangha.

However, if we are not going to be monastics it is a legitimate question to ask why today Sangha is still regarded as the third jewel of Buddhism and still regarded as such an essential part of the path and practice.

We all enter the path individually based on our own life circumstances, curiosity and dispositions . We approach this study of Buddhism and meditation like we would any other study with intellectual study and then experiential practice.

If the goal is to realize the true nature of mind – why isn’t it enough to study and practice and practice and practice and study with the teacher until we begin to experience the profound changes that occur in our lives when we start to integrate the Buddha’s profound teachings in our lives?

Why do we need the Sangha ? – Yes, we are a group of fellow practitioners but often we don’t have a lot in common except that our individual life circumstances have drawn us to this path at the same time and geographical location.

I am guessing that many of you have learned as I have – how to learn on your own through school or work study . In fact, in school when the teacher would assign group assignments – it seemed an almost impossible task as there were so many diverging views on how to best approach the assignment. There was a feeling of an immediate loss of control over what the grade or outcome might be because everyone had to participate and we would be marked as a group.

With this study of BuddhaDharma – it is already complicated enough and we don’t have much time in this lifetime to waste so why is it so essential to take refuge in this third jewel – the Sangha – and will we also be marked as a group?

I have to confess that the idea of learning with or through a Sangha of fellow practitioners really didn’t make a lot of sense to me at the beginning. Practicing meditation as a group made a lot of sense. I know from my yoga background – that there are aspects of practice that are enhanced dramatically in a group setting instead of alone.

But until Rinpoche’s continual teachings of Bodhichitta began to slowly sink in, I didn’t understand how this jewel of the Sangha was so essential to this path.

I have been fortunate to have been part of Rinpoche’s Denver Sangha as it was just in its very beginning stages and now feel completely part of the family as it has grown over the years to now encompass the running of the new Centre. It is unquestionable how impressive the accomplishments are of this Sangha – but even more impressive – as one very experienced practitioner once remarked- is how warm, loving and supportive each of the Sangha members are in their support for each other.

Right from the beginning Rinpoche was always clear in the fundamental importance of Bodhichitta to our practice path. The motivation to engage in the practice for the benefit of all sentient beings is essential if we are to progress towards our goal of awakening in this lifetime.

As it turns out, the goal itself of this most excellent path is inseparable from the motivation to enter and engage in the practice for the benefit of others. If we miss or forget Bodhichitta in our practice we miss the path entirely.

This is where the jewel of Sangha suddenly drops into its rightful place. Sangha above all gives us the container and mirror of relationship amongst other fellow practitioners. In this relationship we do of course practice together and study the BuddhaDharma but in doing so we are constantly required and reminded to return to the generation of Bodhichitta – and to combine wisdom and compassion for our fellow Sangha members , our selves and all other sentient beings.

This is not to say that being part of a growing Sangha is easy. We will still find ourselves judging each other or losing our generosity or patience with each other or forgetting to generate Bodhichitta for each other. However, when these situations arise they represent opportunities to realize the importance of this third jewel to our practices and to re-commit to supporting each other and Rinpoche in his teachings of the Dharma.

This third jewel is as essential to our ability to progress on this path as is the cultivation of Bodhichitta itself is to our practice.

David

Postlude : – because Rinpoche likes to end with a joke!

I started this piece off with a passing reference to the Holy Grail. The other night at the Dharma group, some of you said you had never seen the closing scene in Monty Python and the Holy Grail – where Sir Arthur and the Knights of the Round table had one last challenge – to cross the bridge of Death – but first they had to answer the Bridge Keeper – 3 questions. I have put the link to that closing scene below. Sometimes I think trying to answer the question – What is Sangha is like trying to answer Question  number 3 in the Video below .

We think we know the answer but it is way trickier and important than we often understand.

Lots of love to all,

David

Check out this video on YouTube:

With Love,

Sarah

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

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

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

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

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

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

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

In the Dharma,

Sarah

Recently, a group of us gathered in Crestone Colorado for the first Level 1 retreat based upon Anyen Rinpoche’s most recent book, Dying with Confidence. This group is comprised of people from a variety of places coming together in Crestone: California, Colorado, Florida, Washington, New Mexico, Nevada, Pennsylvania, Utah, Wisconsin, and Canada.

In many ways, we are a diverse group with a span of differences in age, personality, experience, distance traveled to attend the retreat, etc. Despite our differences, we have a unity of purpose : to learn the practice of Phowa so that we can help both ourselves and others when the time comes to die. We are the first group of practitioners receiving this wonderful gift. We will set the example and build a foundation for those who follow.

Our focus for this retreat was learning the basic practices for mastery of wind energy. Mastery of wind energy (Tsa lung) is essential for a Phowa practitioner. The practice of Phowa is a forceful means of enlightenment: the ejection of the consciousness through the central channel. As Rinpoche stated, the channels rely on the body, wind relies on the channels, and ability to experience the mind’s intrinsic wisdom relies on wind.

One’s state of mind is directly related to wind energy. Carried along our karma and afflictive emotions, which express as agitated wind within the physical body, we continue to circle in samsara. If we do not develop stable wind energy within the body, then just so, our discursive mind will also be unstable and will lead us again and again to self-attachment.

As we progress in training in wind energy, meditative concentration increases, and glimpses of wisdom are experienced. These glimpses of wisdom expand and become more frequent with continued practice, and we gain familiarity with bliss, clarity and non-conceptuality. The view becomes more subtle. Rather than the aspect of logical analysis or intellectual understanding of the teachings, here we are specifically developing experience in meditation. It is through this experience of wisdom we are able to benefit not only ourselves in our own death, but also benefit others because we are able to recognize what is going on with others around us.

In being present to receive these teachings as well as having the life situation to be able to practice these teachings, I feel very privileged to be a part of this beginning. I am also aware of the great responsibility that comes along with it.

“The strength of an act does not follow completion of the act, it depends on your motivation.”

Anyen Rinpoche

Rinpoche spoke about the importance of our motivation, the pure two fold motivation of the Secret Mantrayana: Bodhichitta and pure perception. We must keep clear in our minds the intention to benefit all sentient beings, this will make our practices transcendental rather than worldly. The nature of samsara is like a dream; non-existence. What are outer appearances, really?

More than motivation, we must also be diligent and patient in order to master the Tsa Lung practices. Rinpoche advised daily practice over a long period of time as a essential for mastery. We had many questions trying to clarify and pin down exact details; but it really seemed to come down to development of experience through consistent practice. These questions will be clarified as we practice more and attend the remaining levels of the Dying With Confidence training with Anyen Rinpoche.

In addition to diligence, we must also practice generosity. This could be viewed as material, but more importantly knowing generosity as the abandonment of self-attachment. What would this generosity look like? It could appear as giving the time and effort to support the other members of your small group, making the connections between you very important through meetings, emails or phone calls. It might look like you realizing that you can be flexible, and don’t have to have things just the way you want them. How do you think the generosity of selflessness might look?

This brings in the aspect of faith and devotion. Do you have enough faith in the teachings and devotion to the teacher to keep going even when you are not sure you get it yet? Thinking of the incredible kindness and patience of Anyen Rinpoche, without which this opportunity would not be possible, as well as how truly amazing all of the causes and conditions that had to be just so for this retreat may bring rise to your faith and devotion. What if Rinpoche had chosen to stay in his Shedra in Tibet, what if Allison and Rinpoche missed meeting each other in Nepal, what if you had not noticed the flyer for this retreat…it goes on and on.

So, it’s simple, right? Take some motivation, add diligence and patience, generosity, mix in some faith and devotion and wah-lah! The key to all of developing and maintaining all of these ingredients is vigilant self-examination. It’s very important that we change our deeply ingrained habit of looking for fault on the outside. The fault always lies within. Ask yourself honestly, why am I doing this? Am I progressing? Is my self-attachment lessening? How can I be more generous? Our egos are tricky little beasts. Through self-examination, we have the ability to correct what needs to be corrected – once we see the afflictions as they arise in our minds, they will fade in the light of awareness. Set your intention and watch carefully, act mindfully.

Rinpoche envisions groups of Phowa practitioners across the country and even the continent, all working together to support the dying. Eventually, our growth will include both retreat space and a residential center for spiritual support for the dying. Developing a solid foundation for such a substantial undertaking is critical – if one builds a crystal palace on a mountain of ice, the crystal palace will slide off. Our beginning efforts are laying a solid foundation for the long term effects of his vision.

Please share your general experience with these practices – what is working, what is difficult. Only share what is appropriate for a general audience, keeping samaya in mind.

Allison and Sarah

We have heard Rinpoche speak of the Shedra in Tibet which was started by his root lama Tsara Dharmakirti. In Tibet, the construction of stupas, statues and temples is very important, viewed as the best way to accumulate merit and purify obscurations. Rinpoche participated not only in fundraising for the creation of the Shedra, but also in the actual physical construction of the building. When they first began the creation of the Shedra, there were only 13 monks! Tsara Dharmakirti performed a special ceremony to bless the land, and foretold that this Shedra would become well known in time and be of great benefit to the dharma.

A tent was the only shelter for Tsara Dharmakirti and the monks at first. The elderly monks knew how to construct stone walls and to do carpentry work, so they taught the other monks. When they broke ground for the first time, they built a cabin/hut for their lama, and a wing of small rooms that housed three monks each. This was a long shelter, with walls separating one room from another, all in a line. A tarp was used for the roof.

As you can imagine, the tarp did not provide much protection from the cold of Tibet, so after about a year, there was more construction to do. A tiny shrine was built; the walls were of dirt. At this time the monks numbered about twenty – and increasing. As more monks arrived at the Shedra, another shelter was added, and so the earthen building continued to grow. It took about two days of work with mud and rock to add on a single shelter to the building.

Tsara Dharmakirti, who was in his seventies at the time, was always present during construction. He came and would help or simply sit and be with his students/monks. His presence was inspiring and supportive for Rinpoche and the other monks, and was of great significance in keeping a pure motivation for those working so hard on the building.

Many years later, fundraising for an even larger building began. Rinpoche and other monks departed to travel throughout the region of Amdo. For several months, the monks begged for offerings of money and yak butter for the construction of this large temple, as well as food. In gathering the resources for the new temple, Rinpoche and the other monks did not taken even a penny for themselves, all was for their lama and the new temple.

In Rinpoche’s own village, every single family made a donation which was equivalent to one year’s salary – and this with pure motivation and rejoicing. The energy towards creating the temple only grew as people came and saw for themselves what was happening. The villagers worked alongside the monks, not only volunteering their time and skills, but also bringing their own food and clothing. Trees and stones were cut, trucks came in to help move materials and this inspired cooperation allowed the building to be completed in only 8 months. The temple was easily raised through the single mindedness and generosity of many with time, energy and material support. Imagine the dedication and devotion that the monks must have had to donate everything they could, and this for years. Today this temple is home to 500 monks!

If you have spent time at our new building, you certainly have seen Rinpoche in attendance. Like his lama before him, Rinpoche is present with students that are working for the Dharma. His presence and support is an excellent remembrance for us to keep the pure motivation of Bodhichitta as we work together. We as the fortunate students of Rinpoche can aspire to emulate the monks who gave it all to the Dharma for years.

As Westerners, we have a tendency to give with the unspoken expectation of receiving something in return. If we give with this anticipation of what might come back to us, we are short changing ourselves as well as others. Thinking in this way, we are unable to accumulate merit; we are unable to purify our karma and obscurations. Without accumulating merit and purification, how can we hope to help ourselves or others?

We should not limit our motivation, thinking only of the benefit we personally will or might receive. We should keep in mind the greater purpose we seek, the benefit for ALL. The smallest act can have the greatest result when it is done mindfully with pure motivation. If we can keep this pure motivation in our hearts and minds as we work, dedicating our efforts to the benefit of all, then we can we certain that our merit will be increasing day by day, week by week, month by month, until we establish ourselves and all beings in the state of enlightenment.

Emaho! Amazing!

Love from
Sarah

October 1st at 5 PM until October 2nd at 6 PM, 2011 at Orgyen Khamdroling Dharma Center : an exciting opportunity to practice with Rinpoche and raise money at the same time! Similar to a charitable sporting event like Race for the Cure, each participant will be getting sponsors to donate money for him/her to do this 25-hour Practice Marathon.

FAQ’s:

Do I have to attend the whole thing? You don’t have to attend for all 25 hours.

Is there a cost to attend? Aim to bring at least $100 in donations- this is in place of any entrance or registration fee.

What if I have never done this practice before? No problem! The intention to do something good for others is the only prerequisite.

How do I collect donations? Direct your sponsors to this website to donate by PayPal, or collect cash or check donations and bring them to the event.

How do I sign up? RSVP to Ananda, moontara@hotmail.com, or if you are on facebook, sign up at the event page:http://www.facebook.com/event.php?eid=200278176705999

Please find more information here!

Please sponsor a participant by the hour or with a donation! 100% of the proceeds will support the upkeep of our new Dharma Center.PLUS, Sponsorship/donations to the Medicine Buddha Marathon are tax-deductible! Orgyen Khamdroling is a 501(c)3 non-profit organization!

P.S. Additional fund-raising opportunity – we are also collecting gold –old, broken jewelry or anything else made of gold. This is a great way to trade unwanted stuff for cash for our Dharma Center. Also, please ask your friends and family if th…ey might have pieces to donate- this allows them to generate merit as well! If this interests you, please reply to this or bring your gold to the next Sangha gathering and ask for Leigh Ann.

Our new center is really coming together – there have been many dramatic changes these past weeks. It’s really wonderful to see the impact of our hard work and cooperation together. We are a strong and dedicated team – can you feel the love?

This weekend on Saturday from 10 to 2, we are going to be at the center preparing the space for our first home-slice shedra! Please join us for organizing, cleaning and straightening. Especially, Rinpoche hopes that folks who haven’t been regularly volunteering for work will take this chance to come and help out.

Speaking of shedra, please take a minute to register if you have not already! Join us for teachings on Popa Tulku’s Distinguishing the Views and Philosophies, a meaning commentary on Ju Mipham’s Beacon of Certainty. This text lays out the entirety of the Nyingma path from the door of refuge all the way to entering the path of Secret Mantrayana. Shedra starts September 10 & 11. Click here for more information or register now!

Save the date of Sunday, September 18 for our Center’s Welcome Party. Please join us as we open the center to the public. The festivities being at 6pm. We will have light refreshments, aspiration prayers and listen to words from Anyen Rinpoche. Friends and family welcome! Check out our gift registry, if you are so inclined!

Congratulations on all of your hard work! See you soon.

In the Dharma,

Sarah

P.S. If you want to be a part of our first order of cushions, either for yourself or for the center, please let me know by tomorrow ( Friday, September 2nd ) afternoon. Sets of cushions cost $75 wholesale + shipping; however, to get this price, they must be left at the center for group use. Cushions for personal use must be bought at full price for $105 + shipping. See the cushions by following this link and scrolling down.

The cushions are being order from Zen Dust/ Zen Works, a zen community that sponsors their monastery through their cushion business. We are really happy to support their temple by buying cushions from them. Eventually, our goal is to have 50 matching cushions available at the center.

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

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

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

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

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

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

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

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

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

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

And, have a wonderful Nyungne!

With Love,
Sarah

If you attended Medicine Buddha Monlam, you know how strong and beautiful our prayers were for the healing of all beings. If you didn’t attend, we missed you!

We wanted to update you on the progress in buying the church at 3300 Josephine. We have reached a final purchase price after several rounds of negotiations, multiple inspections, and evaluations by various experts. The deadlines in our contract to purchase the building are approaching fast, and we still need to raise approximately $15,000 to reach our goal amount, which will cover the down payment and repairs that are required before closing. We need to reach this goal by July 14, in order to close by July 28.

At Monlam, Anyen Rinpoche expressed his gratitude to everyone who has been so generous and supportive. He told a story about when he raised money for his monastery in Tibet, and most families in his village gave an amount equal to their entire annual income. He also hiked through the mountains with 40 pounds of yak butter on his back, collecting donated butter to go toward the monastery. They surpassed their fundraising goal, and the monastery was rebuilt beautifully! Rinpoche asks us all to participate strongly now, and be as generous as possible.

If you pledged to give, please send in your pledge now. If you haven’t pledged, you still have an opportunity to be part of this effort to participate in the spread and preservation of Dharma.

Please donate now by:

1. Following this link and giving through Paypal

or

2. Send a check to :

Orgyen Khamdroling

c/o Tom Kowalski

2756 Pleasant Valley Rd.

Fort Collins, CO 80521

I hope that everyone who wants to see the building has now been able to do so. Here is a link to some pictures if you haven’t checked it out yet. If you have questions, please contact me, Sarah, or Tom.

Thank you! I feel blessed to know you all. Rinpoche said that having our own building will strengthen us as a Dharma family.

Yours,
Ananda, Eileen, Sarah, and Tom

Anyen Rinpoche shares an uncut lineage which can be traced to the source of the healing practice – the Buddha Shakyamuni himself! But why is this unbroken connection to the beginning of this practice important? The passage of these teachings directly, from teacher to student, all the way back tells us that that nothing has been lost; it’s a living heritage that we can count on. The blessings of this practice remain powerful and undegraded. Anyen Rinpoche wants to share these blessings with us here and now. Amazing!

What’s more, there are many examples of practitioners who have attained complete realization based solely on Medicine Buddha Practice. Anyen Rinpoche’s root lama Tsara Dharmakirti, having perfectly mastered this practice, achieved the ability to heal both him self and others. Atisha himself tells us that that among the most beneficial practices we can do in the degenerate time (i.e. now) is the Medicine Buddha. Moreover, the majority of his disciples took up Medicine Buddha as their only practice.

Another wonderful thing to know about this practice is that it is excellent for everyone, from beginners to experienced meditators. According to the understanding and capacity of each individual, there are many methods to gradually uncover the depth and subtly of this profound teaching. For example, a person new to the practice may relate best in an outer way, such as making beautiful offerings, performing the three types of cleansing, and reciting the sadhana with mindfulness to their aspiration, practice and dedication of merit. A more experienced practitioner, in addition to the outer method, may apply the inner or even the secret method, with a greater focus on faith, devotion, and visualization. Medicine Buddha is accessible for everyone, it is inclusive and flexible.

Medicine Buddha promised to protect sentient beings in the degenerate times. In “An Excellent Vase of Nectar” , the aspirations of eight Buddhas were made manifest through their devotion and vast uncommon prayers. When we read these aspiration prayers, we find that the myriad sufferings of sentient beings are described in detail. This allows us to reflect further on the common sufferings of all living beings.

Our suffering results from our afflictive emotions – and any ordinary being in samsara necessarily possesses afflictive emotions simply by taking birth in samsara. Our afflictive emotions are related to the manifestation of illness in our bodies. None of us will escape this suffering which joins us through the rivers of birth, old age, sickness and death. When we are deeply aware of our own and other’s suffering, our feeling of connection is enhanced, and our desire for freedom from suffering, both for self and others, is strengthened.

This brings us to the single most important requirement for the practice of Medicine Buddha: the perfectly pure motivation to benefit others. With this motivation, we can accomplish all things. We exchange our happiness and health for the suffering of others. We develop a strong foundation of Bodhichitta, without which we cannot attain the realization of Dzogchen.

Patrul Rinpoche tells us “ Knowing one, realize all.”

If you have attended the Medicine Buddha Monlam in the past, or are planning to attend for the first time this year, we would love to hear from you. Tell us about yourself!