Looking back, take 3a (Rajgir, the first third of the very long day)

Picture: Domo Geshe Rinpoche on Massed Vultures Peak demonstrating the enlightened state: some others had better shots, so feel free to put up a better one.

In India, we were expected to behave in a way that is considered respectful by the culture, especially the Buddhist culture. Since we were clearly identifiable as Buddhist (even with Western faces), and there are many Buddhists around, we were to act the part. This meant that in public, we moved in a very traditional way. All the ordained wore robes every day. Rinpoche was (almost) always in the lead. The only exception to this was the times when there were beggars or sellers trying to access her from in front, and then 1-2 sangha members would walk in front of her to the right and left to run interference. Following immediately behind her were her 2 attendants side-by-side. It took a few days for our group to learn that you never step between Rinpoche and her attendants. The attendants during the pilgrimage rotated, so it was up to us to track who was attending on any given day. Immediately behind the attendants are the monastics (and monastic candidates), followed by the ngakphang (and ngakphang candidates), and then the lay practitioners. All dressed in modest, respectful clothing. All the women with long hair wore it up in the top knot of a yogic practitioner, and most wore long skirts. This respect discipline was also maintained at meals. Rinpoche, of course, always goes first. But in India, even lining up to eat was done in this order. If an ordained person walked in, they were shuttled to the front of the line, monastics before ngakphang. As a group, we learned this discipline fairly well and members reminded each other when necessary to help us maintain the discipline. Rinpoche commented that she appreciated the respect we showed by maintaining this order. It was clear to the locals from our discipline, that we are practitioners, and we were shown a lot of respect by them.

Early on the morning of Jan 13th we left Bodhgaya by bus for a very long day. As alluded to by others, it was longer than we bargained for. All our bags were in the luggage compartment - where it turned out they would stay for a day and a half. Mostly with us in the passenger section, we brought our chod drums and the jolas (monks & nuns bags) that we carried everything around in (our rare and precious toilet paper, wet wipes, rupees, etc). On the bus, Rinpoche launched into an impromptu teaching in response to questions (presumably by one or both of her attendants who were sitting hearby). Fortunately, Jugney brought a hand-held recording device rather than the marantz, and it was whipped out, so at least part of the teaching is recorded. Menma has posted some very nice notes covering some of the main points.

What follows is my recollection of part of the teaching that Rinpoche gave us on the bus on the way to Rajgir. If there are errors in memory or interpretation, they are mine. At the time Lord Buddha Shakyamuni attained full enlightenment, he apparently thought it (the method he used) could not be taught to others. When Lord Buddha went to Sarnath, located his 5 mendicant companions and sat on the grass, god-realm beings (not enlightened, but very long-lived and powerful from a human perspective) handed him a 1000-spoked golden wheel and strongly requested that he teach (hence we get the expression,"turning the wheel of dharma" The dharma is the teachings, and to turn the wheel is to teach the path to enlightenment). Having been requested, he taught from his own experience, thinking perhaps it would benefit others to replicate what he had done. This is the beginning of Theravada Buddhism.

note: Even today, Buddhist teachers and lamas tend to only teach if they have been requested. So, as their students, we request frequently, and our specific topics of interest have great influence on what teachings we receive. Many of Rinpoche's students in the Milwaukee area are in the healing professions, so we get a lot of teachings on healing, because we request them all the time.

Once Lord Buddha began teaching, many people would come to him with their problems. As the Buddha gave advice, and saw the positive results, the "remedies" developed. Eventually, he realized that the path could be taught. As this process continued and increased, the seeds of Mahayana Buddhism were planted and nurtured. Lord Buddha himself became a remedy.

Several hours later, we arrived at Rajgir (Massed Vultures Peak). The peak gets its name from a rock formation that, from one angle, looks like a mass of vultures roosting together. It was a favorite place for Lord Buddha Shakyamuni and many of his followers to stay, meditate and have teachings. It is here that the Heart Sutra, one of the most precious teachings of Mahayana Buddhism, was given. The teaching is so important, that it is considered the second turning of the wheel of dharma, and is essentially the birth of Mahayana Buddhism. N. Pema posted a wonderful translation of the Heart Sutra, so I refer you to that posting. If you have no significant exposure to Buddhist thought, I don't guarantee you will understand it. You might want to get a commentary or two for that purpose. (Heck, even if you do have significant exposure to Buddhist thought, you will probably struggle with the teaching.)

On a neighboring peak, across from Massed Vultures Peak, is a beautiful temple built by Japanese Buddhists. The Zen Buddhists from Japan are of the Mahayana tradition, by the way (as are Tibetan Buddhists.) Rajgir is rich in history and important to Buddhists, Jains and Hindus. More information on Rajgir can be had here:

http://en.wikipedia.org/wiki/Rajgir

We arrived, and it was only a short wait until the aerial ropeway would open and take us up to the peak of the Japanese temple. The ropeway seats are similar to those of a ski lift, but only hold one person each. They do have a restraining bar across each seat for safety. For those who had not been on a ski lift before - or were afraid of heights - it would be a bit of a challenge - and each person had to ride alone. We were lined up for the tram in our tradition formation. This afforded me a good position from which to be near Rinpoche as she took her first lift ride. She was delighted by the experience and it delighted us to observe her. One attendant and Jugney were sent before Rinpoche in case they needed to assist her to get off the tram. Pema followed her and I followed Pema. The ride over the hills was wonderful! Quiet! Scenic! And it was the most trash-free area I had seen in India thus far. Pema had her camera hanging out the back of her tram so I suspect she has a picture of me riding in my little one-seater, but I didn't get around to asking her if that was what she was doing.

The Japanese Temple and stupa at the top is absolutely beautiful. To the side of the stupa, from the temple, is the constant and rhythmic sound of a deep drum. We circumnambulated the temple, which is white. On each of the four sides is a large, gold image of one of the major events of the life of Lord Buddha. They include his birth, enlightenment, teaching and death. Many pictures were taken and I hope some are posted here. After circumnambulating the stupa, we entered the Japanese temple and joined Rinpoche in bowing before the images of Buddha to the rhythm of the drum, which is traditional in the Japanese Buddhist tradition. The drum beater was so pleased by our respect that he offered holy pills to Rinpoche (Changchub actually received them on behalf of Rinpoche).

Then we took a path over to Massed Vultures Peak. First you go down from one peak to meet the path that goes up the other peak. The 'path' was paved - if you consider loose stones with steps at uneven intervals and pitched rather than flat to be a paved path. It was treacherous and difficult. We had to watch each step. Apparently the rainy season really wreaks havoc on the path and it does not seem to be maintained. Rinpoche commented that one advantage of pilgrimage was that it forced you to stay grounded. You must watch where you step, and so you cannot afford to become a space cadet - all airy fairy. Once we met the path up, we found it easier going. True enough, we were now climbing and working hard at it, but the paving was smooth. The steps were still a bit uneven, but it was in much better shape. Below Vultures Peak are a couple of caves. They are believed to be sites where Lord Buddha Shakyamuni spent a great deal of time in meditation. There is a altar in each cave and pilgrims stop and do prayers and prostrations there.

At one of the caves, Rinpoche stopped to rest, and Changchub told a small group of Tibetans that this is Domo Geshe Rinpoche. The title "Rinpoche" seems to have a strong effect on Tibetans. They approached one by one, bowing their heads down in the traditional request for a blessing. Again, I was close enough to observe the interaction. As each would bend down, Rinpoche would touch him or her on the top of the head at the crown with the knuckle of a bent finger and in that time she appeared to be checking that one out energetically, and then providing some energetic assistance depending on what she found. In response to one older woman, Rinpoche was very pleased and said to her several times "Om Mani Pema Hum". The woman was delighted at Rinpoche's response and responded back. My interpretation was that Rinpoche determined that the woman had said many 'manis' in her life with great devotion which had had a greatly beneficial effect on her spiritual development, and Rinpoche was giving her very positive and supportive acknowledgement of her great efforts. With a younger woman, Rinpoche said something like, "oh, no" and she did some work on that one. Again, I did not ask what, but only observed. When a high level lama gives a 'blessing', it is more than just a rote prayer. The recipient actually gets an energetic/spiritual check up, and some help - depending on what is indicated. It is sort of like the "nursing process." We do an assessment, and then we plan interventions based on that assessment. Rinpoche does an assessment, and then plans her interventions based on her assessment. Maybe we can call it the "guru process?"

We continued to the top of Massed Vultures Peak where there is a shrine, and a view out over the valley that is awe-inspiring - even if much of the valley below is shrouded in smog. Many people were gathered there, and we went to an area over to the side, and together we read aloud the prajnaparamita. (Again, I refer you to N. Pema's posting of the Heart sutra.) After most of the others had left, we circumnambulated the shrine. Rinpoche did a precious demonstration of the buddhas free from suffering. Several people took a picture of it and I hope one of them posts it here. I think we all want copies!

The walk down from Vultures Peak was much easier than the walk up. After reaching our bus, we headed out for another hour or so's drive to the ruins of Nalanda University.

The very long Day....to be continued......

may there be a rain of dharma

Looking back, take 1 (Mahakala Cave & tenzhuk)

Pictures: Mahakala cave entrance; N. Jugney & Pema Dorje @ Mahakala cave monastery (notice the monkey on the roof behind them); Charnel grounds

Our last few days in India were so full and fast that we did not have time to get to an internet cafe, so here in the Amsterdam airport, where we have an almost 5-hour layover, I will reflect back on those days.

On our last full day in Bodhgaya, we actually spent the morning on a "field trip" to Mahakala cave. It was here that Lord Buddha Shakyamuni reputedly spent 6 years meditating before he went to Bodhgaya and attained full enlightenment, so he was still Prince Siddhartha at the time. Here too, a famous meditator (I am unsure who as I sit here in the airport) meditated and saw Mahakala in the interior come to him. The cave is small and sits high on a cliff side. There is a small Tibetan monastery at the site that maintains it. The bus drove us to the foot of the cliff side and we took the steep path upwards - needing to stop and rest several times. At the foot of the path is another site important to tantric Buddhism - although it is not marked. One of the 8-great cemeteries was located here. This place was charnel grounds, where the bodies of the dead were left unburied to decay. It was where high level meditators (highest yoga tantra) went to meditate on impermanence and to develop fearlessness. Rinpoche had explained a bit of this process to me privately. What follows is a compilation of the private conversation and notes from her teaching at Mahakala cave.:

The very fast path to enlightenment is that of highest yoga tantra. Being very
quick, it is a bit like being in a high- energy pressure cooker. Under high
pressure, even the smallest defect will show clearly. In order to clear obscurations and return to purity, one must be fearless of this, enduring it in order to clarify quickly. When the yidam manifest in this form, they are not shown as peaceful (i.e., lovely features, smiling and dressed in jewels, etc); they are shown in wrathful form (fearsome appearance, typically holding what appear to be weapons and bones). It is indicative of their high energy, and fearlessness. The weapons are implements to cut the ego-centrism and all those obscurations that keep us bound fast to samsara and suffering. When Chenrezig (aka Avilokiteshvara and also Quan Yin), the Buddha of Compassion, appears in wrathful form, he is Mahakala - a fearsome sight. But the
wrathful form has as much compassion as the peaceful form. It is in our perception of the form that we have obscurations. How fearless are you in facing up to your impurities? Too much of our energy has been stolen from our actual being and come outside where it has become very dense - like molasses. This is the hardest energy to train. We need a process from which the denseness/confusion is removed. Much of our suffering is located in this denseness. During meditation (especially on the removal of obstacles) the wrathful buddha comes in order to remove obstacles.) Don't play with these practices (i.e., protector practices). It is wrong to spread the protector practices around the world. This is not Tibet under persecution. People may use these to seek power. It will not be beneficial to you to say, "Oh, now I am so
powerful." When we need it, the protector will come to us to remove this denseness & confusion.

Rinpoche said we had the fortunate karma to be able to stand on the outer site of one of the 8-great cemeteries of highest yoga tantra - and to always remember this.

Rinpoche soon sent Chonyi and John ahead of us with offerings of tea and other items, as well as rupees, to the monastery. When we arrived, the monk who is caretaker there met us. Rinpoche introduced herself and asked for tea for the group. As we waited for tea, we sat and Rinpoche gave a teaching. A western woman with dark hair came to Rinpoche and began to ask her questions. I did not follow the entire conversation, but at one point, Rinpoche asked the woman where she had seen her before. Had she come to see Rinpoche in NY? in Kalimpong? Did she recall? The woman reported nothing that I heard. If she knew, she was not saying. Rinpoche then said that it must have been somewhere, because the woman still carried Rinpoche's blessing on the inside and that she should do practice more diligently.

When tea came, it was Tibetan butter tea. I've had butter tea several times, and I must admit I was less than enthused. However, this butter tea was actually good. So for any butter tea aficionados out there, the butter tea at Mahakala cave is outstanding.

After tea, we went into the cave and offered katas. Then everyone squeezed in and as a group we read the Mahakala prayer 3 times; we circumnambulated the small stupa at the monastery and went back to sit again. The monk who had first met us came and sat and talked with Rinpoche. He had attended Drepung monastery, but had left before obtaining his geshe degree. Rinpoche joked with him about being a half-geshe - using the inside terminology that apparently those who have been through the Geluk monastery system know. He and Rinpoche laughed quite a bit over that. Rinpoche asked who his teacher was - his root guru. He told Rinpoche the name of the Rinpoche who was his root guru, and it was someone that our Rinpoche knew as a friend. Rinpoche seemed to light up on the inside at hearing the name. Rinpoche held her hand to her heart as she reported that he had been a dear friend. She then "checked" the monk more closely (typically Rinpoche does not check those who are not her students so closely. I think this is partly to respect their privacy and partly to conserve her own energy). Rinpoche told him that the blessing of his guru was still alive in him, and that his guru loved him (as was apparent to her when she saw the blessing alive in his interior). He became so enthused that he went and brought a kata that had been blessed by his root guru to show Rinpoche. Then Rinpoche pressed her palms together and requested on behalf of his root guru (who has passed away) that he honor and hold his monastic vows strongly. She asked him to share one special teaching that he recalls from his root guru; he mentioned something about meditation. The monk told Rinpoche that when she arrived at the monastery, he felt the same energy from her that he had felt with his root guru. It was a wonderful moment to witness. Deki took pictures of the monk, and perhaps she even has a video of the interaction. I am not sure. Her camera can do both. I posted pictures from this encounter on a subsequent posting.

Soon it was time to descend the hill. It was like running the gauntlet. Beggars lined the descent all asking for money. We had brought many small rupees, but most of us ran out before reaching the bottom of the hill. I noticed that as we descended, the children from higher up ran swiftly by a back path down the hill to line up again below and get more money. Changchub saw one infant with kwasiorkor, but mostly the beggars were well-fed. They have a steady supply of donations from the busloads of pilgrims who arrive to Mahakala cave every day.

As we left, Rinpoche commented on the children, who ran swiftly along the hills and seemed to appear and disappear like the wind. She said that those born near charnel grounds tend to return to the same types of places again and again - having an intense neediness, they return to similar circumstances. For some of them, Rinpoche had prayed that they do not return to this place again in future lives, but have lives of greater opportunity where they can make something of themselves. It reminded me that opportunity is in the mind, and if you do not think there is opportunity available to you - it won't manifest. What a blessing to have that karma changed for you by the buddhas and their sons & daughters - who reach out in great compassion to sentient beings.

When we returned, we had only a few hours to complete preparations for tenzhuk - which was done with great affection and reverence. After the ceremony, most of us stayed for some time in strong practice requesting health and long life for our precious teacher.

We invite all of Rinpoche's students to join us in strong prayers for her long life. May she remain long to benefit sentient beings. May the entire lineage support this work! and may there be a rain of dharma.

Diamond Throne

In the outer world, I suppose the most holy place in Buddhism is the Diamond Throne. Lord Buddha Shakyamuni sat to the east of the Bodhi tree (actually the Pipal tree - now known as Bodhi tree) and there he attained enlightenment. I have read that the current Bodhi tree is a 4th descendant of the original bodhi tree. They track this carefully, I understand. The trunk of the tree is protected by an enclosure, surrounded by stone walls with holes that allow you to look inside. Under the branches to the east of the trunk is a protective golden colored canopy covering the "diamond throne" - this is reputed to be the spot where Lord Buddha Shakyamuni sat. The diamond throne sits between the trunk of the tree and the Mahabodhi temple, which is situated immediately to the east. According to several traditions, the next Buddha of this world system, Maitreya will also attain enlightenment at the same spot.

A couple of days ago, Drichab and I were doing kora around the Mahabodhi temple. I really enjoy kora at this place. There is a very sweet energy to it. As we circled the temple and passed under the branches of the tree again and again, a man in a very nice business suit kept smiling and nodding at me. Then, during one kora as we rounded the corner of the temple and saw the south side of the tree, there was a group of people with monks wearing brown robes near the wall that surrounded the trunk of the tree and the diamond throne. A narrow gate in the wall was being opened and they were being allowed inside in small groups. This same man walked right up to me and said that it was a group visiting with a minister from Singapore, and that he was bringing them here to the Bodhi tree. He looked straight at me and said, "Do you want to go inside?" (How many languages can you say "YES" in?) So he shuttled me up front with the brown-robed monks. When a man who was guarding the gate moved to stop me, the man who invited me to go in said something in another language, and I was allowed to pass. I had to squeeze through the gate sideways - and right there beside me was the trunk of the Bodhi tree; and right before me was the diamond throne. I was able to do prostrations, make prayers and touch my forehead to the golden enclosure. I took a couple of pictures, but I do not have the connections to upload them. So that will have to wait until I return home. I was so fortunate to be right there at "ground zero." However, let me put this in perspective.



Yesterday as Rinpoche was giving a brief teaching to some pilgrims from Boston who heard her bestow lay vows under the Bodhi tree, and requested an appointment with her, a scholar of Buddhism who was among the group (a retired minister of tourism in India) asked about Maitreya. (Reputedly, Maitreya will also attain full enlightnment in Bodhgaya at the same spot under the Bodhi tree. You can see how this sets up every Maitreya-wanna-be to arrange to come to Bodhgaya and try to become conspicuous. I saw one such person when I was doing kora one day.)

In her response, Rinpoche asked him if the prophesy referred to Bodhgaya - this Bodhgaya - and to this tree. Then she said something like, "I say it like an American. I swear to God, it is not about the bodhi tree. The seat is on the interior," as she points to her heart center. They say that for a week Lord Buddha Shakyamuni sat and gazed at the bodhi tree with his eyes unblinking. He was not looking at the bodhi tree. He was looking at the interior. She waved her hands in front of her eyes to demonstrate. You could have done this and he would not have seen. He was not looking outwardly.

May everyone find the diamond throne in their own inner heart
and may there be a rain of dharma.

Here we are in Sarnath

pictures: Yes, there are deer in Deer Park;
Stupa at Sarnath from a distance


(updated Jan 7th in Bodgaya)
Here we are in Sarnath, the site of Lord Buddha's first teaching; the first turning of the wheel of dharma. Rinpoche taught us sitting on the grass literally in the shadow of the stupa that sits over the site. As Rinpoche taught, several Tibetans noticed the robes and came over and listened. When we took refuge right there on the grass with half prostrations, several Asian men who were circumnambulating the stupa left the path and walked around us in respect so as not to walk between us and the stupa as we were prostrating. Rinpoche explained the circumstances of Lord Buddha's first teaching. After attaining enlightenment, Lord Buddha walked all the way to Sarnath - to Deer Park. It is a long ways to walk. He found the 5 mendicants who were his previous companions, and they saw that he was no longer emaciated. At first they made fun of him, calling him "fat", but then they saw that he had 'qualities' and they sat on the grass and listened to him teach. Rinpoche told us of the visions he saw (as Lord Buddha sat to teach, he saw a vision interior. There were 1000 gold thrones. He circumnambulated 3 of them and then sat on the 4th. On the interior, Brahma offered him a 1000 spoke golden wheel. Indra and other worldly gods requested him to turn the wheel of dharma in order to benefit all sentient beings. So much light went out from his body that it lighted the 3000 worlds.) and what they meant (Lord Buddha is the 3rd Buddha of the 1000 Buddhas that will teach in this world system.) I wish I had more time on this slow computer to put in detail. Perhaps when we arrive in Bodgaya tomorrow I will find another location and come back and edit this with detail of the teaching.

Rinpoche then commented on the 4 Noble Truths that Lord Buddha taught:

• Suffering exists (confusion and imbalance is obvious. They came from an original dysfunction.),
  
• Suffering has causes (Confusion and imbalance talks to itself and produces even more imbalance and confusion) ;
  
• The causes can be removed (perfection is possible. The original confusion can be cleared away. One can return to purity and be completely free of dysfunction);
• The method of removing the causes (the noble 8-fold path: Right: speech, action, livelihood, effort, mindfulness, concentration, attitude, and view).
  

She gave a more western slant to the teaching because we are almost all westerners (with the exception of John, who is Indian).

Again bringing in the idea of personality - our confusion and suffering will end with the healing of our personality. We are suffering from our personality - sitting in its strategies. Don't look at yourself; don't lean on your personality. (Look at Inner Guru instead.) When we release our grip on personality and let it heal - (authors comment: or rather let Inner Guru do his/her work with us.) Then you will finally be you. Our practice is an old, high practice. Doing it is the way to heal the personality. If you are feeling upset, disrespected, incapable - then do your practice.

We are in a nice hotel here. I even sent down my laundry to have it washed. The bed is actually soft and does not bottom out. Sheer luxury for a pilgrimage. Tomorrow we are back to guest houses and a simpler daily schedule. We walk everywhere with our malas doing mantra. I am amazed at the deference with which I am treated by many of the Indian people. They see my robes; they see my silvering hair; and they assume something. I am not sure what exactly - but I am treated like a holy woman - even though I am clearly American. What is a holy woman? How would you define it? What makes one holy? More things to think about. I'd better do LOTS of practice to live up to that.

may there be a rain of dharma

Questions of pilgrimage

Before I left Wisconsin, I posted questions that arose in my mind regarding pilgrimage. This computer is VERY slow - and we pay for time on it, so I am not going to open a new window and search for the post to get the exact wording. However, there was something in there about "Who am I willing to become?"

Coincidentally enough (or not), Rinpoche began us off in Delhi with a teaching on personality. It is far too rich to go into here, but a few points bear on my own question. She spoke of personality as a set of habitual ways and strategies we use to interact in our life. We keep using the same set over and over - even the obviously dysfunctional ones - and identify them as ourselves. "This is my personality. It is how I am." However, that is not true. Our true selves are not our personality. We can change strategy. Hence, we can change personality. First we have to realize it is a choice. Rinpoche enjoined to hold our personality lightly - like meringue - and not lean too heavily on it. Use it skillfully, realizing it is a tool, but not us. Be ready to change it as indicated.

Rinpoche added to this insight when she taught here in Varanasi on impermanence and death. One reason we fear death is because we mistakenly identify this personality, which is impermanent and will be gone at our death, as ourselves. If we align with reality and do not hold so tightly to our personality, we will not fear death. It is about living without fear and transforming. so now it circles back to the original question.....Who am I willing to become?

To be continued.......

may there be a rain of dharma