a Dzogchen / Mahamudra blog

Three Asparas at Angkor Wat

Month: October 2004 Page 5 of 6

Online Kagyu Study Group

I have been thinking recently about setting up a Online Dharma Study Group, and wondered if anyone out there was interested. Perhaps I could briefly describe what would be involved, and also some background to how it might be organised?

The group study would centre around a Yahoo e-group, like those such as DWBN-chat, which would have open membership. Involvement in the group would be open to anyone with an interest in the materials.

Gampopa – Jewel Ornament of Liberation

My idea is to systematically study a text, starting with Gampopa’s ‘Jewel Ornament of Liberation’. The reason for this is that it sets out the path (from a Kagyu perspective) in a systematic fashion, step by step, from Buddha Nature right through to Wisdom and Buddhahood and beyond. So it covers pretty much the major areas of Dharma from beginnings on the path right through to Enlightenment.

Gampopa - Jewel Ornament of Liberation
Gampopa – Jewel Ornament of Liberation

The group would go through the text, section by section, over a period of perhaps 6 months or a year. For each section in turn, the facilitator of the group would put forward a number of discussion points. They would then provide a focus for reflection and discussion on that section, though the discussion wouldn’t be limited just to those points of course. After a certain period (perhaps a week) or when the discussion of that point begins to wind down, the group would move on to the next section, triggered by the facilitator of the group.

Those involved in the study would need a copy of the text studied. There are 3 English language translations available, and I believe the text has been translated into other languages too. For each section studied, the idea would be to read the materials, spend time reflecting on them, and then meditate on them, holding the sense of understanding in one’s mind as one pointedly as possible. On the basis of that reflection and meditation, people can bring questions to the discussion, respond to questions etc. People could bring in quotes from other sources which were relevant, their life experiences … basically anything which is relevant to the section under discussion.

The inspiration for the structure of the group comes from another online group which studied a different Lamrim text (a graduated series of teachings) which I took part in some 3 years ago or so. It seemed those involved (including myself) found great benefit in the study, and learnt a lot from the process, and from each other.

Online study – informal yet systematic

I have been thinking for a while it might be nice to have such an online study group, studying Kagyu Dharma, in an informal, yet systematic way. Several people in the past have suggested they would like to be involved in something like this, but were not in a position financially to go somewhere for the study, or perhaps didn’t have a group of people in their locality to study with. So an online group seems like a useful addition to the various supports to practice which are available. The idea of the group is obviously to add a new support to practice which would work alongside those we already have. The group would be open to all, whether Kagyu, other Buddhist, or even non-Buddhist, as long as the person had a genuine interest in the materials at hand.

I would be happy to facilitate the group, coming up with the set of topics for each section, and do the appropriate admin work. The success of the group would obviously be down to how much each person involves themselves in the study, reflection and discussion.

What’s the level of interest?

I’m basically bringing this up (here, and elsewhere) to see what the level of interest is. It would need a certain amount of interest to get the group off the ground. Though people could join in at any time of course, the ideal would be to be involved at the start, as the text starts with fundamentals like the four ordinary foundations – precious human birth, impermanence etc, and so there is some sense in building from the ground up.

My thought is that when this text is finished, the group could move on to study other materials, such as 3rd Karmapa, Rangjung Dorje’s ‘Aspiration Prayer of Mahamudra’, for example.

The ideas above are not fixed or final, and are open to discussion. They are simply based on how this other group successfully operated. If people have an interest in the group, and would like to express the desire to take part, then perhaps they could email me at my Personal Email or they could add comments here of course.

Compassion, Judging and Wisdom

Some reflections on Compassion, judging the correctness of actions, and Wisdom – in response to a discussion on a Buddhist list about a particular collective action that had taken place there.

I’ve been reflecting quite a lot the last few days on these discussions on the list. Two themes which seem to have recurred in these discussions were …

Was it compassionate to do this particular action?

and

Did we do the right thing, or act in the best possible way in doing so?

In reflecting on the nature of compassion, and it’s application to this event, one thing which struck me this week was that in a sense the issues around this act aren’t really just about compassion as such. Trying to judge whether an action was useful or right for someone isn’t just about compassion.

The motivation of compassion

Looking and reflecting, it seems to me that compassion is very much a motivation, it’s the desire to help, if you like, to respond to someone’s suffering. It’s not really the choice of action, or how you choose that action as the right one, but actually the motivation behind actions, as it were. In the Theravada teachings compassion is described as the response of loving kindness (Metta) when it meets the sufferings of a being. It’s what is drawn out of you in terms of feeling and motivation, in a sense. You care, you empathise and you wish to help. In that sense, compassion is the desire to act to relieve that suffering.

The motivation to help
The motivation to help

When we act on the basis of that compassion, that desire to help, then how do we express that …. how do we choose which action to take in order to help?

The way we help is through wisdom

Well, what struck me this week (and I may be entirely up the garden path with this, as they say in England), what struck me is that the way we choose how to help is through wisdom, not compassion. The working out of how best to help, the sensing of it, the judging of it, this is a function of wisdom, not compassion. To act to help requires that we see things as they are, and then know what is needed .. and these require wisdom. It struck me that all 5 wisdoms – mirror-like wisdom, discriminating wisdom, wisdom of equality etc, all these are needed to truly see things as they are, and to know the best course of action to help that being. In that sense, compassion is the fuel, the desire to help, and wisdom enables us to know what best to do.

Of course, on another level, it’s hard to tell where compassion leaves off and wisdom takes over … as compassion as Bodhicitta … both relative and absolute is pretty much indistinguishable from wisdom.

How do we know the right choice?

And then, how do we know if the action that we did take is the best or correct one? Well, here it struck me that we pretty much don’t know, nor ever will know. What vantage point can we take that will enable us to judge? Wherever we stand in the field of conditions will give us a view which is reflective of that particular vantage point. There is no absolute or objective position from which we can judge. The Buddha taught that only another Buddha can fully know karma, and all its intricacies, and only a highly realised being can see the nature of dependent origination in full.

So we think we see a good response somehow to our actions, but at that point things may look good, but later on, that may change. Or vice versa.

The Chinese farmer story

There’s a story in Chinese Buddhism about a man who bought his son a horse … and he thought that this was really good … a good action, coz his son loved it. Then, the son fell off his horse, breaking his leg, and was therefore unable to plough the fields of their farm. Oh no, what a bad thing buying the horse was! Then, the emperor’s troops came through the village, and took all able bodied men off into the army to fight. In the battle, everyone was slaughtered. Now the old man thought that buying the horse for his son was a good thing, as it had saved him from going off to battle to be killed. So it was good, then bad, then good, or so it seemed to him from his particular vantage point, from the particular set of conditions from which he could see.

Who Knows What’s Good or Bad?
Who Knows What’s Good or Bad?

So isn’t it like that for all of us, in a particular set of conditions, and able to see things from there, with a limited view of what is, and a limited view of what will come to be. So at what point can we truly judge what was good, and what wasn’t?

We can’t ultimately know

Of course, things can appear to be a particular way …. someone may seem to respond well to our actions which seemed to be guided by compassion, but I’m just suggesting that we can’t really know, ultimately know what is good or bad in that sense, so maybe to just hold those judgements very lightly, rather than to be attached to them as ‘right’ or ‘wrong’. It just appears to be so, from our own perspective, at this point in time.

One other rather obvious reflection … .it’s pretty hard to know the rights and wrongs of our actions towards ourselves, let alone towards another person. We perhaps act in our meditation, directly on our mind, perhaps by loosening our concentration. How hard to see the correctness of that action! How much harder to see the correctness of an action towards another being. And when we’ve never met them in the flesh, so to speak, but only have their words in email … how much harder still!

We do our best in the moment – and then let go

All of this is by way of feeling that perhaps what we do is to do our very best, in the moment, with our best possible motivation, as selfless and compassionate as we can muster … and try our best to act out with wisdom, allowing our wisdom to guide us … and then …. let go …. let go of attachment to the consequences of our actions, as we have no vantage point from which to judge them in other than an entirely provisional way. Not to say, let go and don’t care about the effects of that action, but let go of trying to get an ultimate ‘fix’ on it, an ultimate judgement on it. And, I guess, let go of judging others’ actions, as we can barely judge our own, with direct access to our own minds (and motivations), let alone others!

Well, that’s how it seems to me, and that’s just a reflection of the particular conditions that pertain right here right now for me …. and of course, they will change, and my sense of how this is will change too … so lightly held, gently held views, which play out in the mirror of life and mind …..

Spartacus, Sunshine and Epiphany

Driving in my car, with Aram Khachaturian’s ‘Adagio of Spartacus and Phrygia’ playing on the radio.

Aram Khachaturian
Aram Khachaturian

Just as the music swelled into the almost orgasmic crescendo, I rounded the bend in the road, and in a moment the dark clouds separated, great shafts of golden sunlight pierced the sky, and a tremendous effulgence engulfed one and all, in radiant splendor.

The synchronisation between music and sky was astounding, and my heart burst open with joy and tears.

How wonderful this creation is, how wonderful these myriad appearances, dancing before us, inviting, involving …. yet without substance or ground!

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