The Great Sun of Wisdom Prayer

Namo Buddhas of all directions,
please open my mind.

Namo Bodhisattvas of the ten Bhumis,
please awaken my love.

Namo Gurus of the three Dzogchen Lineages,
please awaken my wisdom.

Namo Dewas of the four Tantras,
please awaken my compassion.

Namo Dakinis of the three realms,
please awaken my power.

The beginning prayer of the Learning Practice of the Buddha Path gives us the opportunity to open our hearts and minds to the innate love, wisdom, compassion, and power within.

In order to call up the positive energies within us, we call on deities, yidams, enlightened masters, etc. Each verse shall be briefly explained in order to aid in the prayer and its visualizations.

Namo, as discussed before, is Sanskrit for “I pay my respect and homage to…”

Namo Buddhas of all directions, please open my mind. In this first line, we are calling all Buddhas of all directions to please open our minds. Buddhas here refers to all those fully awakened beings. Their presence is always with us. They are always surrounding us, always protecting us, and always guiding us. Traditionally, whenever there is a reference to all directions, these directions are summarized as ten directions: the 4 coordinate directions (east, south, west, north or similarly front, right side, behind, left-side), the four directions in between (southeast, southwest, northwest, and northeast), and finally above and below. In total this is 10. As an extension of this, each directional ‘point’ then expands into the 10 directions as well. Each one of these points further expands into 10 points and so forth. Finally, all space is filled unendingly with points of light representing the countless Buddhas.

Namo Bodhisattvas of the ten Bhumis, please awaken my love. Bodhisattvas are regarded as the ‘sons of Buddhas.’ Bodhisattvas are present within the human realm as well as appearing in other forms to assist with our awakening. A bodhisattva, briefly stated, is one who pledges to remain in the samsaric world to assist all sentient being to fully awaken.

The 10 Bhumis (Tib. sa bcu) are the traditional levels of Bodhisattva:
1. The Joyus (Tib. rab-tu dga’-ba, Skt. Pramudita)
2. The Immaculate (Tib. Dri ma med pa, Skt. Vimala)
3. The Light Giving / The Illuminating (Tib. ‘od byed, Skt. Prahakari)
4. The Radiant / The Flamming (Tib. ‘od phro ba, Skt. Arcismati)
5. The Hard to Conquer (Tib. sbyang dka’-ba, Skt. Sudurjaya)
6. The Manifest / The Presencing / The Face-to-Face (Tib. mngon-du byed-pa, Skt. Abhimukhi)
7. The Far-Reaching / The Far-Going (Tib. ring-du song-ba, Skt. Durangama)
8. The Unmoving / Immoveable / Unswerving (Tib. mi-gYo ba, Skt. Acala)
9. The Excellent Knower / Great Discernment (Tib. legs-pai blo-gros, Skt. Sadhumati)
10. The Cloud of Dharma (Tib. chos-kyi sprin-pa, Skt Dharmamegha)

Within Vajrayana, practices and teachings will often refer to the 5 Stages of Realization (also known as the 5 Paths). These 5 Paths are further broken down into 37-Branches and are an integral part of the Sutra Vehicle of Vajrayana. The 5 paths (and the 37-Branches) appear in the latter portion of the Sutra section of the Buddha Path and will be discussed there.

For now, it is interesting to note that a first level Bodhisattva is attained at the third level of the 5 Paths which is after the completion of 22 of the 37-branches. It is interesting that many great masters, in their biographies, are referred to as “clearly attaining the first level of Bodhisattva.” So being a Bodhisattva at even the first level is considered of great merit and results from great learning, contemplation, and training.

Namo Gurus of the three Dzogchen Lineages, please awaken my wisdom. Gurus refer to present and former lineage masters of the Dzogchen lineages. The three Dzogchen lineages refer to the Bodhisattva lineage, the Longchen Nyingthig lineage, and the Khadro Nyingthig lineage. Each carry a body of teachings, practices, and levels of realization unique to their respective path which all ultimately link at their final result of full awakening to our Buddha-Nature.

Namo Dewas of the four Tantras, please awaken my compassion. Dewas (Tib. lha) refer to wisdom deities associated with the 6,400,000 Tantras. These Tantras are initially divided into the four divisions, which are:

1. Active – Kriya Tantras. These are action based with emphasis on practices using our body and speech.
2. Elaborate – Ubhaya / Carya. Here is an interim stage where conduct is based on those of Active (the previous division) and View is based on Yoga-Tantra (the following division).
3. Yoga – Yoga-Tantras emphasize contemplative practices of meditation.
4. Supreme – These are the category of unsurpassable Tantras of skillful means and discriminative awareness. Further, this division is divided into Mahayoga, Anuyoga, and Atiyoga (Dzogchen).

Namo Dakinis of the three realms, please awaken my power. Dakinis are the female “sky-dancers” who carry out enlightened activity and guide us along our path of practice. The Three realms in which these sky-dancers inhabit are Desire Realm, Form Realm, and the Formless Realm. The Desire Realm includes the Six Realms which appear in other parts of the practices: God, Demi-Gods, Human, Animal, Hungry-Ghosts, and Hell realms. Form and Formless Realms are additional realms of Gods. Mind you, when Vajrayana Buddhist refer to being born in one of the God Realms, it is quite different from the concept of a permanent Heaven commonly found in Christianity and many other religious traditions. Within the God Realms, a being is still subject to impermanence and karmic residues which propel one back into other realms upon their deaths.

With the completion of this prayer, using our full attention and thinking, we have open our mind and the energies of love, wisdom, compassion and power to fully awakening.

As a guide to our training and learning, we call upon the powers and mind of Manjurshri in the following portion of the Learning Practice.

The world is a wonderful place…for sure. So many things are screwed up! We can never run out of people and situations to help out.

Do you realize that if everything always went your way, if you never ran into obstacles, if you always succeeded at every situation, there would be absolutely no reason for you to ever learn anything. You would in fact already know everything that you needed to know.

I think that each one of our lives would be rather boring. Its kind of like one of those car rides at amusement parks where no matter what you do, you can’t crash. Where you cannot get off track. As soon you are old enough to realize that you cannot mess up….you get really bored.

So, as we become increasingly aware of the problems throughout the world, we are increasingly given opportunities to make a difference.

These last 3 days, I have faced the usual number of problems and obstacles. However, I have somehow not taken any of it personal. In fact I feel like I am running around looking for problems to work on – well at least ones that I think I can make a difference. There are plenty of big stuff with which I will never be able to do much. The trick is to find the ones that are small enough to help out.

Keep looking for those problems. Trying to help fix problems: Its the best place for all of us to spend our time.

Many Dharma Blessings,

Geoff

Tulku Thondup in his book “Peaceful Death / Joyful Rebirth” writes about the importance on making progress while we still can…namely, in this lifetime (and presumably while we have the mental capacity to practice).

Tulku Thondup, in his writings, says that once we have died, there is a period of time (one of the Bardos) when our mind is acutely aware and open. However, because we lack a physical body to ‘ground’ our thinking, we have a very difficult time with staying focused.

While we inhabit a human body, we have a much better ability to focus even though we are not as aware and open. The same body that provides more stability is also a handicap to our ability to modify and alter our thinking.

So once we die, we have a greater ability to alter our thinking and direct our future path but we must rely on our practices done while we were alive to establish focus. The more training and development during our life, the greater background and tools we have to call on once we die.

Tulku Thondup emphasizes that the time of death and the interim periods prior to taking rebirth are extremely important junctures on our path. Preparation through practice and mental stabilization have untold benefit after we have died.

We all have the opportunity to use our time and energies now for the benefit of all sentient beings including us.

Many Dharma Blessings,

Geoff

I have mentioned before scientific research on meditation and contemplative practices. I was recently reminded about the importance of a daily practice to replace negative and destructive thinking with positive, aware, and open thinking. Research on the brain functions not only give credence to Buddha-Dharma methods but are also explaining why such practices work.

Khenpo Choga Rinpoche has often reminded me that it is very important to repeat my meditative and contemplative practices often. Repeatedly he reminds me that initially we learn (through hearing, studying, reading). Next through practice, we become familiar and accustom to the essence of the Dharma-teachings. Finally by “sitting” (meditative practices) with our experience, the essence of the Dharma become an integral part of our being.

When it comes to destructive/negative thinking (aka emotions), I see the benefits of practices come in two waves. The first is on those situations where we think before we respond. The second is on the immediate responses to a situation.

The first level of success, from training and practice, comes from interrupting a pattern. We are given methods to interrupt negative responses, thinking, and emotions to situations throughout most practices. Within the Buddha Path, my daily practice text, there are methods and reminders throughout. This is the thinking method applied to stop a pattern before we get caught up in a negative path. Hopefully I interrupt a pattern before I am caught up in negative thoughts which can result in negative actions if left unchecked.

We all hold habitual patterns that can raise their ugly head when confronted with the right circumstances. From what I see, whether these patterns have been formed in this life or have been carried over from a past life is not so very important. A negative/harmful habitual pattern, no matter its origin, is to be eliminated.

The second level of success is much more subtle and long-time coming. This second wave is when we eliminate the patterns completely from our thinking. The negative response is no longer available. This is where a negative emotion does not even arise when faced with a situation. In traditional teachings, my teachers have referred to this as burning all the seeds of negative thinking from us. For example, once the seeds of jealousy are completely burned, it is not possible to become jealous. No matter what situation arises, we can no longer elicit that emotion.

From what I have experienced, these changes in habitual patterns happen very slowly. There is no quick fix especially when it comes to the immediate response mechanisms. I feel that we can only have affect on these after only with many hours of practice. The changes occur slowly and almost without detection to us. My best measure comes from my teacher, Khenpo Choga Rinpoche, who is most willing to access my small successes and huge failings. I still have a very long way to go. (There are still lots of seeds of negative thinking within me, I fear!)

I am not trained in Western science. (In fact, I sometimes think that I am not trained in anything really.) However, I do come across items of interest from the scientific community. Recently I came across a discussion on reactive emotions. It seems that neuroscience has identified two primary ways that we respond to situations.

The first method used by the brain travels immediately from our sense to the amygdala, a walnut-sized region within the depths of each hemisphere of the brain. This region of the brain which bypasses the so-called thinking brain functions. Scientist consider this brain function as the key to the “fight or flight” responses. Its most noted responses are associated with immediate danger which triggers fear. As I see it, this region is the key to our automatic habitual responses to a situation triggering fear, anger, jealously, desire, etc.

In the second method, our brain processes information through the frontal lobes and hippocampus regions of the brain as well as others. Through this method, our response is processed before we react. There seems to be a delay between the circumstance and the reaction.

So why do I bring this up? For me, I feel that it very well explains the two waves of benefits from mediation and contemplative practices. Initially through practice and familiarization, we can work on brain processing situations. We can interrupt negative responses and “chose” a positive response.

With years of practice, we then begin to work on the short cut amygdala process of the brain. Many scientist consider this immediate response mechanism of the brain as hard-wired into the brain. As such, only recently has there be any studies on the ability for someone to modify this brain process. I see modifying these ‘automatic processes’ as the great benefit of long-term and frequent practice.

I know of no other way for us to modify our thinking process other than spending the time with practice. There are no quick fixes. We have spent lifetimes building habitual patterns. They take time to redirect and correct.

Many Dharma Blessings,

Geoff Kaessner

Recently I received this wonderful Tibetan Calendar Program. It works great and provides great information on each day for daily practices, Duchens (the four especially auspicious days of the year), dakini days, dharmapala days, etc.

Download from here and follow the simple instructions. I is very simple to load and access: http://members.toast.net/overbeck/tib_down.html

The Tibetan calendar is a lunar calendar. Every Tibetan month there are special practices days for particular practices including, dharmapala day, dakini day, Guru Rinpoche day, Medicine Buddha Day, etc. Additionally, each full and new moon are considered special practice days. On top of this we have the annual anniversaries of special days including birth of Buddha, birth of Guru Rinpoche, etc.

All of these days are normally difficult to track since they are all tracked on a lunar calendar. Even calendars sold here in the United States with Tibetan photos or sacred paintings (thangkas) fail to list even the most sacred Tibetan anniversaries. My guess is that calendar making companies use the exact same calendars with exactly the same information regardless of what the photos are. Some day, someone should make a Tibetan Calendar with the nice photos that contains information for us practicitioners (Anyone want to help me put this together?)...Until then we can buy or little pocket calendar from Rigpa or use the computer version that I have linked here.

Hope you find this helpful. Oh by the way, if you are a Vajrayana Practicitioner, please note the significance of this Sunday, June 11, 2006. It is Saga Dawa Duchen. I will write some on this sacred day before Sunday.

Many Dharma Blessings,

Geoff