Rev. Danny Fisher

Just a Buddhist Minister Trying to Benefit Beings

Month: November, 2009

Check Out My Article “No Buddhists in Washington?” at Religion Dispatches

I’ve got a new article up at one of my very favorite websites, Religion Dispatches, today.  The editors gave the piece this tease:

Buddhism, which has a larger US population than either Islam or Hinduism, has had a sizable and growing impact on American culture. So why no representative on the Obama administration’s Advisory Council on Faith-Based and Neighborhood Partnerships?

Read it here.

Our friend James Shaheen, editor and publisher, kindly gave the article a shout-out at the Tricycle Editors’ Blog, along with a reflection about “Buddhist life in the capital” from Sharon Salzberg, “who holds retreats in Washington, DC frequently.”  Take a look!

Hey, Angelenos: Come See Don Farber at University of the West Tomorrow Night!

Image via Tricycle: The Buddhist Review.

Hey, Angelinos:  Don’t forget to come see Buddhist photographer Don Farber’s lecture at University of the West tomorrow.  It’s at 7 p.m. in the WASC Room of the ED Building.  Directions are here.

A Gift of Dharma for 11.30.09

Today’s quote comes to us from the Ninth Khenchen Thrangu Tulku, Karma Lodrö Lungrik Maway Senge, one of the great masters of the Karma Kagyu School of Tibetan Buddhism.

Born in Kham, Tibet, in 1933, Thrangu Rinpoche was recognized as the ninth Thrangu tulku by His Holiness the Sixteenth Karmapa and Tai Situpa.

At Thrangu monastery, he undertook the traditional education, and completed two preliminary retreats. His official biography reports:  “At sixteen, under the direction of Khenpo Lodro Rabsel, he began the study of the three vehicles of Buddhism while in retreat. At twenty-three he received full ordination from the Karmapa.”

He fled to Tibet in the wake of the Chinese occupation of the country in 1959, he was later summoned to Rumtek Monastery, where he was asked to help with the preservation of the Kagyu teachings.

After earning a Geshe Lharampa degree at a Gelugpa monastic refugee camp and then his Khenchen degree at Rumtek, Thrangu Rinpoche was named abbot of Rumtek and the Nalanda Institute for Higher Buddhist Studies at Rumtek.   In this position, he served as the personal tutor of the four principal Karma Kagyu tulkus:  Kunzig Shamar Rinpoche, His Eminence the 12th Khentin Tai Situ Rinpoche, His Eminence the Third Jamgon Kongtrul Rinpoche, and His Eminence the Twelfth Goshir Gyaltsab Rinpoche.

In 1976, he founded the Thrangu Tashi Choling monastery in Boudhanath, Kathmandu, Nepal.  He also founded the retreat center and college at Namo Buddha in the Kathmandu Valley, and the Tara Abbey nunnery and a medical clinic in Kathmandu.  In Sarnath, India, he established the Vajra Vidya monastery as well.  In addition, he is the abbot of Gampo Abbey in Nova Scotia, and serves as the teacher at several centers in the United States, including the Vajra Vidya Retreat Center in Crestone, CO.

He currently serves as the senior tutor to His Holiness the 17th Gyalwang Karmapa, Ogyen Trinley Dorje.

His many, many truly remarkable books include Aspirational Prayer for Mahamudra; Buddha Nature: Ten Teachings on the Uttara Tantra Shastra; Buddhist Conduct: The Ten Virtuous ActionsCrystal Clear; Daily Life as Mahamudra; Distinguishing Dharma and Dharmata; Essentials of Mahamudra: Looking Directly at the Mind; Everyday Consciousness and Primordial Awareness; Essential Practice; Five Buddha Families and the Eight Consciousnesses; Four Dharmas of Gampopa; Four Ordinary Foundations of Buddhist Practice; Guide to Shamata Meditation; A Guide to the Bodhisattva’s Way of Life of Shantideva; The History of Buddhism in IndiaIntroduction to Mahamudra Meditation; Je Gampopa’s The Jewel Ornament of Liberation; Journey of the Mind: Putting the Teachings on the Bardo into Effective Practice; King of Samadhi; The Life of the Buddha and the Four Noble Truths; The Life and Spiritual Songs of Milarepa; The Life and Teachings of Gampopa; The Life of Tilopa and the Ganges Mahamudra; Looking Directly at Mind, the Moonlight of Mahamudra; Medicine Buddha Teachings; The Middle-Way Meditation Instructions of Mipham Rinpoche; The Ninth Karmapa’s Ocean of Definitive Meaning; An Ocean of the Ultimate Meaning: Teachings on Mahamudra; On Buddha Essence; On Gurus and Devotion; The Open Door to Emptiness; The Ornament of Clear Realization; Pointing Out the Dharmakaya; The Practice of Tranquility & Insight; The Seven Points of Mind Training; Showing the Path of Liberation; A Song for the King: Saraha on Mahamudra Meditation; Songs of Naropa; A Spiritual Biography of Marpa, the Translator; A Spiritual Biography of Rechungpa; The Spiritual Song of Lodro Thaye; Teachings on the Practice of Meditation; Ten Teachings from the 100,000 Songs of Milarepa; Three Vehicles of Buddhist Practice; The Tibetan Vinaya: Guide to Buddhist Conduct; Transcending Ego: Distinguishing Consciousness from Wisdom; The Twelve Links of Interdependent Origination; and The Uttaratantra: A Treatise on Buddha-Essence.

His official (and terrific) website is http://www.rinpoche.com.

Here’s the quote:

What then, is the correct Mahamudra practice?

The ordinary mind is itself the correct practice. That is to say, to let the ordinary mind remain in its own natural state.

If to this mind one adds or subtracts anything, it is then not the ordinary mind but the so-called ‘mind-object’ [Yul].

To make not the slightest intention and effort to practice, and yet not to be distracted for a single moment, is to practice the natural mind correctly.

Therefore, as long as you can keep your Self-awareness, no matter what you do, you are still practicing Mahamudra.

A Gift of Dharma for 11.29.09

Today’s quote comes to us from Jetsunma Tenzin Palmo, a Tibetan Buddhist nun in the Drukpa Lineage of the Kagyu School of Tibetan Buddhism and the founder of Dongyu Gatsal Ling Nunnery in Himachal Pradesh, India.

Born in London, Ani-la converted to Buddhism as a teenager, feeling a natural affinity toward Tibetan culture.  In 1964, when she was just twenty, she went to India to explore Buddhism more deeply.  There she met her teacher, His Eminence the 8th Khamtrul Rinpoche, and became one of the first Western women to ordain as a Tibetan Buddhist nun.  (She later received the full bhikshuni ordination at a special ceremony in Hong Kong in 1973.)

After studying with Khamtrul Rinpoche for six years, he instructed her to undertake intensive retreat practice at a monastery in the Himalayan valley of Lahaul.  After several years of study there, Ani-la sought more solitude and began practicing in a tiny cave near the monastery.  She practiced there for twelve years–the last three “in strict retreat.”  

In 1988, she left India for Italy, where she spent a few years teaching at Dharma centers around the country.  In 1993, at the request of her deceased teacher and the lamas of the Khampagar monastery in Himachal Pradesh, India, she began work on the creation of a nunnery.  Constuction of Dongyu Gatsal Ling Nunnery began in 2001 and is almost complete.

In 2008, Ani-la was given the title of “Jetsunma,” which means “Venerable Master,” by His Holiness the 12th Gualwang Drukpa, Head of the Drukpa Kagyu lineage.

She is the author of Reflections on a Mountain Lake: Teachings on Practical Buddhism, and the subject of Vicki Mackenzie’s extraordinarily popular book Cave in the Snow:  Tenzin Palmo’s Quest for Enlightenment.

Here’s the quote, from Ani-la’s Reflections on a Mountain Lake:

There is a film called Groundhog Day, which is really a Buddhist movie because this is exactly what the plot is about. For those of you who haven’t seen it, it’s about somebody who had to relive the same day again and again until he got it right. He started out with an extremely negative attitude, and so throughout the first day he created a lot of negative causes.

People related back to him from his own level of negativity, and so he had a very bad day. Then the next day he had to experience the same day all over again. Then again, and again. He became desperate to find a way out. He attempted suicide many times, but the next morning, there he was again in the same room and the same bed. The date hadn’t changed, and the same song was playing on the radio. His attitude underwent many, many changes, until in the end he spent most of his time trying to help people. He forestalled tragedies he knew were going to happen because he had lived the day over so many times, and his whole attitude gradually turned around into working out ways to help others. As his inner attitude transformed, the day gradually got better and better. Finally, he was able to break through to a new day.

The important thing is how we respond to our situation. We can transform anything if we respond in a skillful way. This is precisely what karma is about. If we greet situations with a positive attitude, we will eventually create positive returns.

If we respond with a negative attitude, negative things will eventually come our way. Unlike the scenario in the movie, it doesn’t always happen right away. We can be very nice people but still have lots of problems. On the other hand, we can be awful people and have a wonderful time. But from a Buddhist perspective, it’s just a matter of time before we receive the results of our conduct. And usually it is true that people with a positive attitude encounter positive circumstances. Even if the circumstances do not appear positive, they be transformed through a positive view. On the other hand people with negative minds complain even when things are going well. They also transform circumstances, but they transform positive ones into negative ones!

Both our present and our future depend on us. From moment to moment, we are creating our future. We are not a ball of dust tossed about by the winds of fate. We have full responsibility for our lives. The more aware we become, the more capable we are of making skillful choices.

A Flower from the Venerable

One of our Ph.D. students at University of the West, Venerable Hyun Gak Sunim, served as the English translator for Master Sul Jung Sunim, the P’ang Jang (or, spiritual head) of the Chogye Order of Korean Buddhism, during his recent visit to the United States.  Master Sul Jung came to the Detroit Zen Center from November 5th-8th for a series of events, including lecture, a precept ceremony, and an ordination ceremony.  Representatives of the Chogye Order of South Korea were tasked with selecting one venerable from all of the members of the Chogye Order in North America for this duty, and they selected Ven. Hyun Gak.  This was not only a great personal honor for her, but a point of pride for our university to be able to say that one of our students did this.  We in the Religious Studies Department were especially proud of her.

Ven. Hyun Gak has been a friend since I first came to the institution as a student.  (If memory serves, we were the only two doctoral students to begin in the spring semester of 2007, so we did all of our orientation activities together.)  Among other things, we travelled with some of our fellow classmates to Taiwan in January 2008.  She has one of the best hearts of anybody I’ve ever known, and has been more of a teacher for me than a colleague. 

As usual, she came back from her trip bearing gifts.  I received the flower pictured above (the big one), which has been at my shrine keeping me company until recently.  It has reminded me of something Sakyong Mipham Rinpoche wrote in his book Turning the Mind into an Ally, pg. 7:

A society of hard and inflexible minds is a society that is incapable of nurturing the flowers of love and compassion. This is the source of the dark age. We tend to question our goodness and our wisdom. When we question these things, we begin to use seemingly more convenient ways to deal with our problems. We are less ready to use love and compassion, more ready to use aggression. So we have to continuously remind ourselves of basic goodness.

Follow

Get every new post delivered to your Inbox.

Join 45 other followers