What brought you here to read this?

To be reading this material, you must have done much work in previous incarnations. To be able to recognise the value of these teachings is very significant: we find we have a natural leaning or feeling towards this subject.

There are three Jewels in Buddhism, traditionally called the Buddha, Dharma and Sangha. The Buddha represents Buddha Shakyamuni (though there are many Buddhas), the Dharma is the teachings of a Buddha, and the Sangha is the upholders of these teachings, in the form of an unbroken, oral lineage.

When we practise, we use words, but there is also a ‘feeling’. This ‘feeling’ is the planting of the seed of liberation: it’s an opening up – we have removed the lid! Opening up is a deep appreciation and trust for these teachings, and also for the knowledge holders: this is called devotion, but not a ‘belief system’ of devotion. Here, we have a sense of proof, inference and therefore trust, which is gained through practice – thus we are connecting to the sublime.

These feelings may directed at a living person, or at those who have gone beyond – or just at an atmosphere of compassion. Supplication to enlightened beings does nothing for them, but much for our own transcendence, as we not being so attached to our worldly ideas.

The saying “As above so below” means here that we are using something more powerful than our present conceptual state to recognise our own true nature. It is not me worshipping that.

If we see words as merely words, we will have one understanding. If we see words as having meaning, this will be of another level of understanding. If we see words are describing an actual experience, this will have a deeper understanding. The same goes for respecting others: we can see others as ordinary people or we can see them as Buddhas. It all depends on our insight – this insight changes everything.

Sometimes, when we practise, we may just be reading the words and going through the mechanical routine, and we can get a little jaded. What is important is the genuine atmosphere of appreciation and compassion. We may not understand all the words, but the intention is pure.

I often worry that I am not pronouncing the Tibetan prayer text properly, and am not totally sure about all the symbolism. But if I were Buddha, I’d be looking at the genuine heart of a person, and not at how clever they are! However, there are some teachers who are quite laid back, and others who may be very precise in the rituals (who can be a bit scary!) – the type of teacher you are attracted to at a particular time will depend on your temperament and the manifestation of that teacher. They don’t all have long beards and talk quietly…their purpose is to wake you up (and sometimes irritate you)!

Unless we have acquired much merit from previous life times, we will not even hear of these teachings: they will not make sense or seem boring. So count yourself extremely fortunate! I know I do.

Tony

Ordinary refuge and bodhicitta prayer

In the Buddha, the Dharma and the Supreme Sangha

I take refuge until enlightenment.

By the benefit of practising the paramitas

May I attain Buddhahood for the benefit of all sentient beings.

Special refuge prayer

Namo

The empty essence, Dharmakaya

The lucid nature Sambogakaya

the manifold compassionate energy, Nirmanakaya

In these I take refuge until enlightenment.

Special bodhicitta prayer

Ho

To establish every single being

In numbers vast as space,

In the state of Buddhahood

I will realise the self-knowing awareness, the Dharmakaya

Through the instructions of Dzogpa chenpo