Question: How does one live in the world and do spiritual practice skillfully when one has no spiritual teacher, and how does one who already has a path live and work in a world where others don't share it?
Answer: Those who have no spiritual guide and are motivated by a strong
aspiration can practice on their own until a good spiritual guide is
found. Those who have the intention to do good things will, sooner or
later, to meet a teacher.
With the motivation to do beneficial things and to follow the spiritual
path, body, speech, and mind can be used to generate right attitude and
right actions through kindness and compassion. One should also be
motivated to develop the constant wish that all beings experience
happiness and freedom from suffering. As a result, one’s body, speech
and mind will become engaged in expressing compassion. This is a basic
preliminary spiritual practice that can be learned on one's own without
the help of a spiritual guide.
As Buddhists, we believe that we shouldn't do anything to others that
would hurt them. So you should always make an example of yourself. If
someone speaks to you in a positive way, you experience well-being;
therefore, you should speak to others in the same manner so they may
also have that experience. When you meet someone who communicates,
without words, purely motivated loving and compassionate mind-energy,
you feel clear, more peaceful. In turn, you should cultivate that same
kindness and compassion as much as possible, and then bring that
attitude of speech, mind and body to all that you meet.
So this is my advice to someone who does not have a spiritual guide: It
is not necessary for you to sit down and do formal meditation and
visualization practice. Expressing loving-kindness and compassion can
be done anywhere. There is always an opportunity for applying kindness
and compassion to others and for using your body, speech and mind in
right action. This attitude is very powerful and is the perfect
preliminary spiritual practice. Sooner or later, through the power of
your positive motivation, you will meet the right spiritual guide, and
the door will open to the spiritual path.
In the second case, you are already in spiritual practice, and you are
distracted by worldly concerns. It is important that you follow the
spiritual friend, the teacher and not go from place to place. Stay with
one spiritual guide, someone you really feel is true, and try not to
change teachers until you get the true understanding within.
The Boddhisattva attitude is very important; without it, you cannot
practice Vajrayana and Mahayana Buddhism. When your mind is motivated
one hundred percent by this pure attitude, then your body, speech and
mind naturally turn toward the positive. From the Mahayana and
Vajrayana perpsective, even if you are not able to sit on your cushion
in front of your altar because of children, because of a job, because
you have all kinds of distractions in the world, you can still
practice. You must get the true advice from your teacher and have
confidence in him or her and also in the teachings. Then your activity
in the world will offer the same opportunity for enlightenment as that
gained on your cushion.
Question: Would you please explain how this is done?
Answer: For guidance in such situations, we can turn to one of the
great Tibetan masters, Machig Labdron, the founder of the Chöd
practice. She was an extremely accomplished yogi and teacher. Although
most Buddhist teachings travelled only from India to Tibet, hers was
transmitted from Tibet back to India. She has a few great words of
advice on this subject that for me seem full, rich and simple. She
reminds us that we human beings alternate between happiness and
suffering. One moment we are very happy, but the happiness does not
last long; we grasp at that happiness and suddenly it becomes suffering
which is hard to get rid of. Occasionally there is brief happiness
again, but this causes more attachment and clinging, and thus more
suffering. This is the experience of all sentient beings, but it is
more acultely felt by humans.
So, Machig Labdron taught: Do not worry. If you are suffering, you have
an excellent opportunity there to practice. Remember, "If I am happy,
this happiness which I experience so pleasantly, I wish for all living
beings without exception. May everyone experience this happiness just as
I have." In this way happiness becomes purification, true practice, and
accumulated merit. Secondly, "If I suffer physical or mental pain, may
I take on with my suffering the suffering of all sentient beings,
without exception." So our suffering also becomes useful as
purification and gives us a deeper sense of the bodhisattva conduct.
This approach is highly useful for those who have no time to formally
practice in a world full of responsibilities and distractions.
One person may practice for years sitting and counting mantras, and
another person may practice living in the world with the technique I
have just mentioned. The second person may reach enlightenment sooner
because he or she has dealt with daily life as a spiritual practice,
transforming all worldly circumstances into spiritual phenomena. The
person staying at home sitting all day may not be practicing correctly;
they may be daydreaming, distracted and unable to accomplish
realization.
We always have opportunities to be mindful. As we fulfill our
responsibilities to our families, our love for them remains strong in
spite of problems. If we think of all sentient beings as being equal to
family, some day, some day we will be able to serve all in the same
way. For instance, at your place of work, because of karma, a person
has a dispute with you. By accepting responsibility for the dispute,
you take this suffering on yourself, you purify it, and the cause of the
suffering is removed. If, instead, you more forcefully continue with
the argument, you will create more suffering and pain. Therefore it is
very important to take on the suffering of other sentient beings. As
you do this, your selfishness will be weakened and you will become more
selfless.
So those who have no time to practice should keep in mind Machig
Labdron’s words and try to think of their full and rich meaning as you
go through daily life. You definitely have to be mindful, you must
remind yourself morning and evening of these insights, and you have to
apply their meaning daily. Also remember that being busy is not an
excuse. This is especially true in the Mahayana tradition. Even in the
Vajrayana, you think of yourself as the deity of the initiation,
whatever sound you hear is all the sound of the mantra, and all beings
are the entourage of the deities. And yet all that is seen and all that
is heard has no inherent existence. This is, rather, the manifestation
of the Dharmakaya, the manifestation of profound emptiness. If you are
able to apply your mind in this way daily, then your work, your taking
care of your family -- all these things become your practice, and you
are progressing every moment. But sometimes our problems come from
laziness, lack of confidence and trust, insufficient faith, and
procrastination. We think daily practice is a good thing to do, but not
today. Suddenly, something important comes up, and we are willing to
engage in practice seriously; only then we take a spiritual point of
view. Instead, one should always dedicate all happiness to others and
use every personal suffering to take on the suffering of all sentient
beings.
Remember when taking the Vajrayana point of view: every form is
inseparable from the form of the deities, every sound is inseparable
from mantra; but every form and every sound is inherently non-existent,
an expression of emptiness. That's the way Vajrayana is practiced.
Lama resides at Kagyu Droden Kunchab, a Dharma center for the practice
of Mahayana and Vajrayana Buddhism, located at 1892 Fell Street (near
Clayton) San Francisco, CA 94117. Lama has supervised the translation of
numerous practice texts (sadhanas) and has written several books: Bardo
Teachings (available through Snow Lion Publications), The Quintessence
of the Animate and Inanimate, Attaining Enlightenment, Maintaining the
Bodhisattva Vow, and Homage to Kalu Rinpoche (available from KDK
Publications).