Empowerment

by Gan Starling

We who engage the Tibetan branch of northern Buddhism must all practice Sutrayana. That is to say, our teachers expect us to study and progress also in the topics of the Hinayana and Mahayana. It is an error to say that these are abandoned. That is not true for they are foundation elements of our practice. Many a grand and towering stucture has fallen to ruin for neglected maintenance to its underlaying foundation. Once our teachers judge us to have solid foundation that we may, in addition, be introduced into the Vajrayana (diamond vehicle), based upon a further set of scriptures called tantras. Yet in having taken this step, still we dare not discard or neglect our Sutrayana.

The relationship between these three yanas is not unlike that with mathamatics. First we undertook to learn arithmetic, algebra, and perhaps also calculus. In just that order. One must know arithmetic before any use can be made of algebra. And one must know algebra before applying oneself to calculus. Calculus might be termed supreme, but it could not be made to work without algebra. And algebra is very difficult indeed if one has poor facility in arithmetic. A few savants may exist able to traverse a stage through shear intuition, that is true. But I am surely no Milarepa. Thus I must take the full slate of courses. That is the usual way.

Just as in high school, where classes open to very casual entrollment but others which listed prerequisites. So also with Tibetan Buddhism. Sutrayana is wholly open. All are encouraged to meditate upon any topic found in the sutras. Lamrim meditation is an all-inclusive study on this aspect. A year of effort at Lamrim is the usual prerequisite for initiation into highest yoga tantra. Such initiation is called empowerment.

But empowerments are not all of one kind. There are different graduations. The least of these is one in which a novice is guided on a visualized tour of the symbols and meanings associated with a given diety. This is preparatory only, aimed at establishing linkage between the initiate and the goal a future spiritual intimacy. Initiation at this level does not entitleparticipants to perform the ritual on their own, nor to transmit it to others. In large public ceremonies where the lama did not know you personally, nor your name, nor even how many persons were present, this is the level of that empowerment. Unless the lama stated specifically otherwise, of course. This is called taking the empowerment as a blessing.

It is important to pay close attention. One must know what is the level of their own participation. The lama will say what it is that one is thereafter encouraged to do. It may be that one is only entitled to recite a mantra while contemplating its symbolic referent. Or one may have been instructed to perform a certain visualization. This may be something pictured in the space before one as if having eminated therin from another realm. The lama will say whether one should see themself as a separate entity quite apart from the visualization...that is, in one’s own usual form. In such case, one would also conjour imagined offerings and convey them to the deity. One would probably then renew bodhisattva vows, and imagine blessings returned on rays of light, perhaps in the form of a miniature twin of the object envisioned. And this may be the extent of the practice. If that is the case one does not wish to go beyond, to overstep the instruction given.

Teachers will but seldom bestow a greater responsibility upon any student whos continued progress they are not abel to oversee. This is because there are pitfalls involved. One should in that case apply oneself to regular (and better yet daily) exercise of the responsibility already given. Just as one is never sorry for having exerted themself long and hard at algebra before their first study of calculus. The calculus ever so less bewildering for having done so. And so with basic arithemetic. Morining and even recitation of Refuge vows is our basic addition and subtraction. Like unto multiplication and division is the added power of Bodhisattva vows. Lamrim meditation affords a full and varied program of both, with examples and exercises. The wait can be frustrating, this I know. But opportunities for tantric empowerment do come to those who have prepared themselves, even here in Kalamazoo, Michigan. More yet in our sister centers of the Gaden for the West foundation. Those who make an effort here may also be rewarded there.

But even then we still shall not abandon our practice of sutrayana. Still we must find time for Lamrim, for calm-abiding, for observance of the Noble Eightfold Path. Just so, even as no mater how adept one is at calculus, still there is need for algebra and arithmetic. It only makes sense.

Meanwhile, please be aware that there does exist a very introductory level of Tibetan diety meditation which is very tantric in flavor. This instruction has been tailored down from longer and more esoteric forms and set out for general engagement by a fully ordained Gelugpa lama, Yeshe Rinpoche. I think that you will find it fullfilling, at least in the interim. This book is entitled, "How to Meditate, A Practical Guide" by Kathleen McDonald (aka Sangye Khadro), an American born Tibetan Buddhist nun. You should easily be able to find this title in almost any large bookstore. If not, you may order it (and also those listed below) from Snow Lion at 800-950-0313. The price is just over ten dollars.

Books on Lamrim (Sutrayana) meditation:


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