It occurred to Japhy that he has a shelf full of Dharma texts that has supported his over thirty years as a Buddhist.
“The Vajrayana is necessarily transmitted face to face, orally. The written word can be an excellent support for what your Vajra Master has put in your ear.”
According to Gampopa’s instructions, the fourth of ten causes of loss, is addictive conceptuality and the ensuing afflictions.
“This is Khenpo Karthar’s teaching, translated by lama Yeshe Gyamtso, at Karma Triyana Dharmachackra, Woodstock, New York, 1991.”
It is said that the very nature of the mind as it is—the mind itself—is the Dharmakaya.
“You don’t need to look for the dharmakaya, emptiness, anywhere other than the mind itself, your mind, just as it is.”
All the qualities of the dharmakaya are spontaneously present within us. They are what we really are.
“Dharmakaya being emptiness, we need not create this emptiness, this selflessness of the self. It already is as it is.”
However, not recognizing this, we tend to follow addictive thoughts and concepts that occur in the mind.
“Instead of staying with that which has been pointed out to me by my root lama, dharmakaya, emptiness, that from which thoughts arise, I chase what I think, enlivened by my ignorance, instead.”
We get ensnared by the mental afflictions that they generate, and this prevents our recognition of the mind.
“I make that which is dharmakaya, empty, a thought, into something it isn’t. I can’t bring myself to let go of it, and suffer accordingly for this.”
This instruction of Gampopa can be found in “The Instructions of Gampopa-A Precious Garland of Instructions,” Snow Lion Publications, 1996.
“According to Gampopa’s instructions, there are ten causes of loss, which he instructs us to contemplate.”
Those individuals wishing to attain liberation and omniscient buddhahood should from the beginning, recollect the ten causes of loss.
“These instructions are for the Vajrayana Buddhist, those Buddhists that take the goal, Buddhahood, as their path.”
Most Buddhists take the path, the practice of what they have learned, as their goal. In this the Vajrayana will always be at odds with most Buddhists.
“Thus the inevitable disconnect between those of us who are Vajrayana and those Buddhists who are not when we encounter each other online.”
An important part of Japhy’s practice is to habituate himself in the dharmakaya, emptiness, that sweet spot from which everything arises, as pointed out by His Holiness the 16th Karmapa.
“This sweet spot is obscured by my habit of following what arises in my mind, and making it something it isn’t, instead of resting in the mind, as pointed out to me by His Holiness.”
Of course, if you aren’t Vajrayana you aren’t going to be able to feel what Japhy and his cohorts do as Buddhists. It isn’t your path, and since your path is your goal, what isn’t your path must be wrong.
“It doesn’t have to be like this, but sadly, the trolls of online Buddhism, insist on keeping it so.
Japhy has dedicated himself to making online Buddhism more inclusive, so he shares the Vajrayana online, despite being targeted by trolls, Buddhists behaving badly, for his efforts in this regard.
“Since I started out in 2006 when I launched a Vajrayana message board on MySpace, Japhy has been targeted by trolls that want to control what other Buddhists get to see online.”
It is Japhy’s cause that one day other Buddhists will stand up to the trolls who don’t want the Vajrayana to have a place in the public square of online Buddhism, as a matter of principle.
“I know this is asking a lot of Buddhists who take their path as their goal, so I don’t expect to see any movement in this direction anytime soon.”
Anyway, this will have to suffice for today. Japhy has embarrassed himself enough for one day. He has done his bit for the cause. Karmapa Chenno!