a rabid domestic terrorist

Apprentice I have been thinking a lot about the subject of—I do not really know what to call it now—of kindness, compassion, bodhicitta, the bodhisattva vow – and how that works from the point of view of Vajrayana. Mostly when bodhicitta is mentioned it sounds the same as sounds when it is discussed within the Mahayana teachings – but when you speak of it, it has another dimension which includes subtle communication with all phenomena. Is this particular to our lineage – or is this the same in other lineages?

Ngak’chang Rinpoche It is the same in all lineages of Vajrayana – but there was a great emphasis, early in the second spread of Dharma in Tibet, on Vajrayana being presented in the language of Sutrayana. The inner tantras were outlawed for a period and by the time they were allowed to be taught – the language of Dharma has settled into the Sutrayana style. It is now a little rare for Vajrayana to be taught directly as Vajrayana. Vajrayana has always been secret – but the secret quality of Vajrayana has come to pervade the entire structure in such a way as to obfuscate the structure. This is why Chögyam Trungpa Rinpoche’s books Dawn of Tantra and Journey Without Goal—amongst others—are so extraordinary. He revealed the structure and the essential paradigm without revealing that which should remain secret. There is much of Vajrayana that does not need to be secret and much that could be disclosed that would be of great benefit to a wider audience – but that approach has not gained wide-ranging favour.

Apprentice It appears to me that people would find this more expansive and subtle teaching on bodhicitta extremely helpful and I am wondering why more people do not seem to sit up and take notice when you speak of it.

Khandro Déchen Because it does not fit with the common generalised ideas of compassion. Rinpoche and I feel that is makes people nervous to hear that compassion is inextricably woven with appreciation, enjoyment, desire and lust. It does seem welcome. No one takes offence or argues the point – but the subject seems to dissolve of itself and pass by unheard. I think they must imagine that this is Rinpoche being poetic – or that he is deliberately trying to shock them, which means that they do not have to take it on board.

Ngak’chang Rinpoche I find the subject of bodhicitta endlessly exciting – but it is extremely difficult to communicate that to people. Many people prefer their religion in one compartment and the rest of their lives in another. This means that I tend to come on the scene as a rabid domestic terrorist who sets about making people’s conceptual homes open-plan whether they want it or not.

Apprentice The idea that appreciative enjoyment is an aspect of the functioning of bodhicitta has given me a whole new view of the Arts and of being in the world.

Ngak’chang Rinpoche Certainly – it is explosive. The arts are bodhicitta. The connection is quite clear – especially when you look at the level of humanitarianism within the Arts. Not every artist cares about others – but it is a common enough phenomenon to make an obvious point. Beyond that however one has the interface with the sense fields as the arena in which bodhicitta communicates. To be involved with the Arts is to become involved with all beings – because all beings are endowed with sense fields which perceive the Arts. It is not simply the Arts as they are commonly understood – it is the nature of Artistic perception which is entranced by the totality of phenomena. The Arts are self-manifested – and any artist who understands this sees art in everything and everyone. An artist sees all beings as artists. This statement is similar to the statement concerning the fact that dualised beings see Buddhas as dualised beings – but Buddhas see dualised beings as Buddhas. This understanding of Art as bodhicitta and bodhicitta as Art is central to the essential Vajrayana of the Mahasiddhas.