Method

Thabs—method—is the way of unconditioned appropriate responsiveness to nowness. Method is the response to space. Because pure perception is not based on referentiality – phenomena are perceived as display, and unconditioned appropriate responses naturally unfold.

Riders must apply appropriate responses in relation to the condition of their horses. Eventually this must transcend concept as the riders’ responses need to occur more rapidly than would be possible through conceptually instigated manœuvres. Perception and response need to be a non-dual dance on the floor of the equestrian arena.

The héruka (khrags mThung – traktung – blood drinker) is the energy of skilful means, powerful method, who creatively drinks the heart blood of duality. The héruka is the active aspect of knowledge, which is spontaneous and searingly precise in every situation. The primæval héruka is exemplified by Tamdrin (rTa mGrin – Hayagriva), the wrathful yidam whose head is surmounted by that of a horse. The horse’s head is a symbol of the subjugation of Rudra (ru dra) – ‘nihilistic freedom’ or ‘absolute spiritual sociopathology’. For Rudra to be subjugated it has to be humiliated in the utmost violent manner – nothing less suffices. If Rudra is given even the most infinitesimal hope of preserving its ‘dignity’, it will merely re-emerge. Neither Hitler nor Stalin would have responded to Rogerian therapy. Rudra is exploded from the inside out. Everything is simultaneously exposed. The pig of wisdom and the horse of method enter Rudra via his anal passage. The pig explodes through Rudra’s torso and the horse explodes through the crown of Rudra’s head. Wisdom and Method enter in the most objectionable manner because they are not afraid of what needs to be accomplished. Success is heralded by the shattering cry of the horse’s neigh which announces the death of narcissism.

It is impossible to predict how method will appear as it arises in response to circumstance, so methods can never be prescribed. The four Buddhakarmas are an example of how methods differ. They take the form of pacification, enrichment, magnetisation, and destruction. The account of the subjugation of Rudra is an example of the Buddhakarma of destruction.

Compassionate activity is direct – it is not necessarily comfortable. There may be no warm soggy smiles after the event. There is no guarantee of safety – even though our indestructible non-dual nature is our ultimate guarantee. Compassionate activity may appear unconventional – it does not accommodate nonsense, placate pomposity, or mollify our ‘inner child’. It reveals situations as they are. It deals with situations as they are. It might be painful to be dealt with in such a way and by such an energy. Compassionate activity tears away the reference points behind which we hide.

From the point of view of referentiality (our means of dualistically comforting ourselves) compassion is blunt and somewhat ruthless. It demolishes the walls of our limiting patterns, in order that we may step outside to taste our colourful inspiring world. In stepping outside we become more than we were – we become practitioners.

Method involves heroism. If one is not subject to referentiality then one feels invincible – there is nothing whatsoever to lose as one is completely convinced of one’s aloneness. This allows one to act appropriately without hesitation or inhibition.

The symbol for method is the full moon which shines in the night sky. The moon does not discriminate between the individuals on whom it sheds light. It simply shines. The moon does not observe itself shining. The moon does not seek congratulations or rewards for the gift of its light, it simply shines – gloriously.

Method (thabs) covers a vast range of meaning—a range as vast as ‘that which arises from emptiness’—and to manifest the paramita of method one needs to be sensitive to the precise needs of every individual circumstance. We could review a few terms which contain the words thabs in order to gain some feeling for what is meant by method.

sKye gNas ’dams ba’i thabs – method for choosing the place of birth; bsKur thabs – method of conferring; bsKul thabs – method exhortation; khyim thabs – a synonym for ‘husband’; khrid ’chad thabs – method of instruction; mKhar thabs – a fortress, turret, or stately home; gang ’dul thabs mKhas – skilful method of taming whoever needs to be tamed; gang ’dod ’grub pa’i thabs – method to accomplish aims; gang la gang ’dul – taming beings according to whatever is necessary; gar thabs – dance movements; gar thabs dGu – the nine moods of the héruka; gyad kyi ’dor thabs sa bGrad – feet set wide apart in the dPa bo (hero or warrior) stance; ’grig thabs – reconciliation or agreement; sGom thabs – method of meditation; sGrub thabs – means of accomplishment; bCos thabs – antidote or alleviation; ’jog thabs – method of settling in meditation; thabs mKhas – circumspection, ingenuity, or resourcefulness; thabs dag – abruptness; thabs dang sByar – resourcefulness; ’dul thabs – subjugation; brDa thabs rGyas pa – symbolic acts

These terms are themselves rich in meaning and every word could incite a commentary. Method is extravagantly capable. When we look at Da-thabs (brDa thabs rGyas pa – symbolic acts) for example, we are confronted with the oblique aspect of method – the method which emanates from yeshé ’cholwa or crazy wisdom. The Lama is capable of manifesting an incredible variety of modes and means in order to serve the needs of disciples – and some of these means are impossible to understand from the intellectual point of view. It would be easier to understand such methodology from the point of view of the arts and the effect that the arts have on those who see painting, listen to music, or read books.

The Lama is the ‘master of method’ and this facility extends to every aspect of his or her presentation via the three displays of the Lama: presence display, personality display, and life-circumstances display. Kyabjé Künzang Dorje Rinpoche is known also as Kyabjé Karma Gyalpo—Lord of Refuge – King of Activity—by those who understand his consummate versatility throughout the reach and range of what needs to be accomplished.

The Ten Paramitas

(Parol-tu Chinpa Çu – pha rol tu phyin pa drug phar bCu)

1.    Generosity (jinpa – sByin pa – dana paramita)
2.    Discipline [energy / morality] (tsultrim – tshul khrims – shila paramita)
3.    Patience (zopa – bZod pa – kshanti paramita)
4.    Diligence (tsöndrü – brTson ’grus – virya paramita)
5.    Openness [transcendental knowledge or insight] (samten – bSam gTan – dhyana paramita)
6.    Knowledge (shérab – shes rab – prajna paramita)
7.    Method – skilful means (thab – thabs – upaya paramita)
8.    Aspiration power (mönlam – sMon lam – pranidhana paramita)
9.    Strength (tob – sTobs – bala paramita)
10.  Primordial wisdom (yeshé – ye she – jnana paramita)