I Choose Enlightenment

An excerpt from a teaching called How Buddhists Think by Jetsunma Ahkon Lhamo

People ask: “In your tradition, is Buddha like God?”  No, Buddha is not like God.  “Is Guru Rinpoche God?”  No, Guru Rinpoche is not God.  “Well, what do you call God in your tradition?”  We don’t call anything God.  There are gods, but they are not the goal.  Westerners try to find a way around that, saying something like, “All right, then what is the goal?” I tell them, “Enlightenment.”  They reply, “Okay, then Enlightenment is God.”  No, it’s not. The goal is not anything as personalized and externalized as that.  There is no “other.”  The moment we are caught up in “self and other,” we have lost the essential Nature.  We are fixated, stuck in duality.

This is about Awakening, which is the pacification of such fixation.  You must understand the fundamental distinction between Buddhism and Western thinking––whether you are considering beginning the Path or are already a practioner. You must understand this difference, so that you will know what your true objects of refuge are.

The statement “I take refuge in the Buddha, I take refuge in the Dharma, and I take refuge in the Sangha” is an essential element throughout your practice of the Buddha’s teaching.  What does this statement mean?  It means you have looked at the faults of cyclic existence, and you have seen that it produces no real happiness.  You have learned that the Buddha said there is a cessation of suffering, this cessation is Enlightenment, and it is also the cessation of desire.  So you have decided to go for Enlightenment.  That means you have to really understand the faults of cyclic existence––even if these ideas are difficult to swallow.  It’s like taking a medicine that tastes bad until you get used to it.  It is like that in the beginning.

Having decided to take this medicine, you look at those who deliver it.  We look to the Buddha, and this includes all those who have attained Buddhahood, not just the historical Shakyamuni Buddha.  We look to the Dharma, which is the revelation or teaching brought forth from the mind of Enlightenment.  And we look to the Sangha, the spiritual community to which we belong.  It is the Sangha who are responsible for treasuring and propagating the teachings.

In the Vajrayana tradition, we also say, “I take refuge in the Lama,” who is considered representative of the Buddha, the Dharma, and the Sangha.  Without the Lamas, you would not hear the Buddha’s teachings.  And without the Lamas, there would be no Sangha.

When you say you take refuge in all of these, what you are saying is: “I choose Enlightenment.  I choose the cessation of suffering.”  You move away from the faults of cyclic existence, and you remain focused on the ultimate goal.

In a deeper sense, however, you must understand that you are ultimately taking refuge in Enlightenment itself.  You must understand it as both the Path and the intrinsic Nature.  So you are taking refuge in the Nature of your own mind.  If you understand this thoroughly, you can never be duped.  But you do have to work very diligently and with discipline towards the goal.

The method is very technical, very involved. It isn’t easy because it must cut through aeons of compulsive absorption in self-nature.  It must cut like a knife!  It must be powerful––and it is powerful.  You have to think of Dharma that way.  The technology has to be strong––and real.  You can’t just talk about it.   There is work to be done!

Although it is strong, the technology is very flexible.  You need not be afraid.  You will not be forced to go any deeper than you want to go.  You have the right to practice gently.  You will still be accumulating causes for a future incarnation as a human with these auspicious conditions, and then you will be able to practice well and dilligently.

There are people who only do very small, very gentle practice.  And that’s fine.  There is a large tradition of that in the Buddha Dharma.  There are also people who are more deeply involved, though in a mediocre way.  They practice an hour or so a day.  They do a good job, and they’re faithful, and that’s it.  Then there are people who practice many hours each day.  They continually try to propagate the Teaching, and they work very hard.  So you have a choice. You can determine the level of your involvement.

 

© Jetsunma Ahkön Lhamo

To download the complete teaching, click here and scroll down to How Buddhists Think

The Nonvirtue of Lying

From a series of tweets by Jetsunma Ahkon Lhamo (@jalpalyul) on November 1, 2010

Lies are the refuge of the ignorant and slothful. One cannot win with lies! If one is not truthful to oneself, there is no possibility of telling the truth to others.

Lying, especially about one’s spiritual accomplishment is a heinous crime according to Lord Buddha’s teaching. Lying to divide the Sangha is also root breakage.  Lying to harm another Dharma practitioner is a very strong non-virtue; like breaking Samaya. It will poison the Sangha, the Third Jewel.  Lies destroy the liar, not the victim, although they are cruel. The liar will reap their karma.

Once I had a student who lied destructively. She suffered terribly, when she came back and corrected non-virtue, she was then like the prodigal child – well loved, respected and reinstated.

It is taught that if one lies to destroy a practitioner the karmic result is:

1) A speech or face deformity resulting in the inability for pleasant speech

2) In a future life one will suffer hellish gossip oneself

3) One will never truly accomplish right or virtuous recitation. There is no mantra accomplishment.

To lie is to dishonor the Buddha, Dharma and Sangha. And as representative of the Three Jewels, one brings shame to the Lama.

Another fault of lying is that others have great difficulty trusting again. This may seem ordinary, or not so bad. I have known people who are never trusted, since birth. This truly is tragic!

I have not taught like this to cause suffering. These teachings are Dharma and it is necessary to understand cause and effect; for the sake of those who have hopes of us; they wait and suffer for Bodhisattvas to arise with proper connections in order to be of benefit. One must develop good qualities!

© Jetsunma Ahkon Lhamo

Cyber Prayer Room

Dear Dharma Friends,
I am delighted to introduce this new site, Tibetan Buddhist Altar. It is my hope that it will offer those who are traveling, those who are home bound, those in hospital or ill a way to stay connected to the Buddhist Sangha.

One can always establish a sacred space, anywhere. In fact, one can practice meditation anywhere- inside, outside, on a bus, in a plane- everywhere.

The way to begin is to familiarize oneself with images that work as a support for one’s practice.

For example, we have all seen images of Buddha. There are many styles according to different cultures- but the image is universally recognizable. So here we are all ready familiar with an image of support for meditation. The idea is to become comfortable with and strong in visualization.

On this site we will offer enlightened images for your use and consideration. And for contemplation and prayer. Happily, as one studies, these images become more and more familiar and easier to visualize.

We will also learn to build one’s own altar. How to pack a small box altar for traveling.  How to respect and care for holy objects. And learn simple meditation.

If one wishes to recite mantra, we will learn how to string a proper mala, or set of prayer beads. So we will be taking some big first steps on the path of Holy Dharma.

We will also create sacred space by learning how to cleanse, purify, and bless one’s home.

Not everyone lives near a Buddhist Temple or knows a Buddhist Master.  But one can always do some kind of meditation practice.  We on this site are hoping to help.

We will begin with offering these precious and extroadinary images so that one can now begin to study, contemplate, and remember. Then we will build a “cyber altar”. We will show the very simple, and the very elaborate so one will have many choices and a large, inspirational library.

Please feel free to download these images, enjoy, and learn.  Learn the Buddhas, the Stupas, the enlightened Lamas- so precious to our hearts and practice.

It is so necessary to receive the blessing of a truly qualified Master to ripen the potential of one’s mind. To receive that blessing from a living Master is a treasure- and so necessary for real practice. I am fortunate to have studied with HH the third Drubwang Pema Norbu Rinpoche. He has sadly recently passed- but was considered a true living Buddha. His image, and that of other highly realized Lamas will be shared for the benefit.

I will regularly offer teachings, guidance and advise.  Although this site is just now being developed we will eventually have an “ask the Lama” section. And a section where one can meet long-time practitioners and dialogue with them. Their experiences are invaluable.

Until next time, then. I very much look forward to this new avenue to learn, and to connect. May all the blessings of the Holy Dharma be yours!

In Faith and Friendship,
Jetsunma
Ahkon Norbu Lhamo
Sent via BlackBerry by AT&T

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