An excerpt from a teaching called Compassion, Love, & Wisdom by Jetsunma Ahkon Lhamo
It is difficult to see the many different spiritual systems prevalent in our country that are based on the accumulation of knowledge. The thought is that at some point you will have enough knowledge, as if you can get a big bag of it and you can get enough in the bag that finally you have enough knowledge. At that point some sort of change will occur, a switch will flip and you will have enough, and there it is. Why is that not possible, according to the Buddha? Because according to the Buddha what you are accumulating as you accumulate knowledge is a contrivance in itself. It is the necessary road we must take in order to reach certain conclusions, in order to understand in the ordinary human way. Because of the way our minds work, I can’t even talk to you about Dharma without using language. I can’t talk to you about the primordial wisdom state without describing it. The tricky part is that the moment I describe it, that is not it.
Every bit of information that you gather, whether it is good information or bad information, whether it causes you to draw good conclusions or causes you to completely ruin your life, whether it causes you to give up drinking and smoking or whether it causes you to go off the deep end and cut off the tip of your nose, whatever bit of information you get from the primordial wisdom state it can be viewed as phenomena, exactly the same. It is hard to understand because we really think things need to be judged by high and low, good and bad, here and there, up and down, and we have our criteria for judgment. We think that this is meaning. Yet from the pure state we must understand that all phenomena is the same – it is simply phenomena, good or bad, high or low, it is all a contrivance. It is all an encumbrance upon the natural view.
Ironically, if you cut off the end of your nose and it causes you to realize the suffering of sentient beings, and because of that you practice, then that is good phenomena. Likewise, if you get on the wagon and give up your drinking and womanizing ways, and you live a good life and become an upright person, causing you to become satisfied and think that is enough, you become a little rigid. That causes you to become a little egotistical and that causes you to get a lot of pride going, and that causes you to never to look any further than yourself, and if it causes you to think that it’s important what a good person you are, then that is the worst kind of phenomena. So from the natural state, phenomena only has importance or any meaning in relation to the ability you have to become awake and to realize the primordial wisdom state. The only thing that is meaningful is that which leads to the ultimate goal.
If you take that standard and really learn it and adapt yourself to it, and you look at the life you have lived so far, you should think about the many different things that were important to you. I look at my own life that way and I see that I have placed importance on things that have no meaning because they did not lead to supreme enlightenment. I can look at the lives of all sentient beings and I can see that we spend a hundred and ten percent of our energy doing that which you cannot take with you when you die. We are all involved in doing things that are, from that point of view, utterly meaningless. Also meaningless in the sense that not only do they not lead to the supreme goal, but they do not empower us to be of any benefit to sentient beings because we do not remove from our minds the causes of suffering: desire, hatred, greed and ignorance. I think this is true of everyone. I don’t think anyone is exempt unless they were born supremely realized, born on a lotus, and I was definitely not born on a lotus.
© Jetsunma Ahkön Lhamo
