Jetsunma Ahkon Lhamo | Tibetan Buddhist Altar

Living the Path

April 1, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Marrying Spiritual Life with Western Culture”

It’s interesting to realize that when we come to the temple, we’re already interested in Dharma. Why are we interested in Dharma? There are lots of different reasons. We like the look of it: It’s interesting and exotic. The statues are really cool. The colors are nice. We have a feeling, a concept of what Buddhism looks like. It looks like people who are sitting very straight in those wonderful positions that I wish I could get myself into. And the Buddha’s eyes look out into space. We see ourselves doing this, and we think, “Wow that is so cool!” We have no idea what’s going on inside, but from the outside we’re looking at this going, “Oh man, that is so cool.”

So when we come to this path, we already have an idea of what it’s supposed to look like, and we play into that. Then we hear the foundational thoughts about Buddhism and the thoughts that turn the mind. Here’s the important part, “Oh, yeah, those are good reasons to do what I wanted to do already, which is to sit there like this, or to be involved in this really exotic thing, or just to be the coolest kid on the block because I read all those Buddhist books.” We all have reasons. We feel a certain affinity to it, whatever it is. I’m making it goofy so that it’s fun, but you can see and adapt what I’m saying to your own personal situation.

This is not the way it is in other cultures. The thoughts that turn the mind have to do with understanding impermanence, understanding cause and effect relationships, understanding that virtuous conduct brings excellent results of happiness and prosperity, non-virtuous conduct brings bad results of either unhappiness or being reborn in lower realms and so forth. Once we come here we think, “These are things to learn, and they are good reasons to stay on this path. So I am going to memorize them.”

But in a society where people grow up seeing children born and their elders die before they are even able to understand the words of these teachings that turn the mind toward Dharma, where their movement through time occurs very naturally—(Nobody has a facelift in Tibet. The wrinkles just pile on, unbelievable amounts of them, because there’s no Estee Lauder. This is why I don’t live there!)—a person approaches Dharma because it does not seem reasonable to walk from birth to death with nothing in your heart, with nothing to work with. It doesn’t seem reasonable that this [movement through time] should be the main weight of your experience; that this is what you should take refuge in. Why would you do that? It’s like taking refuge in a car wreck. It’s going to hurt and it’s going to get worse.

But in our society, because we are technologically and intellectually advanced, we are not connected to the rhythms of life. So when this person who is connected to the rhythms of life, and has seen it even as a child, is told everything is impermanent in their life, this is not a big piece of information. This is not a missing piece of the puzzle. It simply organizes the thoughts for a person who has been exposed to a more natural environment, and puts words to a conceptual understanding that they already have about life. They can see there is some fun in life, some good in it, but they can also see its faults much more easily than we can in our society.

On the other hand, when we hear those thoughts that turn the mind, we have so much time invested in staying young, keeping it easy, keeping it light, making it pretty, collecting everything we’re supposed to collect, that we really have to keep that information outside of us. We can’t really let it come into us. For instance, in our society identifying with and understanding the teachings on old age, sickness and death is terrifying, because in our society the loss of youth is the loss of love. We don’t even value the wisdom that is gained in maturity enough to have it even bear mentioning.

But in other cultures, people have gone through these incredible experiences in a very natural way. They have a maturity of wisdom at the end of their life because they have seen themselves age. They have seen the beginning—the promise, the beauty, the joy. They have seen how it matures, and they have seen that you can’t take anything with you. In our society, that isn’t valued. In fact, it’s recommended that we think forever young.

Now that I’m maturing I feel, “Why would you want to do that! Young people don’t think. So to ‘think forever young,’ that’s like ‘military intelligence’!” In my experience of teaching students, I find that this is the single most dominating factor in their own dissatisfaction with their path. Why is that? Again, in our society, we learn a bunch of rules. These rules are connected to our fundamental material attitude, that collector’s attitude. In our society, we feel separated, alienated, isolated. There is a feeling of inner deadness. If you don’t know that inner deadness in yourself, then it’s deader than you think, because you can look in the eyes of anyone you know and you can see there is an inner deadness.

Now if we approach our spiritual life in the same way— by following these rules that are external because the Buddha said they’re out there, without ever viewing them in an intuitive and intimate way—we are going to go dead on our path. The path which is so precious and so unique—that amazing reality that does not arise in samsara but in fact arises from the mind of enlightenment and therefore results in the mind of enlightenment—this precious inimitable thing becomes only one more set of external rules, like a girdle that you have to wear in order to be successful, to be part of our environment.

When the path becomes bigger, which it has to do, it has to be part of your life. It isn’t something you do only twice a week. There are practices that you do every day. There are ethical situations, moral situations that you have to evaluate and look at for yourself. There is a coming to grips, a connecting with, that has to occur every minute of every day. It’s a way of life. It’s not really a church thing. Once the path becomes big like that, you find that it must influence everything about you—from offering your food before you eat it, to closing your altar before you go to bed at night, to doing your daily practice, to thinking about everything that you do and re-evaluating it. Should I kill bugs? Should I actively work towards benefitting others? Where is prejudice in my life? These are some of the issues that you have to re-evaluate.

At some point, if the path is external and you have not come into intimate touch with it, when these things start coming up, they are going to be “stuff” you have to do. They are not going to be the love of your life. They are not going to excite you. Let’s say as part of your path you have to examine one of the Buddha’s teachings, “All sentient beings are equal.” That means you have to get rid of cultural, racial, religious, gender, even species bias. All sentient beings are equal. What could be a more exciting and dynamic process than that? Wow!! Think about it! What if you really did it right, if you went inside yourself and found that place where all sentient beings are equal? What if you made it your job to really know that? What if it was something that became so moving and overwhelming that it changed every aspect of your life? What an exciting and dynamic process! How changed you would be! How much more luminous, beautiful, noble your life would be from just that one little thought.

But that’s not what we do with the Buddha’s teachings. We say, “All sentient beings are equal. Okay, I’ll memorize that. I guess that means I can’t kill anything. I guess that means that I really have to try to consider all things as equal. I guess it means I’m supposed to think that cockroaches and human beings are fundamentally equal in their nature. I really don’t think that way, but it means that I have to remember that as being one of the rules.” Rules that are outside, that you don’t take responsibility for, that you don’t connect with, are deadening. They will kill you. They are bad. Rules that you take in as pieces of information, explore deeply and know for yourself, are empowering. They give you a sense of living for the first time.

The Missing Link

March 31, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Marrying a Spiritual Life with Western Culture”

What is the missing link? What causes us to shunt ourselves off in that direction and create a scenario whereby we either don’t relate deeply to our path or it cannot nourish us, or we find ourselves feeling dead inside? How does that happen? One of the things that you have to remember—and it’s really important to think about—is that it is more and more prevalent in modern society to not see some of the natural currents of life. This is particularly true in our country with our level of technology and all the civilizing factors that have come together to make us what we are.

For instance, here we are so technologically advanced and removed from certain natural occurrences that we rarely have the opportunity to see the beginning of life carried all the way through to the end of life. Unless we ourselves have had a baby and daddy went into the birth-giving room and mommy had a mirror—unless we do that—birth to us is a mystery. We do not see what birth looks like. We have pictures of it. We may have seen a movie, but the direct sensual experience of seeing, hearing, touching, tasting and smelling, we have not experienced. Even those of us who are parents are somehow absent from this experience because many people do not have a real direct experience of their own birth-giving. They go to sleep during it or they’re drugged or something like that.

Neither do we have an experience of dying. When we die, we will have that experience; but until then, it’s hidden from us. We have no way to prepare ourselves for the reality of death in our society. We have no way to understand what is gained and what is lost during a life. Watching someone die is an interesting experience because you can see that everything material is left behind. You have a sense, once that consciousness has left the body, has moved on, that there is a really distinct difference between what the body is like at the door of death—even if it was unconscious—and what it’s like after consciousness has actually left. It’s quite different. Any of us who have seen loved ones immediately after their death will know this. You know that there is nothing in there, unless you’re completely out to lunch, which I also have seen! But you can see that something essential has left and that everything material has been left behind. It’s such an eye-opener, particularly if the person who has died is not very old. Perhaps they were still at the point in their life where they took a great deal of pride in their body or thought of themselves as being very vital. You might remember different things about the person. You might remember that the person didn’t like their figure, felt that they were too fat. Maybe you know that during the person’s life they obsessed about this. They felt really bad about being fat and they tried to do things about it without success. Then you see that person die. When the consciousness leaves, you realize that everything they struggled with doesn’t matter. Whether that body was fat or skinny, it didn’t go with them.

An understanding of how superficial such a struggle is occurs when you naturally see the rhythms of life and death. Do you see what I’m saying? There is a natural understanding that no one else can teach you. You have to see it yourself.

To understand what we are, it’s also good to see a number of babies being born. Babies are different when they are born. Hospital nurses who care for babies right after they’re born can tell you this for sure. Babies are not blank slates. Some babies are very aggressive and very active, and you can tell that they have tiny, little, confrontational personalities already. They’re just that way. And then other babies are just wide-eyed and open. They’re like little jelly fish. My two sons have always been polar opposites—from the first moment they were born. A mother who has had more than one child can tell you that’s how it is.

Many of us are completely separated from these natural events, yet they teach us very profound things about how to approach spirituality. Even the story about the Buddha indicates this. At first the Buddha was prevented by his father from seeing the suffering of old age, sickness and death. After having witnessed these sufferings, he found the strength to go on in his path because of compassion, because of the deeply felt recognition that occurred to him on some subtle level. That’s a metaphor for the problem of our society. What a display Lord Buddha gave us when he showed us that, because on several different levels we are prevented from seeing suffering by our society.

We take dead bodies away and put make-up on them. (Can you believe that? I want all my make-up on my body before I die. I do not want someone to put it on after I’m dead. All of you can remember this? That is not the time for a face lift.) On an internal level, because of these subtle messages that we get, we do not come in contact easily with any real internal processes. We avoid them in the same way we are taught to avoid them externally. We’re told, “Don’t go there, it’s not safe. Just don’t go there!”

We are told not to approach things in a really intimate way. Now in the story about Lord Buddha’s life, when he saw the suffering, it bothered him, hurt him, upset him, scared him and shocked him, and he had to—oh my—go through transformation, that “T” word that scares us so much. Transformation is related to change, the other word that really scares us. So, yes, he had to go through all of that, but what was the result? The result was he became deeply empowered and was able to make some very difficult choices.

He decided not to live an ordinary life in which he was extremely happy. He was a prince with all the blessings. He loved his family. He had a beautiful and devoted wife, and they were very close, very intimate. He had a beautiful newborn child and was not a distant or absent or unconnected parent. He loved his greater family as well, his father and mother—the king and queen. But for the first time he saw the suffering of old age, sickness and death, and it moved him to his core and enabled him to make choices that are very difficult. He came to the point of deep knowing within himself, that if he wanted to really love his wife and his baby, he had to find the way to liberation for their sake. The phrase “for their sake” became real to him. It’s not real to us.

Spirituality in the West

March 30, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Marrying a Spiritual Life with Western Culture”

How does our culture affect our sense of personal practice, our sense of taking refuge? How does it connect with all of that? We find ourselves in a difficult situation. We are really limited, and we can’t see where the limitation is coming from. We don’t know how deep we can quest or search, and how profoundly we can make the connection between the external environment, between the ordinary view, and our deepest, most intimate spiritual nature. We feel somewhat limited in knowing how we can make that connection.

Let’s look again at some very important factors. Think of how we follow religion in our country. For the most part, here in the West, we believe religion is one of the many things that you should have in order to live a moral life. It’s part of the palette of a moral life, but it may not be the basis of a moral life. This is kind of interesting, isn’t it? Many of the people who are deeply religious, according to our society’s capacity, have adapted their religion from their upbringing. Somehow they got the message that in order to be part of that big, successful, materialistic picture you have to maintain a certain status quo concerning moral, ethical and spiritual issues. It isn’t your heart. No, you wouldn’t want that, because that’s that flaky stuff. It’s really hard to have all that you’re supposed to have if this religious thing is so in your heart that it is your heart, that it speaks to you every minute, that all of your decisions are based on what you know to be true spiritually. There’s not much chance that you’re going to be the big accumulator your parents hoped you would be if you go like that. So religion is tamed. It becomes insipid. It becomes a thing that we do as part of the whole picture of who we are, but it does not really nourish us in the way that we want it to. And we end up blaming the religion or the minister or the teacher or the prayers or something. In America, our religious spiritual picture is not empowered. It is not deepened, not in the way that would set us on fire. I don’t mean this in a fanatical way. I mean this in a way where we are never very far from what feels like spiritual truth, from what we know to be good, from what we know to be deep and meaningful. It is very difficult for us to maintain that kind of spirituality in this culture.

We are told, for instance, that in order to be a good person you have to do a certain amount of church-going. That church-going idea is deadly. It’s really the antithesis of a spiritual path. And I find that here as well. Our Sangha also plays church. Whenever I see one of us do church-going, I don’t know what to do. That church-going thing drives me nuts! When we come here, on the proper days—Sunday, during retreats and maybe for a midweek class—we think, “Well I’m here. It’s Sunday and I’m fulfilling my spiritual obligation.” We have that church expression: We look all spiritual and fulfilled and we say the nice things. Going to church in that way is deadening and disempowering. It’s a very destructive way to approach our spiritual life. Our spiritual life is something that requires no church. It requires no temple. It is an ongoing, internal, profound experience to which we have to marry. We shouldn’t marry simply because we’ve come of age, which many of us do, but because we are truly wed in our hearts and our minds with a deeper kind of friendship and understanding regarding our spiritual path than we’ve ever known before.

Cultivating Courage on the Path: Advice from His Holiness Penor Rinpoche

March 29, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by His Holiness Penor Rinpoche on Mediation, reprinted here with permission from Palyul Ling International:

The Bodhicitta we can generate right now, however vast, is beneficial. In the future, when one attains Enlightenment, according to the vastness of that Bodhicitta, that many sentient beings can benefit and liberate themselves from the sufferings of Samsara. Right now we cannot really perceive all that fruition, but if we continue to practice, then in the future we will realize it as a direct perception.
Buddha Amitabha, for example, ultimately achieved that kind of result from his generation of Bodhicitta and his accumulation over many countless years of practices of commitments and aspiration prayers. So even as the Amitabha Buddha achieved Enlightenment over a long time based on aspiration prayers and the commitment to benefit all sentient beings, so we as practitioners must constantly apply the practice of the six perfections to benefit all other beings.

The Buddha Amitabha did not just do these aspiration prayers once or twice, or make this kind of commitment just one or two times. It was over many aeons that he practiced these aspirations and commitments, such that whoever hears the Amitabha’s name and does supplication prayers to Amitabha, they will instantly be born in his pure land. If one has single-pointed devotion to Amitabha Buddha and one carries through all of these supplication prayers, then even oneself as an ordinary person with an afflicted mind can be reborn in his pure land. It is all because of Amitabha Buddha’s special aspiration prayers. So although there are countless Buddhafields, the Amitabha Buddha’s pure land is very special because of these reasons.

We all could also achieve that kind of completion when we attain Enlightenment if we continue on the path and carry through our practices, generating Bodhicitta in as vast a way as possible. So we should not lose courage, thinking, “Oh, I cannot do it. I could never attain that kind of Enlightenment.” It is not good to lose one’s courage like that. Think instead that all these past Enlightened Beings, all the Buddhas and Bodhisattvas, they also attained Enlightenment and ultimate realization by beginning the same as us, standard beings, and if they could attain Enlightenment, we can also attain that same kind of realization.

So today, though there is much that has been taught, if one can just try to keep in one’s mind to have one hundred percent devotion to Buddha, Dharma and Sangha, and if one will train one’s mind by generating Bodhicitta and carry though the practices, then one can definitely have this kind of fruition. We can all do aspiration prayers, that in the future we can all attain Enlightenment within one mandala through these Great Perfection (“Dzogchen”) meditations. Just as in the past such great Great Perfection (“Dzogchen”) realized masters like Garab Dorje and Shri Singha and so forth attained Enlightenment through these Great Perfection (“Dzogchen”) practices, similarly we can also have that aspiration prayer to attain Enlightenment.

For a short Amitabha Practice by Jetsunma Ahkon Lhamo click here.

What is “Refuge?” from a commentary by Venerable Gyaltrul Rinpoche

March 24, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from Great Perfection Buddha in the Palm of the Hand a commentary by Gyaltrul Rinpoche:

The reason for taking refuge is based on the awareness of the precious human rebirth, on the awareness that, having attained the precious human rebirth, to waste it will be just like returning empty-handed from a land of precious jewels. Keeping that in mind, you must recognize that you need some kind of guide, some kind of help, someone or something that will teach you, show you, how to make use of your precious opportunity. This someone or something is the three jewels of refuge.

As I have mentioned, one should not take refuge in or rely upon the external form, the body of the lama or the actual presence of the Buddha. If that were important, then we would all be in trouble because the Buddha is long gone now and the lama will also pass. Even though the Buddha and all the great teachers of the past are no longer in this world, there are still buddhists. Buddhism lives on because refuge isn’t taken in the body, the form, of a teacher; it’s taken in the qualities that are actualized in that particular embodiment.

The enlightened body has specific attributes, indicated by specific physical characteristics. You must learn what those attributes are. There are many different teachings on the subject of the enlightened body. For example, the fact that a buddha or a deity has one face symbolizes the dharmakaya, the great bindhu that is the one nature of reality, or truth. Two arms symbolize method and wisdom in non-dual union. When you take refuge in the sangha you take refuge in the qualities the sangha represents, not the bodies of the sangha members. When you take refuge in the dharma you aren’t taking refuge in the paper and ink, in the pages that the dharma is written on; you’re taking refuge in what the words express, in the quality and essence of the teaching. Whatever your dharma practice may be, on whatever level, it is in the meaning of the dharma that you take refuge.

If you intend to study with a spiritual teacher, that teacher should be an embodiment of the qualities of the three jewels of refuge, and you should know what those qualities are. If you take refuge in an ordinary person who lacks a higher level of realization, who, in his ignorance, mixes traditions to create something new — maybe mixing hinduism and buddhism, throwing in a little christianity or taoism, making a little garbage container — then you will find yourself in trouble. It won’t be beneficial to you; it will harm you and everyone else involved. And you shouldn’t become such a teacher, because you won’t be a suitable object of refuge. If you are not a lama, a qualified spiritual teacher, then you are sangha. Since the sangha is one of the three jewels, it is important that you also be clean and pure.

Contemplating the Nature of Suffering

March 23, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by His Holiness Penor Rinpoche called “Meditation”

The samsaric sufferings we experience are the result of non-virtuous actions of the body, speech and mind. For example, if somebody performed a negative action, such as killing, for instance, then the result based on that action, the reaction or its ripening Karma, is for the person’s life to shorten. And in the next lifetime he may be born in the hell realms where he has to suffer the result of the Karma he created. Similarly, if someone thinks that in this lifetime they could obtain material possessions by stealing or robbing, like a rat who steals all kinds of grains, such stealing ultimately ripens its fruit so that in the next lifetime, or maybe in this lifetime, this person may actually not have enough wealth and become very poor. Even the physical body’s negative actions, such as sexual misconduct, have negative results. This can be that within one’s lifetime, or in the next lifetime, one’s family will not be in harmony and will suffer quarrels and fighting. Similarly there are four negativities of speech, which are known as lies, interferences, harsh words and gossip. From these are certain negative results that one experiences, such that whatever one tries to tell, people will not believe. Even when one tries to say something beneficial it will seem like one is trying to harm somebody. Likewise with the three negative mental actions: Greediness, thoughts of harming others and wrong views. Based on these, one will not have success whatever one tries to do in this lifetime or in future lifetimes, one will experience a lot of harm from other beings, one will be unable to remain together with one’s masters, teachers or good friends and so on. These are examples of the ripening of negative actions.

So understanding all these causes and conditions are based on the actions of our body, speech and mind, we should then try to abandon all the ten negative actions and try to train ourselves so that our mindstream flows with the spiritual path. Then one can practice and accumulate all the virtuous activities. The teachings say that if one follows the worldly aspect of the Dharma practice, with good or positive behaviors, that naturally turns into a spiritual path through which one can have peace and happiness. In this way, with our bodies, speech and mind, in whatever conditions of life, it is very important to try to benefit others and have loving kindness toward everybody.

Dedication

March 22, 2016 by Jetsunma Ahkon Lhamo

The following is from a series of tweets by Jetsunma Ahkon Lhamo:

May all sentient beings be fully satisfied in both relative and ultimate ways. May all who hunger and thirst for pure and deep Dharma be fully satisfied. May all who pray for more have twice as much. May all who crave what belongs to others have twice that, and all causes accompanied by all qualities and activities. May all who suffer in any way be mine to bear. OM TARE TUTTARE TURE SOHA! In the three times, to the three jewels, I dedicate all merit. To Palyul I dedicate. To haters, to the sick, to the poor, to the planet in peril, to animal rescue. Gratitude.

And of course, the Root of all accomplishment…Tsewei Lama Kyabje Third Drubwang His Holiness Pedma Norbu Rinpoche, Padmasambhava Himself as he found me again!

This Journey

March 18, 2016 by Jetsunma Ahkon Lhamo

From the birth of yearning
To the moment of recognition
The path, this journey, is method.

One’s true nature the precious seed-
Buddha ground.
One’s journey, this path- the method.
The awakening- this fruit- the treasure.
How astonishing!

The ground, the path, the fruit are Buddha.
Praise to the Nirmanakaya Buddhas who walk the earth!
Praise to the sons and daughters who follow them!

May I myself return again and again for them.
May I never grow weary, or bored of helping them.
May I nurture, teach, and feed them precious fruit.
May I never abandon the supreme samaya!

Jetsunma Ahkon Lhamo on October 21, 2009

Change Your Mind

March 17, 2016 by Jetsunma Ahkon Lhamo

An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

In order to cure the symptom of suffering you might decide to manipulate the circumstances, or the environment. If you see people who are hungry, you give them food. If you decide you want to feed them for the rest of their lives so that they are never hungry, then you have to feed them three times a day, every day, for the rest of their lives, or teach them how to feed themselves. What are you going to do when they get sick? They will get sick. What are you going to do when they get old? They will get old. What are you going to do when they get lonely? What are you going to do when all the different kinds of discomfort pop up? What does it matter if you help a few people? What about the other 5.9 billion on the planet? What about the animals? Where will you start? What will you do, if your intention is merely to manipulate the environment so that the discomfort that you see is finished? Even if you have worked every moment selflessly and have given away all your money, and then have gotten money from other people to help, doing everything that you could to make these things happen, you wouldn’t put a dent in it, not even the tiniest dent. Why? Because you are trying to manipulate something that is very superficial.

This apparent reality that we are viewing isn’t that deep. It’s nothing. It’s a ghost. It’s a puff-ball. We can’t move it, because wherever we move it, it will appear somewhere else. We cannot manipulate our environment. We cannot manipulate phenomena and achieve any real lasting success. We can achieve temporary success. We can have the satisfaction of seeing someone fed who has been hungry, and that person can feel the satisfaction of a meal. If we fed people on a grand scale, it might be a grand satisfaction. But it is not permanent, it is not a solution, and the reason, according to the Buddha’s teaching, is that hunger and poverty and loneliness are not the causes of suffering. They are the results or the symptoms of something else. According to the Buddha’s teaching, the root causes of suffering are hatred, greed and ignorance.

We might take issue with that statement. Say we think about a hungry Indian child, or a hungry American child, or a hungry Ethiopian child. Sure, all of them probably do hate because they’re hungry; and they probably are ignorant because they’ve never gone to school; and they probably are greedy. Boy, if you handed one a biscuit, he’d just grab it and run because he’s so hungry. But we have to probe more deeply. We are only looking at a set of symptoms. According to the Buddha’s teaching there is an underlying cause that makes phenomena appear as it does in any given situation, and that cause is karmic. The Buddha’s teaching is that all phenomena arises from a cause, and that everything that is seen, felt, and heard is actually the emanation or the result of one’s own mind. The mind itself produces all visible phenomena. I hope you can really hear that. To change suffering as it appears in the world can never be permanent. It can never do much good. What has to be done is to change the karmic background or cause and effect scenario of one’s own mind. In doing so, you can hopefully come to a place where you can also be of benefit to others.

Cut the Cause of Suffering

March 16, 2016 by Jetsunma Ahkon Lhamo

An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

How does one cultivate the selfless goal of wanting to benefit all beings and not fall unconsciously into the trap of wanting to be a kind person? A good way to begin is to open our eyes and truly understand the nature of suffering. Why is there suffering in the world? Why is there suffering in the worlds unseen? If we don’t examine this idea, we might take what we see at face value. We might look at people in poor parts of town and say, “Oh they’re suffering because they’re poor.” We might look at people in different countries around the world and say, “Oh, they’re suffering because they’re hungry.” We might look at people in different situations and think we understand the nature of their suffering. But we’re looking at the symptom of their suffering. We’re looking at the fact that they are suffering, but we still do not understand why.

If we see that they are suffering – that some people are poor, some people are hungry, some people are old, some people are sick, and some people are dying — and do not probe to understand the reason for their suffering, we might fall into the trap of trying to do something about those apparent issues. There’s nothing wrong with doing something about those issues. In fact I hope you do, because human kindness – exemplary and virtuous human kindness – has to be part of this world, it has to be part of the activity that you, as Bodhisattvas, are involved in. But if you stop there, you will never succeed, because if you try to cure the symptom of suffering without going to the cause, it’s impossible. The suffering will simply pop up in new and different ways.