Tibetan Buddhist Altar

A Video teaching by Jetsunma Ahkon Lhamo

An excerpt from a teaching called the Eightfold Path by Jetsunma Ahkon Lhamo

Right livelihood is in the ethical conduct section of the Eightfold Path, and it means that one should earn one’s living in a righteous way. Wealth should be gained legally, and peacefully. It sounds pretty simple, but it’s not so simple in today’s world, because you really have to look at what you do. Lets say you own a liquor franchise. You might want to think about selling that business and going into the Tofutti business. You know? If you think about it, many people suffer due to what your product is. Maybe you’re making lots of money at your liquor establishment, but then you see the poor people stumble back and forth on your street, and you have just got to ask yourself, are you doing the right thing? Upon contemplating right livelihood, one will come to understand that this is not correct. This is not a good way to make one’s money. Sell the franchise, and go into Dunkin Donuts or something, they make a decent coffee. Something even better would be something that benefits sentient beings like a health food or some other product. Right livelihood is like that.

The Buddha mentions four specific activities that harm other beings that one should avoid for this reason. Dealing in weapons. They hurt. Dealing in living beings, which includes the slave trade, prostitution, and raising animals for slaughter. That is wrong livelihood. It is wrong to the core of the path. No one should ever enslave another being. No one should ever raise beings to die. This is what the Buddha has taught, and to the degree that we go against that and harm sentient beings in this way, we ourselves will be harmed, if not in this lifetime, then in the next lifetime. I tell you, folks. What goes around comes around.

More wrong livelihood that should be avoided is working in meat production and butchery, as well as selling intoxicants and poisons, such as alcohol and drugs. Furthermore, any other occupation that would violate the principals of right speech and right action should be avoided, so again there’s that blend. Right speech, right action, they are both in that ethical category.

Ethics are so important and they are really not taught in many religions. And in fact if you go right to Vajrayana, you may even miss these teachings. But ethics are the foundation, the underpinning of the path. You cannot go into highfalutin practice without good ethics. Your whole house will fall apart. It will be like a house of cards. We start here in the world, here in the mirror, looking at ourselves. Taking account before we go onto the fancy stuff. You must examine your own methodologies, and to make sure that you have established good ethics and right view.

© Jetsunma Ahkon Lhamo

Practicing Kindness and the Dharma Warrior: YouTube video teaching by Jetsunma Ahkon Lhamo

From a series of tweets by Jetsunma Ahkon Lhamo (@jalpalyul)

Our minds have been under the influence of delusion since the beginning of time. The function of concentration is to gain control of our minds. Having gained control of the mind we can then steer it in a virtuous direction. Without mind training this is not possible. Without training the mind will continue to be like “monkey mind” that drags one around in an unstable way. This is very detrimental to one’s path. Because of that we have indulged in negative actions. These actions lead to unwanted suffering. Therefore if we wish to succeed on the path we must learn to transform and gain control of our minds.

Like a donkey, the mind must be led in a virtuous direction and used as method as one would ride a horse. One cannot allow the mind simply to wander. The mind’s habit is to wander wherever, and acts like a monkey, distracted and hyper, enjoying shiny things! When you make real progress, you should be able to place the mind at a pristine point easily and well. Until one attains that point, it is necessary to progress step-by-step. One must build a house with stable walls by building a perfect stable foundation. This is the way pure Lamas do, and we, of course must follow!

© Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Faults of Cyclic Existence”

How is the understanding of compassion a clarifying thought as well as a motivating thought? How is it a clarifying thought? Now here is where the profound connection with refuge comes into play. Not only does the compassion motivate us to take refuge, but it makes us think it through very clearly. If we utilize it, it does.

When we enter onto the path of the Buddhadharma, we take refuge in the outer refuge of Buddha, Dharma, Sangha, the inner refuge of lama, yidam, khandro, and the secret refuge of the channels, winds and fluids. When we actually enter into this refuge, which for our purposes now are the Buddha, Dharma and Sangha, Triple Gem refuge, we must define why it must be arranged the way it is. Why is it organized the way it is? For instance, if it’s true that all sentient beings are suffering but they wish to be happy and they are mostly suffering due to desire and the confusion about issues concerning desire, if that’s what the Buddha said, then why don’t we just kind of sit down and have a therapeutic session of insight so that we can isolate for ourselves what it is that we actually want.And maybe then we can go and get it. If all sentient beings are really suffering and we’re really unhappy and we’re trying to be happy, why don’t we just have an insight of some kind and go for it!? Why don’t we do that? Well, because you’ve done that before. You’ve done that before. You do it all the time to greater or lesser degree, according to your capacity and your habitual tendency. In fact, we do that all of the time. We feel a need. We feel desire. We feel something. Something is moving that locomotive down the track. What is it? So we sit down and we try to center ourselves or we get busy and allow thoughts to come up. Each one of us has a characteristic way to deal with things. Maybe we’ll do a little journaling, we’ll do a little art, we’ll do a little music, we’ll do a little whatever, take a walk and try to center ourselves, and figure out what’s going on. Well, we’ll come up with something. You always come up with something

Now we’re going to figure out, “Oh , if I don’t get with the great love of my life pretty soon…, That’s what it is, I know that’s what it is.” So now you’re on to the next adventure. Or you may ask yourself,“What is it that’s troubling me? What is it that’s troubling me?” And you sit down and you’re reaching inside and using all this psychological technique and you’re going, “Oh it’s my mother!!! My mother didn’t love me!!” Each of these are valid. I’m not saying that these are not issues in your life. I’m not saying that these are not valid things to think about, but I am saying that there is some confusion there in that you are looking at the superficial causes for discomfort, but not the deeper ones.

If we were to look more deeply,, we would discover that the underlying cause of all suffering is desire, and that we’re real, real, real confused about this whole issue. So we examine the path and examine the teachings a little bit further. And we find that the Buddha has taught us that samsara is actually made up of the things that potentially make us suffer. That is to say that the first step or connection with samsara, that is the wheel of death and rebirth, is based on the idea, the first gossamer thin assumption or idea, of self-nature as being inherently real. Why does that happen? That happens because it can. End of subject. It’s one of the potentials in the great ground of primordial nature which contains within it all potentials. So this has happened. We have considered ourselves separate.

In order to consider one’s self as self nature separate, other has to be external. In order for other to be external, it has to be determined. In order for it to be determined, we have to react toward it. There has to be a reaction toward it with acceptance or rejection. You cannot see something without registering acceptance or rejection, or the combination of the two, which is neutrality. Neutrality is not lack of reaction. It is a combination of reactions. So we cannot experience anything as outside ourselves without some sort of reaction. And once that has happened, we react toward everything with hope and fear.

So everything in samsara is then built from that original structure of the idea of self nature being inherently real and at this point one’s self is determined, and other becomes external. We split into subjective-objective reality. Everything in samsara, every kind of perception with the senses, anything that we take in with our eyes, our ears, our tongues, anything that senses, comes from, at the root, that original construct, that original assumption of self-nature as being inherently real. So everything in samsara is built of that. That is to say that nothing that we experience now, nothing that we have ever experienced, is separate from the realm of desire. So literally, everything within samsara is potentially cause for more suffering.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved