Today you can tidy up, organize and finish writing projects. It’s a great day for a social event involving good food and a celebration of life. You can turn on the charm without being superficial. Most people really appreciate authenticity in communication that has a good dose of appreciation. Don’t get bogged down in the details. Rather, use the details for finishing touches. As Doris Day said: Gratitude is riches. Complaint is poverty.
The following is an excerpt from a teaching by His Holiness Penor Rinpoche on Meditation, reprinted her with permission from Palyul Ling International:
This is the root of all the Dharma practices: generating the Bodhicitta [loving-kindness]. If one can really generate genuine Bodhicitta within one’s mind, then it is very easy to move nearer to ultimate liberation. Bodhicitta is known as the awakening mind. The awakening mind is without partiality and equally benefits all sentient beings. If we have the thought of doing something good and beneficial only for our families and friends and then we want to create all kinds of obstacles for someone we don’t like or whom we consider to be an enemy, this is not Bodhicitta.
Generating Bodhicitta, the awakening mind, is for the purpose of benefiting all sentient beings without any exception. Even living creatures such as ants, in their ultimate nature, they also have the Buddha nature. Even cockroaches. There is no difference in the size of the form. In the teachings it says that there is no limit to space, that space is immeasurable, and similarly there is no limit of sentient beings. Their number is immeasurable. Hence we have to generate the kind of Bodhicitta that is immeasurable for all these immeasurable numbers of beings.
Today communication may be be disrupted but in that process far-reaching insight is possible. Change can be a force for good. Plan big but wait a few days to sign anything. There is more stability in your emotional responses today. Your mind can be beneficially turned towards practical matters aided by a fortunate meeting. As Casey Kasem said: Keep your feet on the ground but reach for the stars.
The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Why We Suffer”
When we come into this life, although we are little drooling children, although we cannot understand very much, we will grow. And as we grow what we will see is the display of those habitual tendencies of the continuation of the movement of that which is called the mindstream. When we, seemingly as individuals, hold to the idea of self-nature as being inherently real, in order to continue that continuation of holding to self-nature as being inherently real, we constantly have to distinguish between self and other. Otherwise, we cannot understand self-nature. Self-nature is only a relative term. Self-nature has no meaning unless we continue to define the difference between self and other. That is one aspect of our habitual tendency that is so deeply ingrained that it must happen automatically. Because if it does not happen, the stream of continuation simply cannot exist. There is no continuation.
Believing self-nature to be solid and real, we must distinguish between self and other. Therefore, we must find other to be solid and real. And so, the way that we move through what seems to us to be linear experience is by clinging to self, defining it, creating all kinds of conceptual ideations surrounding self-nature, constantly being involved in distinction between self and other, and therefore constantly being involved in acceptance, rejection or indifference to other. Reaction. We continue in that mode. What is actually happening here, in the midst of this deluded and very energetic and very involving and actually narcotic experience, this dynamic continuation? It seems to us that we are individuals who are moving through linear time and that is the delusion, the active delusion that we are involved in. But, according to the Buddha’s teaching, we are actually experiencing the display of our own habitual tendency, our own mindstream.
Because of the belief in the distinction between self and other, because of this basic fundamental assumption of self from which all reaction, from which all ideation that is the foundation of every circumstance arises, we have our experience, and that is the material of our experience. But, actually if we were to examine our own experience from the point of view of realization, such as the Buddha experienced, if we were to examine at the most profound and the most deep level, if we could somehow eradicate our addiction to this kind of experience, our fixation on the solidity of self-nature and its distinction from other, if we could stop reacting, if the mind were completely relaxed, we would understand that what we are actually experiencing is the material of our own mindstream. This is very hard information to take in sometimes. Especially, it’s hard for Westerners because of our training.
There is a sense of expansiveness today and even playfulness. But you can have too much of a good thing. Don’t go overboard! An expression of generosity is letting others know how much you value them. As Thinley Norbu writes: If we do complement you, You become five angels. You could experience some unexpected good fortune today in your relationships. Perhaps there is a new friend in your life. You could cultivate that that connection and see what blooms! What you give comes back in unexpected ways.
In order to understand the Buddha’s teachings one has to understand cause and effect relationships, and in order to understand cause and effect relationships, one has to understand the two extremes of eternalism and nihilism. In this nation we are actually afflicted with both nihilism and eternalism. Culturally we have absorbed them. They are part of our mindstreams, they are prevalent throughout our culture, and they are hard to spot.
Eternalism is the belief that we will continue as we are, based on a belief in our self nature and its continuation. It is like postulating a stick with one end: it begins at some place and then continues on forever. Nihilism is the belief that nothing essentially exists. It says that things come together in some sort of natural, physiological way or through some chemical means, but that there is no real order to it or no context within which an evolutionary pattern exists. It is the belief that there is nothing outside what one sees with one’s eyes or feels with one’s hands or smells with one’s nose. It is the belief in the possibility, in our case, of experiencing cause without experiencing effect.
This is not the textbook definition of nihilism, but it is the description of nihilism as we experience it within our minds. For instance, it is possible for us to know the teachings of the Buddha and to see their logic, yet have our actions and lifestyle be inconsistent with that belief. We may understand that compassion reaps good results and brings us closer to enlightenment, so we exhibit kindness and have faith. Yet within our minds we think judgmentally about others and hold hatred and desire. We think that it is acceptable to act kindly toward a person even if at the same time we are thinking we would like to have that person’s clothes or that we don’t like that person. This is actually a form of nihilism, because we feel that what matters is what people see, not understanding that even what remains in our thoughts and feelings also produces results. We don’t really understand that cause and effect relationships occur from the subtlest levels to the grossest of levels, and are the underlying fabric of cyclic existence. We do not understand, therefore, our own nature and that all things are an emanation of our minds. We practice nihilism constantly because we believe that the only thing that is counted somehow in the book of countings (whatever that might be) is that which is seen and can be judged by others.
We are content to live with that kind of thinking, never realizing the terrible results that it produces. We continue to engage in activity that is not conducive to enlightenment, because we do not understand the depth and profound effect that cause and effect has upon us. We may act in a kind way when people are watching but in our minds, in our secret places where no one is watching, we are selfish, judgmental, uncaring, and jealous. All of these qualities we allow to exist within our minds, and we do not understand that if they exist within the mindstream they will also somehow appear in our physical reality. Holding hatred in our mindstreams, or jealousy, selfishness, grasping, feeling needy constantly, feeling that we must have something in order to be content, acting in a selfish way that is inconsistent with the Buddha’s teaching, these things produce the same results that physical activity of that kind produce, even though we may not see right away the effects that will surely ripen.
The Six Realms of Cyclic Existence
The Buddha teaches us that there are different causes that we hold within our mindstreams that create the circumstances by which we are reborn in the six different realms of cyclic existence.
Contrary to the popular New Age philosophy that says we always achieve a higher rebirth, or that since we are human beings now we can always count on being human beings in future incarnations, the Buddha teaches that we achieve rebirth according to the content or fabric of our mindstreams. For example, if we hold a great deal of hatred or anger, we can be reborn in the lowest realms called hell realms. These realms are extremely uncomfortable; they have a great deal of heat and fire or extremes of cold that are unbearable. It is so unbearable there that it is impossible to practice. It would be like trying to meditate while someone is sawing off your knee. All you can think about is yelling and screaming and how to get out of there quickly. That is the nature of the hell realms.
If you experience a great deal of desire, grasping, and neediness, you will be reborn in what is called the hungry ghost realm. This realm is so filled with longing that the nonphysical beings there have mouths as tiny as a pinhole and their stomachs are as large as Mount Mehru. It is impossible to satisfy them. It is the experience of insatiability. Beings there are so empty and unable to take in what is needed.
If we experience dullness, stupidity, or ignorance, we will be reborn in the animal realm. Animals are considered to be incapable of the kind of thought necessary to make fully aware decisions. They fall prey to whatever sufferings man might visit upon them. Oxen that must pull heavy carts all day with very little nourishment, animals that must endure testing, these animals are unable to save themselves and they suffer horribly. Animals in the wild are eaten or helplessly pursued by bigger animals. Even our pets do not know how to take care of themselves. If we feed them they are fed, if we forget them they are forgotten.
To be reborn in the human realm is considered the most auspicious of circumstances because here it is possible to practice the Buddha’s teaching and experience true awakening, Although it takes a great deal of merit to be reborn in the human realm, there is also a negative cause for human rebirth, and that is doubt. As humans we constantly experience doubt. It is so pervasive that we do not understand how great our doubt is. If we really examine ourselves, we will discover that we think and feel differently from the way that we believe intellectually. We may follow a certain philosophy, but we never follow any philosophy consistently because we are so filled with doubt. It is the same in following Buddhist teaching. We will follow it externally, but not consistently until we have come very close to realization and can understand for ourselves fully and completely about cause and effect relationships.
If we experience a great deal of jealousy and competitiveness, if we have a warlike quality to our minds, we will be reborn in what is called a jealous gods’ realm. Beings there have a great deal of power with super-normal experiences. They are very strong, competing constantly in war. There is no peace, no security, no time to think or feel or love. There is only a constant need to guard oneself against hurt and attack, and a compulsive need to be aggressive about maintaining whatever you have that seems to be yours.
The last of the six realms is the gods’ realm. It is considered to be the highest realm because it is the most pleasurable and the most blissful. The beings there are extremely beautiful with gorgeous fragrances, brilliant colors, and music that is so pleasurable that if we were to hear it, there would be instant healing. Bodies of the gods are pure and perfectly sweet. There is not a bit of decay, sweat, bacteria, aging or any processes that produce the foul smells we have. It is beauty beyond what we can understand, completely free of ugliness or decay. Pride is the main cause for being reborn here, and even though the gods live for thousands of years, life is not permanent there. It actually takes a tremendous amount of good karma and pure virtue to be reborn in the gods’ realm, but while there you use up all your accumulated good karma very fast, like a big V8 engine burning gas going up hill. Suddenly after a very long life span, decay sets in. One’s accumulated virtue becomes exhausted and death approaches. It is horrible to them because they who have experienced nothing but beauty, sweetness, bliss, gorgeous music, and celestial food are about to experience terrible suffering. This impermanence is the predominant suffering of the gods’ realm.
We as humans have within our mindstreams all of the seeds of the peculiar sufferings and the unfortunate qualities associated with the six realms of cyclic existence. The Buddha cautions us not to take this teaching symbolically, but to take it absolutely. He could actually see the six realms and could remember having lived in those realms. Having achieved the precious awakening, he was able to recall how he moved from these realms into enlightenment The head of our lineage, His Holiness Penor Norbu Rinpoche, has said that if you could only part the curtains of your inability to see, if you could only see for one moment what the six realms of cyclic existence were like and how you have come and gone in each of the realms, and what you have experienced and what you are yet to experience because of the qualities inherent in your thinking if you could understand this you would do nothing but recite the mantra OM MANI PADME HUM again and again. You would never stop.
The mantra of Chenrezig is OM MANI PADME HUM. Chenrezig is the Buddha of Compassion, and has within his mindstream a clear and pure crystal awareness, which is the same as the mind of enlightenment. Inherent within that mindstate are the qualities that bring about the end of rebirth in all of the six realms. Constant mindfulness of Chenrezig, and learning to generate one’s mind as Chenrezig through the use of visualization, mantra, recitation and pure intention, can bring about the end of rebirth in cyclic existence, even in one lifetime.
The logic here is that in the practice you are the one who generates yourself as the Bodhisattva Chenrezig. You accomplish this pure mind state in order to be of benefit to sentient beings. The real end of suffering therefore can be understood as your capacity to generate yourself as that Bodhisattva of Compassion, thereby becoming the cause for the end of all suffering. In so doing, one brings about the end of one’s own suffering as well.
The mantra of Chenrezig, which is OM MANI PADME HUM, has six syllables. Each syllable has the ability to eradicate causes for rebirth in each of the six realms, because the mantra itself and each of the syllables is considered to be a miraculous condensation of wisdom. Through the activity of Guru Rinpoche we are able to experience in the hearing or reciting of the syllables and visualizing ourselves as Chenrezig, the perfect purification of the causes for rebirth in all of the six realms of cyclic existence. This is absolutely possible. It is promised that if you practice this every day you can achieve the end of rebirth in the lower realms. And if practiced in conjunction with other practices it is part of a proven technology to end suffering in all of the realms.
Today something is big. Is it emotionally big? Perhaps. Look within to find the answer and be careful in deciding what steps to take next. There is a lot of energy around ‘doing’ but you want good action not impulsive action. It’s good to seek a second informed opinion if your’re not sure about what the next step is. Finally, if you’re experiencing frustration today the better part of valor is patience. As Shantideva says: Remain serene and call to mind that everything arises from conditions.
The following is a prayer from the Bodhisattva Vow Ceremony as translated in the Nam Cho Daily Practice Book from Palyul Ling International:
Alas! Fortunate ones!
Do not let ignorance overwhelm you.
Wake up now and be diligent.
Since beginningless time to this very moment
You have been sleeping in ignorance. Enough!
Now sleep no more and devote your three doors to the practice of Dharma.
Don’t you understand the suffering of birth, old age, sickness and death?
No moment of what is called “today” is permanent.
Now the time has arrived to practice diligently.
This is the moment to accomplish permanent happiness.
And not the moment to fritter away in the state of laziness.
Contemplate death and strive to accomplish your practice.
Life is uncertain, as the causes and conditions for death are innumerable.
If you do not attain the confident state of fearlessness in this very life,
Then what is the use of being alive?
All phenomena are selfless, empty by nature and free of elaboration.
They are like magical illusions, mirages, dreams, reflections, the cities of Ghandarvas, echoes,
Reflections of the moon in water, bubbles, optical illusions and manifested illusions.
By these ten known examples of the illusoriness of phenomena,
Understand all worldly and transcendental phenomena as these.
Thus sang the wisdom dakinis who then dissolve into space with sharp whistling sounds. By being mindful of the meaning and importance, generate awareness and determination to wake up immediately from the slumber if ignorance.
Careful thought and planning ensure a favorable outcome for new ventures. Partnership is highlighted today along with cheerful work, dedication to the job, and plugging away to ensure success in all you do. It’s time to learn something new! Oliver Wendell Holmes said, “A person’s mind stretched to a new idea never goes back to its original dimensions.” What’s good today? Work, successful health measures, investing, financial increase and partnership!
After eight years of writing this column, the time has come for me to move on to the ever-increasing demands of my work. It has been a pleasure to offer this column to Jetsunma, and I am sure the new writing team will do a wonderful job of continuing the astrology column. Thanks for your support! Norma
The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Mixing the Mind with the Guru”
What I would like to talk about in the adult portion of our teaching is the particular situation, the predicament actually, that sentient beings find themselves in. Sentient beings are in a situation that is something of a struggle, in that for sentient beings often they have problems and not much understanding in the way of being able to solve their problems because they do not understand how their problems have arisen. They do not understand that they must apply an antidote. And often in their efforts to alleviate their own suffering, they perpetuate their problems. So I’d like to explain something of the Buddhist idea as to how that actually comes about. The Buddhist idea as to how our suffering comes about may differ somewhat from what we ordinarily consider the sources and reasons of our problems; and certainly I would think that the Buddhist idea of how to solve the problem will differ from what we have been taught in our society. So I hope that you will listen patiently and really give it a shot, give it a chance. Give it an opportunity to settle into your mind. What I will try to explain, then, is the format or the backbone of some Buddhist ideas.
According to the way we ordinarily view things, we feel or perceive ourselves to be a real and solid object stuck kind of in the center of an environment; and we feel ourselves to be interacting with our environment. From our perspective, it seems as though, from what our parents told us, one fine day we were born. We don’t actually remember that, but we’ve been told that that’s the case; and some of us have birth certificates and pictures to prove it. It seems as though we appeared within this environment. We were born, and from that point on, it seems as though circumstances have acted upon us to cause us to form in a certain way. That is a very popular idea. It is the idea of the day. Whenever one wishes to go into some kind of deeper study, or deeper awareness according to the potential and fad, actually, of our society, generally if we are not deeply religious people, even if we are moderately religious people, we will be guided into an understanding of the psychological makeup of an individual and how it interacts with its environment. And expecting the fact that the individual is what it seems to be exactly, no more, no less, we will begin to study what seems to be the cause and effect relationships between an individual and its environment.
For instance, we have the idea that if we grow up with kindness that probably we will be more healthy psychologically, that we will be more stable. And we have the idea that if we grow up with suffering, such as deprivation or even abuse, that we will be not kind, really, not caring and very insecure and very unhappy people. The idea is that if one grows up with abuse and neglect that one will certainly give abuse and neglect to others. We have the idea that if we grow up with poverty that we will grow up with characteristics that are natural to the impoverished person, whatever those characteristics are thought to be. But there are certain expectant results that we have from the way that we grow up. And actually people in our society spend, comparatively speaking, a fair amount of time looking at the way that they interact with their environment, looking at the characteristics that they have, the qualities that they have, and actually trying to trace them back to things that happened in their early childhood. These are things that we are taught to do. And this is the fashion, actually, of our time in this particular cultural environment.
Buddhist philosophy differs from that greatly, actually. The reason why Buddhist philosophy differs so much is that there are certain foundational expectancies that I’ve just listed that are so ordinary, so normal in our society that we wouldn’t even think to question them. For instance, we would not think to question that our experience begins at the time of our birth; and we would not think to question that our experience is completely controlled by the input of our environment and our parents. We would never think to question that. While we might accept the idea that we have come into this life with certain genetic predisposition, we don’t really understand that genetic predisposition. We think of it as kind of a chemical thing. And yet, even though we have this certain genetic predisposition, we think that for the most part our habitual tendencies, our ideas, our qualities have more to do with the way that we respond to the catalysts that are contained within our early life. That’s how we think.
The Buddha thinks differently about all of that. The philosophy that’s presented is actually quite different in that the Buddha teaches us that this is not the first incarnation or birth that we have ever taken; that as sentient beings we have been involved in a great many birth and death experiences; that we are actually locked into what is called cyclic existence or samsara, which is a cyclic death and rebirth experience. We are actually taught that this birth and death process has taken place many times. In fact, if you are a human and you can even hear the word Buddha, or can hear the teaching that will bring you closer to enlightenment in any way, shape, manner or form, then that should be considered proof that you have lived many times, because it takes many lifetimes of accumulated virtue and merit in order for you to be in this position. One does not happen to be in the position just because in the same way that apples happen to fall from trees. One has to have accumulated a great deal of virtue and merit in order to be in the position of even considering to practice the path of enlightenment. So you’ve had to have had a lot of experience as a sentient being. Oh, it doesn’t mean that you’re at the point where your future is assured. It doesn’t mean that you’re in such good shape that you really don’t have worry about it. It doesn’t mean that it’s downhill from here. It means that you still have a lot to do, because until we achieve enlightenment, actually, we really aren’t safe. We are still sentient beings and we are still revolving in cyclic existence; and we still have the same conditions and situations associated with being a sentient being. But the Buddha teaches us that we must have lived many lifetimes before.
So when we come into this life, we are actually an appearance, or a re-birth, of one who has with them a whole conglomeration of cause and effect relationships already instituted—already begun, already in action, already arising. Some in seed form and some arising in a very obvious and blatant way. If a sentient being has revolved in cyclic existence for some time, they have accumulated many habitual tendencies. They have begun many different causes and experienced many different effects. For some great long time, they have assumed that self-nature, their own self-nature as well as the nature of all phenomena is inherently real, and they, for a very long time, acted accordingly. According to Buddhist philosophy, that continuation, that stream of continuing assumption can be called a mindstream. A continued push, a movement of dynamic occurrence, all of which is based on the assumption of self-nature as being inherently real and the constant need to hold to self-nature and to define it.
