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The Nature of the Path

September 27, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt form a teaching by Jetsunma Ahkon Lhamo called “Commitment to the Path”

I like to see students start off kind of smallish and grow bigger in their practice, because I think that is more realistic. The best way to start out our practice is to understand what Dharma is trying to accomplish—what are the faults of cyclic existence and what are the results of practicing Dharma—to get a clear idea of that so that we can see for ourselves that this is a beneficial thing, so that we don’t have to argue with ourselves further down the path when it’s not appropriate any more.

So these teachings that I would like to give you are designed to get you to progress. They are made to get you somewhere. You are not meant to stay where you are on the path. One progresses and that means change. You know, that scary word. So we have to ask ourselves then: What is Dharma engineered to do? How does that change take place? What does it look like? What does it mean?

Well, first of all, look at something that is not Dharma. Look at whatever sense of spirituality or religion you have that is not Dharma. If we look at the ideas that we have generally as a culture about spirituality, spirituality is like salt. It’s a condiment, a little ketchup on the hot dog of life. It’s a flavor, but it’s not nourishment. It doesn’t give you what you need every moment of every day necessarily, unless you yourself find a way to relate to that faith so strongly.

With Dharma, it’s a different story. You don’t ever have to feel your way around. You are never walking around in gray zone. You can do practice. You were taught how to increase your knowledge and your wisdom. You go from one practice to another to another to another through the different levels. You can move through them according to your habitual tendency and your karmic propensity. So there is something exacting, something like a method.

The reason why is that Dharma is not meant to act as a barbiturate, to calm you. It’s not Valium. It’s not meant to soothe you and make you feel more comfortable. It’s more like if you could imagine your life as being a dark room, like any other room—filled with furniture. And it’s very dark. You can’t see a thing. This is kind of your life as a sentient being, because we really don’t come into this world understanding anything about cause and effect or how to make ourselves happy. We come into this world unknowing, with only habitual tendencies. That’s all we come in with, deep habitual tendencies from previous experiences.

So in a way, our lives are like this dark room, filled with obstacles. By now, now that we’re getting a little long in the tooth, we know there are obstacles. We’ve had them. Some of them, anyway. Doubtless there are more to come. So we think of our life like this room with furniture in it and you’re supposed to get from the birth door to the death door successfully and make some progress in the meantime. Well, if it’s pitch black and there are all these things in the room, the chances that you are going to walk through without knocking yourself into oblivion are pretty slim. So the way that Dharma works is it forces you to turn on the lights. You have to look at obstacles. You have to look at what is in that room. With another kind of faith you might think that the best thing to do is think positive and be positive and plaster good thoughts on your head. You know, just try to be kind of upbeat and make the best of everything. All good ideas. But when you are stumbling through a pitch black room and there is a lot of furniture in there, you are going to trip. And no amount of positive thinking is going to get you through that room successfully. No amount of positive thinking is going to keep you from entering that last door. Nobody has done it yet through positive thinking.

So Dharma’s tendency, rather than act like a soother or a barbiturate or something that is calming, Dharma turns on the light. Dharma says, “Look folks, here is what’s happening.” You are born, but you don’t remember how you got here. There are uncountable cause and effect relationships since time out of mind that have formed into habitual tendencies and karmic propensities. And here you are born as a child. How did you get those parents? How did you get in this world? How did this happen? That’s what I said when I woke up as a kid. What’s wrong with this picture?

So we find ourselves here and we’re kind of helpless. That’s one of the teachings that the Buddha gives us. That in truth, we are all the same and in our nature we are exactly the same; but in our ordinary appearance as sentient beings, we are in a state of confusion. We do not understand cause and effect relationships, because we can only see this present lifespan. We have had so many lifespans to give rise to causes in an amazing amount of time, since time out of mind. So we have no understanding of this.

Dharma teaches us that all sentient beings, while we are the same, and while we are wandering in confusion, have one thing in common and all of our activity is geared towards that. And if you think about it, you know that it is true. Even when we are doing for others, until we really have given rise to compassion, we’re always trying to be happy. It’s natural. The organism wishes to be balanced and at peace, happy. But we don’t understand what balanced and at peace is. So we keep grabbing for stuff. Yet Lord Buddha teaches us all that we are suffering due to desire. It’s not that you don’t have something that makes you suffer, but your reaction to the not having it…that is most of the suffering.

Viewing the Guru

September 26, 2016 by Jetsunma Ahkon Lhamo

An excerpt from a teaching by Jetsunma Ahkon Norbu Lhamo on October 18, 1995

This teaching is meant to help us correct our view and deepening in Guru Yoga. We will be thinking about how to deepen in our practice and how to practice with a deeper and more profound sense of view. Remember that the antidote that we are trying to apply now is the one that addresses our superficiality.

As materialists, modern people, and sentient beings in general, our minds are very superficial. In fact, our superficiality is literally invisible to us simply because we have no sense of what anything other than superficiality might be. As you listen to this, you should listen with your “doors” open. That means, don’t just listen lightly the way most people do. Most people, when they listen to either conversation or teaching, listen to it just skimming the surface, picking out the main points. In this case, you don’t want to use that technique. That’s okay for ordinary listening, but in this case you want to not only hear everything that is actually said, but at the same time, you also want to try to understand the concept that’s being presented in a deeper way. It’s as though you want to receive the totality of the idea, not just the top of it. You don’t want to try now to determine what are the most important parts. In other words, accept the entire teaching, and then, later on, as you begin to digest it, you’ll be able to determine what the important parts are more readily.

Generally, when we walk around in our normal waking consciousness, we think that we are with the Guru only when we are praying or doing our practice. We visualize the Guru in front of us. We think, “Oh, now the Guru must be here by the force of my devotion.” That’s appropriate, that’s what I’ve taught you. Then we think also that we are with the Guru whenever we see the Guru’s face. We think that when the Guru is actually in the room and we see the face, we see the form, and we think that we are with the Guru. If we see a picture of the Guru, maybe we have a moment of devotion, and perhaps we feel a connection because of our past practice. We think, “Oh, now we are with the Guru.” In fact, if we are really to examine the way that we are thinking at that point, it is extremely superficial. There’s no view in that at all. It’s superficial. It’s completely inaccurate. If we think in that way, it goes to show us that we have not accomplished pure view. We have not accomplished a deeper view. So this would give us a lead as to how to practice more deeply.

When we think about when we are with the Guru, we have to try to understand the meaning of our relationship with the Guru in the deepest possible sense. We try, hopefully, to move past our perception of the Guru as an individual person. This is our goal. This is what we’re trying to do, generally speaking, in our devotional yoga. We are trying to see past the personality, past the superficiality, into a more profound understanding, a more profound view.

Let’s go back to that question that we might have answered differently while we were thinking more superficially: when is it that we are with the Guru?

We are with the Guru every moment that we have the Buddha nature. We are with the Guru so long as we appear in the world but still have within us the Buddha seed. What that actually means is that the Guru represents for us all sources of refuge: all Lamas, all Buddhas, all Bodhisattvas, these three that arise from the primordial nature. The Lama represents for us the Dharma: all of the Dharma, every word that was ever uttered of Dharma teaching. The Lama represents for us as well the entire Sangha: every monk, every nun, every Lama that has ever taken robes, that has ever practiced the Dharma. The Lama represents as well all the meditational deities with all their qualities and all their particular incarnations and all of their activities. The Lama represents as well all of the dakinis and all of the Dharma protectors. So when we think of the Lama, we think that everything that arises from the fundamental Buddha nature, from the pure primordial nature, that which is our Buddha nature is represented by the Lama. Everything that the Lama represents arises from the Mind of Enlightenment.

Conversely, the Lama does not represent those things that are present in samsara. The Lama does not represent those things that increase our five poisons, that increase our delusions. The Lama, therefore, cannot cause suffering. The Lama cannot cause an increase in ignorance. In a natural way, the Lama is not capable of giving rise to more suffering and more delusion. If somehow within the relationship that we have with our Lama there is some suffering, then we have to look to ourselves as having impure perception, as having incorrect view, incomplete understanding and the tendency to project outward what is actually happening within our own minds. The reason why we know that the Lama cannot increase our suffering or increase our poisons, or harm us in any way, is that the Lama actually appears as a display arising from the very Mind of Enlightenment and within the Mind of Enlightenment there is no cause for suffering. There is actually no cause for suffering, so the seed is not there.

What’s the Point?

September 25, 2016 by Jetsunma Ahkon Lhamo

Actually these teachings on the Four Noble Truths are the lessons that we are trying to implement here in this temple. One of the goals that I have personally invested a great deal in is to try to create in this temple an opportunity for sentient beings to invest their effort, their kindness, their resources in whatever way in order to bring benefit to others. I feel that this is a beneficial practice. According to the Buddha’s teachings, this is one way to create the perfect interdependent cause and effect arising in order to create the kind of happiness that we wish. The efforts that we engage in here don’t seem to bring much result at this time, in this way.

Right now, for instance, we are holding a twenty-four hour a day prayer vigil. There’s always someone in that room behind the staircase, the shrine room, who’s praying for the welfare of sentient beings. There are 12 two-hour shifts a day and we go round the clock twenty four hours a day. Now what is that producing for us now? Nothing, absolutely nothing. We lose sleep, we get irritable, we’re tired. Sometimes we don’t want to get up and do this thing. Sometimes we do everything that we can to trade shifts so that we don’t have to be there on Saturday morning. But somebody gets stuck with it, I guarantee you. Where’s the payoff? Why would we want to do that?

Let’s talk about some of the other things that we do. Right now we’re building a stupa park with eight stupas in it. In the past we’ve built the stupa that is out on the grounds toward the parking lot. When we built that stupa out there, we had weather such as we’ve had in the last couple of days. For some reason, every time we build stupas this happens. I don’t know why, but it seems to be in the high nineties, if not a hundred or over, with humidity just under pouring. You know somewhere around ninety-nine point nine. It’s just beastly weather and it’s very difficult. We get out there and we work very hard and we sweat very much. And it seems as though the effort will never end. It’s very, very hard because we do everything ourselves. Sometimes we lose weekends for a whole summer. Sometimes we lose evenings for months. We don’t get much rest; we work very, very hard.

Why do we do this? What’s the benefit? What are we experiencing right now in building this stupa park that’s so wonderful, besides backaches and sore limbs. It seems as though nothing. It seems as though we’re just working very hard for no good reason. But actually what we are doing here is we are implementing the Buddha’s teachings. The Buddha teaches us that whatever we can do to benefit beings, to bring happiness and well-being to sentient beings, will bring us happiness and well-being as well. The Buddha teaches us that the point of our practice, the point of our lives, is to actually engage in meritorious, generous, wholesome and virtuous activity that will be of benefit to sentient beings. And the Buddha teaches us specifically that the only lasting permanent true cessation of suffering, and therefore benefit to sentient beings, is enlightenment. The true cessation of suffering is the state of enlightenment.

28th Anniversary of the Enthronement of Jetsunma Ahkon Lhamo

September 24, 2016 by anisonam

The lowing of the conch shell sounded from various points on the temple grounds like a soft foghorn. It overlaid the patter of hammers as stupa construction continued. Sometimes the sound wavered and spluttered out, and Jetsunma would laugh, lowering the conch. She was practicing for the enthronement ceremony the following day and had been told at the last minute that she would have to blow the conch. She never had before, at least not in this lifetime. She wiped her mouth and joked to her students, “I’m never going to get this down.”

She gamely tried again, continuing her gradual circumambulation of the temple. The sound came out clear and strong and hung in the air. After a moment of stillness, the students cheered.

On September 24, 1988, the temple filled with cameras and mics angled in every direction. Jetsunma sat quietly humble on the throne, and straightened the brocades draped over her shoulders, blinking at the lights. The temple had never been so brightly lit. To the blare of Tibetan horns and ringing bells, NBC filmed while His Holiness Penor Rinpoche, Throne Holder to the Palyul Lineage of the Nyingma School of Vajrayana Buddhism, formally enthroned Jetsunma Ahkon Lhamo as a tulku, or reincarnate teacher.
According to tradition, ceremonial items were carried from H.H. Penor Rinpoche to Jetsunma, empowering her to teach and formally represent the Palyul Lineage. When the time came for her to blow the conch on camera, the sound came clear and then wavered. Not as good as the night before. She shared a wry smile with her students, tipping her head, Oh well. Then one of the monks had to blow the conch. His Holiness chuckled and Gyaltrul Rinpoche translated his comment, “They should have had Jetsunma do it.”

The news spread via Associated Press, and world newspapers printed photos of the spectacle of a western woman with long dark hair on a Tibetan throne. Her enthronement came at a time when Vajrayana Buddhism was relatively unknown in the US. The year before, an obscure Tibetan monk, H.H. the Dalai Lama, spoke at the National Cathedral to a scattered audience of about a hundred. At Buddhist temples in the late 1980s, teachers were universally Asian.

It was openly questioned whether westerners could accomplish this eastern religion.

H.H. Penor Rinpoche, who never shirked what was needed, answered with a resounding yes. As he enthroned her, he said, “People have asked me why there are no American tulkus. And people have asked me why there are no female Lamas. Now you have both. So you should be very happy.”

“This is for you,” Jetsunma said later to her students. “It’s for all of us really. This is your own enthronement, your own future accomplishment that you’re seeing.” She explained that the enthronement meant that not only can Dharma be accomplished, it can be accomplished by westerners, even in this day and age. “Yes, even you.” And she wrinkled her nose impishly at her students, and laughed.

Post written by Michelle Grissom

How to Understand Cause and Effect

September 23, 2016 by Jetsunma Ahkon Lhamo

We don’t have any real way to understand direct cause and effect relationships. And for that reason, we cannot really seem to understand how to create the causes of happiness. A good example is this: If we experience perhaps chronic poverty, we may think that the way to end this chronic poverty is to struggle against it. To work very hard at getting money any way that you can, to beg, borrow, or steal literally. To work very hard at a very high paying job in order to get money. What we won’t understand is that probably whatever we do within that realm of activity will have temporary result at best. It may work for a period of time. Then again, it may not. I know people who work hard and can’t seem to get anywhere. Or it may be that it works very well for a certain period of time. But, even while it works very well and you have money, the consciousness is such that you still feel impoverished. You can’t enjoy it. You can’t get anywhere with it. You can’t use it for any good result. It simply sits. And to all intensive purposes you are still impoverished. It’s very difficult to understand how it is that these cause and effect relationships play themselves out.

Now, according to the Buddha’s teaching, if you have a great deal of affluence at this time, if that is easy for you, then what has actually occurred is that in the past you have accumulated a great deal of merit through generosity, through generosity, through giving to others. And that is why, in this lifetime, it is easy for you to accumulate money, or easy for you to enjoy money, or easy for you to feel wealthy even if you don’t have much money. It is easy for you to feel that you have plenty, enough. That you’re just fine. Either inwardly or outwardly, you are prosperous. This is a hard lesson to take in. Because we want to feel that this personality and this lifetime was responsible for doing something in a very competent way in order to achieve these excellent results. But, according to the Buddha, in many cases prosperity is the result of generosity, in fact in all cases, prosperity is the result of generosity. And a person who is chronically impoverished is a person who has not been generous and continues to not be generous with their resources, with their time, and in their hearts. The Buddha teaches us the antidote to poverty is not getting money any way you can. But that the antidote to poverty is kindness and generosity and putting out in order to benefit others.

Examining Cause and Effect

September 22, 2016September 21, 2016 by Jetsunma Ahkon Lhamo

How can it be that we’ve had so little result? Well it isn’t true that we’ve had no result. We have had temporary happiness. We’ve all had that. Probably we feel pretty good right now. Probably we felt all right when we got up this morning. But we feel differently every day, and really every moment. And sometimes we are even afraid to think that we’re really happy, because we know that right behind that happiness, right behind that, is another mood change. And you know that it’s not lasting.

How we can have managed to continue in such an effortful way? How is it that we maintain this extreme effortfulness? And what’s the answer? What should we do? First of all, we have to begin to cultivate some understanding. According to the Buddha’s teaching, every condition that we experience in our lives, including the most subtle inner conditions, that is to say, our own impressions and feelings and subtle inner posturing—that very, very subtle stuff that seems so wispy, seems to change all the time with every catalyst that appears in our lives—from that kind of subtle condition to the most seemingly permanent, gross, outer condition, such as the house we live in, the nation that we live in, the community that we live in, the world that we live in, the Buddha teaches us that every one of those conditions that we experience actually arises through the interdependence of cause and effect relationships. Every condition with no exception. Even the condition of how you appear physically. Now, of course you have some control in that matter. You can diet and become thin. You can put on makeup and become better looking. You can take off makeup and become either better or worse looking depending on how well you apply makeup. You can gain weight. You can do different kinds of juggling in order to make yourself appear more attractive through wearing different clothing, or what have you. But there are some things about which it seems that we have no control. For instance, the genetic tendency of our body to be in a certain way. Some people are shorter than others; some are taller. Some have a tendency towards a more squat body form; and others have a tendency towards a very lanky body form. These things seem to be beyond our control. We can look at our parents and our grandparents, and it seems as though we have the same genetic structure as them. It seems as though we have not much control over that. But, according to the Buddha, even such things as those that appear to be handed to us from the time of our birth, even such things as genetic predisposition, these are the result of karma.

What are the conditions of living? Do we live in a beautiful house? Do we live in a happy and harmonious family situation? Do we own property? Are we impoverished? What are the conditions of our lives? It seems we have control over some of them. There are many books out now that tell us we can all become millionaires through a certain amount of effort if you follow this very simple ten point program starting with the investment of a few thousand dollars. And for some people I’m sure that kind of program has worked. And yet, there are some conditions in our lives that are seemingly unbeatable.

For instance, what if, personality-wise, we don’t seem to have that certain mindset that permits us to engage in that kind of activity? And then again, what if we don’t want to? Some feel chronically defeated and have always felt so, and they never take aggressive moves towards gaining whatever it is that they want. But other people seem to have to do nothing and happiness comes to them, or prosperity comes to them. There are so many conditions in our lives that seem controllable and they’re mixed in with conditions that seem uncontrollable. How are we to understand that?

Well, the Buddha teaches us that we have at best a very partial, very minimal understanding of cause and effect relationships. It’s actually quite minimal. And the reason why is that there is very little cause and effect unfolding that we can actually see. The Buddha tells us that we’ve lived many more than one lifetime. Therefore, if we’ve lived a hundred years already, we have only one tiny, tiny window of time in which to judge our experience. But that window of time actually has a very exacting beginning and a very exacting ending; and it’s very difficult to understand what has come before and what will come after. There are certain elements that we can view within that window of time, and we can gain some understanding. It has been my experience that usually as people mature and as they become older, they have gained enough life experience not to make certain kinds of mistakes again and again and again. Now, in some cases I think it might be that we’re just too tired and old to make those mistakes again and again and again. But in other cases I think there’s a true learning that has actually occurred, and I’m really not sure what the proportions are.

The Problem

September 21, 2016 by Jetsunma Ahkon Lhamo

What is the problem? Why is it that we cannot really find happiness on any permanent basis? Well, there are many different reasons for that. One of those reasons is that, as Lord Buddha teaches, nothing in the life of a sentient being is permanent. Literally, the life of a sentient being is like a waterfall rushing down a mountain. The scenario always changes; the scene always changes. And the life itself is rushing very quickly, begun and then over. Life is impermanent. Everything about our lives is impermanent. Even the cornerstones of our lives,the things that we pin our hopes on, such as family, such as relationships, and such as possessions. Even possessions that seem very solid like a car. A car is very hard. You go and hit your car and it’s very solid. We might think that this car is going to be the one that makes me happy. But, as you know, three or four years into ownership that car is going to begin to abandon to you. And that is always the case. And it’s the same with relationships. Relationships change. And the same relationship, no matter how wonderful and fulfilling it can be, is completely dependent on our own receptivity and our own moods. And they change constantly. The interactions between people are constantly being modified by many different things including cause and effect relationships that we ourselves instigate. Everything in life is like a moving, dynamic tapestry, always weaving and inter-weaving, constant interdependently arising cause and effect relationships. Everything is moving and impermanent in our lives. Therefore, it’s so hard to find a core of stability, so difficult to find any kind of lasting permanent happiness. Still we hunger for happiness, and we engage constantly in activities that we think will bring us happiness.

The Wish for Happiness

September 20, 2016 by Jetsunma Ahkon Lhamo

An example of our misguided search for happiness might be something like a story that I’ve heard here more than once with students who come to me for consultation or just to talk to me for awhile. They say well I don’t know what to do about my tendencies in, perhaps, relationships. In relationships it seems that I act a certain habitual way. It seems that I become attracted to people of the opposite sex who are not appropriate for me. They are not compatible with me. And under those circumstances, for a period of time, I generally feel a great attraction and then ultimately become very unhappy. Or perhaps in a relationship I cannot assert myself. I habitually act like an underdog or an underling, and I cannot achieve any real happiness in relationships. Or perhaps in relationships I habitually come on strong in the beginning and then after awhile I turn off and feel very much out of touch with the meaning of the relationship.

Whatever it is, I’ve had many students, many times during the course of my speaking with students, students will come to me I don’t understand this habitual tendency that I have. I don’t understand how it is that I continually engage in the same patterns. We all understand patterns. We all have patterns within our lives. And we don’t understand why it is that we often perpetuate patterns that bring us unhappiness, patterns that have never worked out before. So why should they this time? They continually bring us some disappointment. Why is it that we do that? Perhaps we think that maybe we don’t really want to be happy.

I don’t think that’s the case. According to the Buddha’s teaching, everyone wishes to be happy. Across the board, everyone wishes to be happy. But we all have these inner messages that we’re playing to ourselves. Like perhaps we think we’ll be the happiest if we’re unhappy, because we deserve to be unhappy in some strange way. Or perhaps we think that we’ll be the happiest if we can act unhappy so that others will comfort us, and that’s really want we want. Or perhaps we feel that if we act misguided enough, eventually someone will come forth with the answer for us. We have all kinds of hidden inner agendas that we play over and over again. And we should never mistake that the one thing we all have in common, no matter what our condition is, and no matter what our habits are, is that we wish to be happy. And we wish it deeply. We wish it very much.

Are We Misguided?

September 19, 2016 by Jetsunma Ahkon Lhamo

The one thing that all sentient beings have in common—or I should say one of the main things that all sentient beings have in common, but particularly the one thing that makes us all related, inter-related, kind of like brothers and sisters under the skin—is that we all in our own fashion wish to be happy. If you examine the content of your life and what you’ve done and not done up until this point, you’ll find that just about everything that you’ve engaged in up until this point has been in some regard an attempt at being happy. Unfortunately that attempt at happiness is only sometimes successful; and sometimes it’s extremely misguided. Actually, we might have a better idea as to what happiness is all about than someone who has a strong habit of harmfulness toward others, or perhaps extreme selfishness; even someone like a person who is chronically a criminal. Perhaps someone who is a thief, or even a murderer. A good example might be the recent capture of a man who was a serial murderer. Believe it or not, even such an extreme condition like that is a misguided attempt to be happy. Of course, it’s extremely misguided. And the one thing that we might have in common with such a one as that is that we are both trying to be happy. That’s really hard to understand though, isn’t it? Because we can’t think how it would be possible to be happy by really harming others in such a bizarre and brutal way as that man apparently did. We can’t understand what he would be thinking of. How could he think like that? How could he think that being harmful and hateful towards others could possibly bring happiness?

Of course, it’s hard to say because we don’t have the man here. We can’t examine his mind; and we can’t really assume that we would know what he was thinking. But we could take at least a theoretical guess, a theoretical leap at understanding. Possibly in this man’s mind, he thought the control or power that he achieved over others through that kind of brutality, would make him happy—the feeling of controlling others, the feeling of supremacy, the feeling of the ability to dictate the conditions of some other person’s life. Possibly in some twisted way he thought that that would make him feel happier. Perhaps he didn’t even use the word happy. Perhaps he felt an exhilaration of power. Perhaps he felt an excitement about the continuation or fulfillment of some crazy compulsion. It’s really hard for us to understand because we don’t act like that. But we do throughout the course of our lives demonstrate certain activities that we ourselves don’t understand. Sometimes we’ll watch ourselves act completely out of character. Or even if we are within character, and that means predictable, we’ll watch ourselves move through certain cyclic changes within our lives in which we predictably act the same, but it predictably brings no good result.

Spiritual Maturity

September 18, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “The Bodhisattva Ideal”

When we first enter onto the Bodhisattva path, we are thinking that maybe we are doing this because we’ve always wanted to be a good person. We have all kinds of mixed motivations. Maybe we never got enough approval when we grew up. Maybe mama was always telling us that we were never going to amount to very much, or something like that. Maybe dad was always telling us that we have to live our lives in a certain way in order to meet with his approval. Maybe our society has taught us that if we don’t attain certain things we are a “n’er do well.”

For whatever reason, when we first meet with the Bodhisattva path, we think that we are going to make something good of ourselves. We are going to approve of ourselves, finally. We are going to be good people. We fall in love with the romance of being saintly. But ultimately, the life of a Bodhisattva has not one thing to do with that, nothing to do with that. The purpose, the intention, the planning of a Bodhisattva is not according to that. The planning of the Bodhisattva is based on logic and reason. Since we have met with the ideal of the Bodhisattva, this is the time for the beginning students, or the student who has been a practitioner for some while, to really determine for oneself what the true meaning of the Bodhisattva ideal actually is—to see the reasonableness of it, to see the logic of it. To understand that to do anything else is to walk through one’s life as a child, mindlessly, just grabbing and playing and having “la la” land in your head. The life of a spiritually mature Bodhisattva is a life of understanding, a life of clarity, a life of reasonableness, a life in which that spiritual participant thinks in full equations, which ordinary people simply do not do.

Now, having learned these virtuous patterns, these virtuous habits, these virtuous actions, and understanding that this is what results in happiness, and not grabbing in an egocentric way, the spiritually mature Bodhisattva begins to plan, and begins to understand also, that according to the Buddha’s teaching, all sentient beings are in that same condition of revolving hopelessly in samsara. Not understanding what the components of happiness are and what brings relief from suffering. Not understanding as well, what intensifies suffering and makes it much worse. Sentient beings literally are revolving in samsara helplessly, like bees flying around in a jar, not understanding how to get out, just bumping, bumping, bumping on all the sides.

Having looked at that, having looked at the suffering of the world, having seen that in places all over the world there is hunger, there is war. There is disease, old age, sickness and death constantly claiming even those on the seen realms where there is less suffering than in many of the other realms. And, according to the Buddha, we are taught that in the unseen realms, all sentient beings are suffering horribly. They have no understanding really of what makes the cessation of suffering. Having met with the path and understood all these things, and then understanding as well the Buddha’s teachings, then we make an intelligent choice. “I and all sentient beings have been wandering helplessly and hopelessly in samsara, not understanding the cause of my suffering, not understanding the cause of the suffering of other, not understanding the causes of happiness for myself and others. Now I have come to this place of choice, intelligence, clarity and responsibility. Therefore, having seen the truth and understanding that there is an end to suffering, I will practice for the sake of sentient beings.” This is the choice that the spiritually mature Bodhisattva brings—to practice temporarily by bringing happiness and relief to those that they can in any way possible. And then to practice ultimate or extraordinary Bodhicitta, which is to bring the ultimate happiness, the ultimate joy of the revelation of the path to others so that they too might attain ultimate happiness. The spiritually mature Bodhisattva chooses to give others the method by which they can end their suffering and gain happiness, the method of clarity that teaches that virtuous seeds bring virtuous and joyful results, and nonvirtuous seeds bring nonvirtuous and negative results. Understanding that, I myself will be a guide and a light to benefit others through their confusion. The prayer of the Bodhisattva is that we would live and exist as a Bodhisattva long enough to be the one to watch the very last of them cross over through the doors of liberation into freedom. That is my prayer and that should be the prayer of each and every one of us, that we would be the last and would be able to see every single sentient being cross the ocean of suffering into freedom.