June, 2017 | Tibetan Buddhist Altar

Astrology for 6/5/2017

June 5, 2017 by Norma

6/5/2017 Monday by Norma

People suddenly stop talking and start feeling their way through matters of importance. A split-second decision regarding a domestic or construction issue is a winner. If it seems something you want is out of reach, consider that will come within your grasp if you make some adjustments. An opportunity presents itself and you must change your usual way of business to make use of it. A subtle, shrewd intelligence is available to those who look inward. Listen to yourself, not to others today. Nordstrom’s said, “”Use your good judgment in all situations. There are no additional rules.” What’s good today? Prompt action on what you know to be true, cooking, domestic matters, family and home improvements. Conversation is fun but a bit of a time-waster.

Turning the Mind

June 4, 2017 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “Reborn in the West” by Vicki Mackenzie, recounting the life of Jetsunma Ahkon Lhamo:

After she felt she could go no further with this particular meditation she prayed for guidance on what to do next. She had another dream which told her to examine all the probabilities that could come out of her life.

‘I use to imagine all these white picket fence scenarios–the typical Western dream,’ she continued. ‘I did these meditations where I would suppose my husband and I were always happy–like in the commercials where you run laughing towards each other through the wheat fields. And my son would grow up to be doctor–he’d be wealthy and loving. And I would have other sons and daughters and they would grow up to be successful and happy too. Then I asked myself: supposing I attained every material dream a woman could have in America, then what?

‘I meditated on that. It was turning the mind. I saw that these things, these dreams and hopes were pointless. Where did it lead? After all this, you die. I began to see that there was no future in these kind of endeavors. Even if I were to be totally happy in the world and invested all my time and money in it, there was ultimately no point. I might get the admiration of my peers, and all the riches I could dream of, then I would die. Then what?’

What she was describing was the basic Buddhist meditation on death and impermanence that I myself had done in Kopan back in 1976.

‘I remember meditating on this, holding my son in my arms and thinking how I wanted to protect this little being and feeling I would do anything for him. I remember thinking “I absolutely commit myself to making you safe.” And then I realized in my meditation that I couldn’t make that commitment. If my son were to become terribly ill and die there would be nothing I could do about it. I couldn’t follow him into the after-death experience. I realized I was lying to my baby,’ she said.

This relentless scrutiny of her life, the various ways it could go and the inevitable outcome in death was to have a critical impact on her life. From then on she turned her back on worldly pursuits. In Buddhist terms she had achieved renunciation–the lack of fascination with the ups and downs, the dramas and the joys, of mundane existence. It is said that only when you achieve renunciation do you truly step on to the spiritual path, because only then do you stop believing that following the goals of material existence is the way to happiness.

Astrology for 6/4/2017

June 4, 2017 by Norma

6/4/2017 Sunday by Norma

Don’t push into a problem thinking you can solve it once and for all, and avoid venturing into areas that you don’t understand. Ask a specialist for help and allow that person to guide you. Mysteries abound today, holding you fascinated. It’s time to join the line led by a seasoned person, one well versed in the issue. Be aware that the leader you’ve been waiting for is here. Women are incomprehensible now, don’t try to understand them. Men, however, could not be nicer or more willing to do whatever you want. Discretion, caution and diplomacy rule today. Betty White said, “Keep the other person’s well-being in mind when you feel an attack of soul-purging truth coming on.”

Amitabha Buddha and the Bardo

June 3, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo offered during a Phowa retreat:

Lord Buddha Amitabha is considered to be that one who once looked upon the suffering of sentient beings as he was becoming Buddha, as he was moving into his fully enlightened state, and saw the condition of sentient beings and began to cry. He grieved in a terrible way. It was a kind of grieving that one can only understand if one has tasted the food of enlightenment. If one has tasted enlightenment and then looked at the condition and suffering of sentient beings and truly seen the difference. There is no other grief like that. One cannot understand that kind of grief. It is unlike losing a loved one or even losing one’s own life. The grief that one will feel, having tasted the natural bliss, the natural birthright that is your true nature, and then watching that while that is so, it is also so that sentient beings are suffering horribly; watching that they are suffering uselessly and senselessly, and that because of their own ignorance they are making themselves suffer, and making their own mistakes, and that all that they would have to do is stop… There is no grief that is stronger or more complete than that: to know, from the vantage point of bliss, what sentient beings suffer. And so Lord Buddha Amitabha gave rise to the most profound bodhicitta, the most profound kind of compassion, a compassion that colored him, that dictated his method, a compassion that filled his intention, that became his intention. And the compassion was so strong and dominating that he made the most profound wishes. And he made those wishes, not as we would make wishes when we circumambulate the stupa, even when we make wishes with faith, but he made those wishes from the potency of his enlightened accomplishment. He had fully accomplished the view of non-distinction. He had fully accomplished the primordial wisdom view of equanimity. He had fully accomplished the ability to see the nature that is the nature of all sentient beings. He had fully accomplished the ability to see the lack of separation between oneself and others.

So when Amitabha looked to the plight of samsaric beings he began to cry, and it was his very tears, they say, that became the emanation which is Chenrezig, the Buddha that gave us the mantra ‘Om Mani Padme Hung,’ that keeps us from falling into the lower realms. That is how strong and how forceful his grief for sentient beings actually was. And so Lord Buddha Amitabha actually practiced in such a way as to set up a pureland called Dewachen, which is the easiest of all the pure lands to enter. It is meant to be a home, a welcoming place, a source of refuge for those of us who have met with samsara and have been so damaged and hurt and traumatized and deluded, and have continued so much in our own habitual tendency without any understanding of what samsara actually is, that we have become almost drunk beyond repair. Even though we too are that nature which is indistinguishable, that nature that is both the enlightened nature and the samsaric nature—while we too have that Buddha seed, yet we are so deluded and so wrapped up in the delusion, that while it is potentially so, you can also say it is almost impossible to expect or to hope that any of us might attain the other Buddha fields.

The other Buddha fields are associated with the kind of accomplishment that sentient beings are very rarely able to have. Lord Buddha Amitabha saw that, and he wept and grieved for those students who would be prevented, due to their circumstances. He was angry and would not accept that some sentient beings would be excluded because of their inability to practice. And he became extremely angry and extremely upset that some sentient beings would be excluded because of their ignorance and their slothfulness. He became extremely angry and extremely upset that some sentient beings would be excluded because they had not understood devotion. He became so upset with these things that he practiced in such a way that the very nature of his pureland is easy to enter. There is an ease of passage. And he made it his work from this point until all sentient beings are finished. This is his work from now until all of us are finished. Think of that. That he would be available constantly—and he doesn’t have office hours either, this is the great thing—he would be available constantly. I have office hours; Lord Buddha Amitabha does not have office hours. No, just kidding! Lord Buddha Amitabha has said that he will always be available for those beings that cry out for him. And literally, if, in the bardo, if you can remember to cry out for him once, and to call his name and to ask him to come and rescue you, surely he will come. He will not be able to ignore your voice. He will not be able to keep away from you. He will come.

The way he has set up his pureland, it will be very easy for you to follow only on that small cry. He’s like a mother. He’s so tuned to the cry of the babies that only the slightest whimper—only the slightest whimper, that’s no effort on your part—will invoke his great compassion. Therefore you can have confidence and faith and trust in Amitabha. He is as sensitive as your own mother was when she heard you breathing and whimpering in your crib when you were unable to fend for yourself. He’s like that. And furthermore, Lord Buddha Amitabha has also given us this practice and he has made his very body, his very nature, accepting of us to the degree that he is instrumental in the transference of our consciousness. So, while his body is subtle, while his body is pure, still somehow he connects with us in a mystical way that we cannot understand, and uses his very appearance, his very nature, as a vehicle to carry us into bliss. It is because he is so frightfully sad for the suffering of sentient beings, who have no hope and have no method, and have such strong habitual tendency that is weighing them down. He is the kindest, the purest. There is no other Buddha like him; he is completely unsurpassed. There is nothing and no one that can meet the kindness and the quality of Lord Buddha Amitabha. He should be considered your singular protector. You should think that his face is always turned toward you, and that all you have to do, like a little baby, is to follow the voice of your mother. A little baby learns very early on where the milk comes from and learns to follow the voice of its mother. And so in this way you should understand that the nectar of Lord Buddha Amitabha is all-pervasive, and it’s easily digested, even for those of us who have no will to take care of ourselves, or to befriend ourselves in a firm and disciplined way. Lord Buddha Amitabha is such that he will not only offer you the nectar and the milk of loving kindness, but he would also take it into his own mouth and digest it within his own body, and give it to you in that way, already digested. That is the kindness and the nature of Lord Buddha Amitabha. You can have complete faith and trust in him. He does not prefer Tibetans; he does not prefer any one kind. He has developed his practice to the point where he has eyes and ears and helping hands that extend in every direction. Right now he hears your voice; there is no sentient being that is separate from his hearing. Even if the tiniest bird were capable of calling out his name, even if the tiniest of creatures, the meanest of worms, has any connection with Lord Buddha Amitabha, he will try in some way to resonate with that creature so that they will have a chance. He is extremely active, extremely persistent in benefitting sentient beings. And when it comes to those of us who have practiced very little and are not very confident, he is our sole guide and mentor and hope when it comes to the time for our own death. So when we see ourselves moving our consciousness into Amitabha, we shouldn’t think that we are moving ourselves into something that is strange or separate or unfamiliar or unpleasant. We should think that we are going home. We should think that we are going to our own kind mother. We should think that we are going to our own truest heart. We should think that we are bathing in our own true nature. There is nothing foreign or unfamiliar, or strange or unfriendly about Lord Buddha Amitabha. He is your greatest hope. And if you remember no other image in your life, if you can never call out to your teacher, if you cannot do anything, if you are utterly and completely helpless when it comes to your practice, then please at least remember the kindness of Amitabha, because he will remember you. You should think like that.

Lord Buddha Amitabha has developed his practice so that he himself is the doorway to liberation. It is through him that we can pass, because he has made himself available. Coincidentally, it is also true that the practice of the wisdom of equanimity is often one of the first accomplishments that we can practice through meditation. Interestingly, when we sit in practice, simple meditation like shamatha, we can think that in that meditation it is possible to practice the wisdom of equanimity. We can begin even in a simple, quiet meditation like that, or just watching the breath, or simply letting the attention rest lightly on space, which is a very simple and very wonderful meditation that all of us should practice in order to help our minds not be so heavy and fixated on samsara the way they are. Keeping the attention just lightly resting on space, one then begins to awaken immediately to the wisdom of equanimity in a small and subtle way. And then gradually through that kind of practice one progresses. So, you see, even then, it is Lord Buddha Amitabha’s wish that that should be the most easy and most accessible method for us. That we should be able to firmly and easily—even those of us who are not excellent practitioners—move toward his nature. Move toward our nature. Move toward Dewachen. And it is through Lord Buddha Amitabha’s practice that he has reached out to us, through making his practice such that it is easy for us.

If you could understand the philosophy of burning the candle on both ends: What is happening on one side is also happening on the other side from our point of view, but in truth there are no two sides. It only appears that way. Someday, some scientist is going to come up with something in quantum physics that will be a mathematical formula that will help some of you to understand that this is how reality actually is. This is what actually is. That it is possible for Lord Buddha Amitabha to practice in such a way as to grease our wheels: to practice in such a way as to create a chute, in a way, that we can just sled down, in a sense. An easy access, a very open method, a very accessible method. That that could be a truth. And it could also be a truth when I say that perhaps in simple meditation one could easily develop the wisdom of equanimity. These are not two separate statements; they are the same statement. When you turn to Lord Buddha Amitabha, ultimately you are turning to your own kind nature. Ultimately you are turning to that to which you will awaken. Ultimately you are turning to that with which you will know again, or awaken to, become cognizant of, the connection. It is that strong connection that I am trying to describe. Coincidentally, that connection will probably be through the Phowa.Then we will know in our heart of hearts that Lord Buddha Amitabha has touched us, just as right now it is Lord Buddha Amitabha who is speaking to you. Because if it were not possible, if it were not so, the truth about how to die and how to be reborn would not be available in the world. It is Lord Buddha Amitabha, therefore, who speaks to you now through these teachings and these words, and you should follow without hesitation, with full confidence, and without question. This is only done because Lord Buddha Amitabha grieves that you should wander any longer in samsaric existence. His nature is that of equanimity; his nature is that of compassion. His nature is that of ultimate depth that we cannot fathom, the depth that is the true empty nature that is our nature. And it is Lord Buddha Amitabha upon whom we can rely as a bridge, a bridge that is easily crossed between ignorance and bliss.

That’s all that we have time for today. I promise you that towards the end of the retreat we will have more teaching, and will have more questions. I know that you have lots and lots of questions. Lots and lots of questions. But I’m hoping that some of your questions will be answered by end of the retreat. Also, I would like you to practice waiting on the kindness of your teacher. Waiting on the kindness of your teacher—that is a hard one. Students don’t want to do that. They don’t want to wait on the kindness of their teacher. They want to ask questions now because ‘we want to know, and we are important.’ You’re not practicing being important; you’ve already practiced that. You’re so darn important we don’t know what to do with you. You are so important we just don’t know what to do with you. You are already important; that has been accomplished. You have accomplished the mantra of importance; you’ve accomplished the mantra of ‘gimme, gimme, gimme.’ You have accomplished the mantra of ‘I think, I want,’ and now you are going to accomplish the mantra of devotion. So what you need to practice now is waiting on the kindness of your teacher, trusting in the kindness of your teacher. Looking for what is already there, rather than defining what you don’t know. I ask you questions, because in the bardo there will be no one to ask questions. You will have done it, or not, you see. That is what we are training for now, so it is appropriate for us to train in that way. Require of yourself to mature. Grow up. Pull yourself together. That’s the kind of thing we have to do in the bardo. Rely on that stability of mind. That’s what we’re training for now.

Astrology for 6/3/2017

June 3, 2017 by Norma

6/3/2017 Saturday by Norma

Ignore the temptation to inject just one more sharp comment into a debate, look for points of agreement versus the opposite. Do what you can to make others happy, and take consolation in knowing that the worst of an issue is behind you. Do nothing to bring it back! A definitive statement today will be proven wrong tomorrow. Jonathan Swift said, “Whoever makes the fewest people uneasy is the best-bred person in the group.” Strive to be that person today. Diplomacy and kindness succeed and something is growing steadily behind the scenes. Love and partnership have never been better!

Introduction to Compassion

June 2, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “The Foundation of Compassion”

The teaching for today about compassion has to have a certain foundation laid to it in order for us to understand how compassion is viewed in Buddhism. I am going to combine some traditional teachings and some non-traditional ways of presenting them, which is actually my forte. You will find that a lot around here.

In order to begin to give you some of the teachings, I have to give you a couple of definitions. Actually here in this temple, I have been using the term compassion and that is actually a poor translation of some of the terms that are actually used. One term that is actually used in association with the teaching of compassion is called Bodhicitta. Roughly that means compassion; but it actually has superficial, deeper and very profound levels of meaning. You will find that that is true in everything in Buddhism. There is outer, inner and secret meaning to just about everything. Sometimes I have sat through teachings with my teachers where I have heard the outer, inner and secret meaning and it seemed to me that I understood the secret meaning instantly—it didn’t seem to be a big secret to me—but the outer meaning was confusing. So I don’t know how they figure all this stuff. In Buddhism there seems to be an outer, inner, and secret about everything, particularly in the Vajrayana point of view. Suffice it to say that Bodhicitta on the external level would be the practice of compassion, which means that one would thoroughly understand the faults of cyclic existence, that is to say the cycle of death and rebirth. One would thoroughly understand its confusion and its difficulties, and what the faults actually are, what the problems of cyclic existence are. One would understand what the cessation of such problems would actually result in; one would understand how these problems could cease, and one would understand what relief from that kind of suffering would be. One would engage in compassionate activity.

On a deeper level, the Bodhicitta nature is actually considered to be our nature. It is considered that our nature is a non-dual union of emptiness and compassionate activity; that that is our true nature. We are not able to express that nature now simply because we have not obtained realization. But when the Buddha appears or when the Buddha’s teaching appears in the world and is conveyed or conferred in a way that does not deviate from the original purpose and power, then that is called a display of the Bodhicitta. It is considered that the activity of the Buddha in the world and actually the appearance of the Buddha in the world is emptiness and enlightened activity displayed in a non-dual way, particularly enlightened activity. If one were to have obtained Buddhahood, from that point on one would automatically display enlightened activity constantly. Everything that one would do would be enlightened activity no matter how it seemed. I think I talked a little bit about it for those who attended last week. For instance, different Bodhisattvas or Lamas that have obtained some realization might display different kinds of activities. There are many different examples of Lamas, for instance, that appear in robes and are really toeing the mark, straight and narrow. It is very, very clear cut that they are displaying the Buddha’s virtuous teachings. And yet there are other highly realized Lamas and Bodhisattvas who appear in the world and their activity seems crazy to us. Seems crazy to us. We don’t understand it. They don’t appear like pure Lamas and teachers. They coined one phrase in some of the teaching called ‘crazy yoga activity’ where the Lama would appear in such a way as to be odd, almost crazy, looking like they even have mental disturbance, acting very strangely. Guru Rinpoche himself was known to do some very odd things like boink people over the head and kill them and bring about their realization. There is one story of a Lama that I heard of who actually lived not too long ago. It looked like he did something really horrible. He picked up a rock and threw it at some kind of mouse or a rat, or something like that, and killed it. One of his students said, “Why did you do that? You killed. The Buddha tells us not to kill.” “You have no faith.” He snapped his fingers and the thing came back to life. So it was a display of compassion; it was a display geared toward creating devotion in the students. Those are extreme stories, but there are many simpler stories of Lamas appearing in the world in such a way that through their compassion students can actually relate to them better, can actually hear them better, can feel connected to them in a much better way. So that is one example. But according to the Buddha’s teaching the bottom line of that is when enlightened activity appears in the world, that enlightened activity will be effortless. Meaning that it will naturally occur; and it occurs directly from the mind of enlightenment as a result of the mind of enlightenment. There won’t be any contrivance about it; the thing will be what it is.

One of the teachers that has come and taught here used the expression “the ball is going to roll”. It is going to roll no matter what you do. It is simply its nature to roll. That is the way it is. Depending on the grade of the land, depending on the way things are laid out that is the direction that the ball will roll in. How fast the ball will roll depends on where it is sitting, but the ball’s nature is to roll. You can’t stop that; you can’t change that about the ball. So it is kind of like that with the Buddha’s appearance in the world. When songs are sung to praise the Buddhas and Bodhisattvas, their activity is described as what I have spoken of just now as being effortless and spontaneous. Now it doesn’t mean that the Buddha didn’t go through some effort to travel from town to town to appear in different places to teach people as he taught people. It is not to say that Guru Rinpoche didn’t try, didn’t put any effort into his life. It is not like that. In that sense, effortless means that the activity is spontaneous, that at no time does the Buddha or any of the Bodhisattvas who have obtained that level of realization ever say, “I wonder what would look kind right now? Let me try to do the right thing. Let me see if I can figure out according to this phenomena here how two and two might add up to four. Let me see if I can figure this out. Hmmm. Maybe if I did this that student would react in this way.” It is not like that. In that way, the activity is effortless and spontaneous. It comes as a result, not of logical thought, which would be an indication of a very superficial or relative view, but it comes as a result of natural and spontaneous activity that must result from enlightenment. The seed of enlightenment then produces the fruit of this enlightened activity. .

Now we have to be careful how we use that. Unfortunately students that have studied this concept and studied Dharma activity over a long period of time think that they are displaying enlightened activity, think that they are displaying effortless activity. That is an unfortunate thing because the moment that you think in that way and that you consider in that way and that you puff yourself up in that way, that is not enlightened activity. That is not it all. The moment that you describe yourself as having that kind of enlightened activity you have puffed yourself up and you have strengthened your ego and that is no longer enlightened activity. You are off the mark. There are actually Gurus that are present in this world now that have very good intentions. They have part of the idea, but they do not have the capacity to fully express themselves in terms of enlightened activity. They have not yet produced enlightenment in their students and they are in a situation where their activity is partial. They speak of themselves very highly, as being enlightened, as being a certain way, and it only indicates their attachment to self-nature. So you have to be careful with how you use it and you have to be very careful how you hear it from other teachers.

Astrology for 6/2/2017

June 2, 2017 by Norma

6/2/2017 Friday by Norma

Stick with small tasks and avoid tackling a big job, it’s not in the cards right now. Avoid offering a finished project for review, it’s not up to snuff yet, needs more work. Small tasks fall short and big jobs are successful today so the bigger the project, the better. A leader or strong person clears the path for everyone and offers a solid dose of encouragement and good will. Avoid resentment and do not act on a perceived slight but learn from what has happened and try not to repeat it in the future. Benjamin Franklin said, “Avoid extremes. Forbear resenting injuries so much as you think they deserve.” Love is wonderful, partnership is excellent and discussing your issues with an understanding and friendly party smooths things out.

The Key to Happiness is Merit!

June 1, 2017 by Jetsunma Ahkon Lhamo

From a series of tweets by Jetsunma Ahkon Lhamo:

In Buddhism there is much ado about merit. Yet it is very simple to understand. There are meritorious acts and non virtuous acts. If there is no knowledge of Dharma these two may seem the same. But in Buddhism there are rules of conduct. These are given as guides to happiness and good spiritual result.

Say one upholds proper conduct; kindness, stable mind, study, teaching, generosity, respect, meditation etc. That one is accumulating merit. Say another one steals, speaks harshly, harms others, is unkind, a criminal, selfish; this is degenerating merit.

Merit is necessary to approach the path honorably; and to continue, make progress. Merit is also necessary to keep living. It is said when the storehouse of one’s merit in this life is depleted then death occurs. Merit is also about habitual tendencies. If one is a criminal with criminal habits, or a murderer with the habit of killing or harming, this person is said to have a large storehouse of non-virtue, and will live a life that displays it.

So a mainstay of Dharma is the gathering of merit and the avoidance of non virtue. This way the habit of wholesome virtue is installed, and the habit of non-virtue is naturally dissipated. Imagine a legal scale; one pile of non-virtue and one pile of merit. As one adds to the merit, the non-virtue by comparison becomes smaller. Enough merit gathered, and non-virtue falls off the radar. In Buddhism we dedicate that merit of the three times, past present and future to the liberation from suffering of all beings; and for oneself as well. So one becomes like a wealthy person with a treasure trove of merit. Like gold it can be exchanged for benefit. If no merit is gathered the spiritual bank is empty. That results in spiritual poverty, and there is no good result. One may wish to be accomplished but the essential ingredient is missing.

By gathering merit one can be healthy, prosperous, smart, beautiful and wholesome. But the motivation is very important. Gathering merit for selfish reasons is almost useless. The merit is mixed like poison with tea. If one were to rob a bank and in so doing must be kind, generous and loving to the banker to “get in” and steal; this is strictly non-virtue due to bad intention. If one is a monk yet stops to minister to a dying woman, even a prostitute, and the intention is pure, then this is meritorious. Therefore we must always gather merit. Eventually the darkest non-virtue, even the gross obscurations can be purified! But not by acting better starting now. That is shallow and insincere. One must become self-honest and persevere in a deep, energetic and profound way to fill the great storehouse of merit. This is not for sissies! Sissies want it easy-pleasy. Saying words that are pleasing in order to be loved and admired. It will never happen, because to be truly loved and blessed, well, you have to have the merit for it. Put this teaching in your pocket; learn and accomplish Dharma to be truly happy!

Thank you very kindly for reading this small effort at teaching. May it touch your heart and bring you joy!

Astrology for 6/1/2017

June 1, 2017 by Norma

6/1/2017 Thursday by Norma

Confusion reigns early today. Feeling stalled out, tired, lethargic? It seems everyone is talking too much and doing too little. As the day progresses the energy changes: an old love is back in the picture, magnetic people give you a push and you see things with new eyes. F. Scott Fitzgerald said, “The world only exists in your eyes…You can make it as big or as small as you want.” Some really interesting news comes late in the day, giving you your heart’s desire. What’s good? Conversation, exuberance, new inventions, magnetic attractions and a new, interesting perspective on life.