Month: April 2018

An excerpt from a teaching called How Buddhism Differs from Other Religions by Jetsunma Ahkon Lhamo

Let’s say that a practitioner has dedicated their lives to practicing everyday for the sake of sentient beings, for the happiness of sentient beings. Maintaining their samaya or commitment practice very purely, practicing everyday for the sake of sentient beings. That’s extraordinary compassion. Even though you are doing it here on earth, the method for doing that did not come from the earth. It came from the realization and the awakening of the Buddha. If not for the Buddha’s awakening, the technology would not be here. And so it’s extraordinary compassion. And as we progress along the path, the first thing that we do is to practice ordinary and extraordinary compassion. These are the two feet of the path. This is what gives you the ability to go the distance. If all you’re concerned about is yourself and your own delusions and illusions and your own BS, and really not out there for the sake of sentient beings or doing your practice every single day for the sake of sentient beings, then you’re not there yet. And that’s why we call it practice.

Nobody comes here ready to fly. Nobody. If that were the case, you wouldn’t need to come here. But you come here with a taste. There must be some old habit in you, some karma. Something that you’ve given rise to in the past that puts you here in this moment. I beg you to take advantage of it. Because in order to get to the point where you can sit at the feet of your guru, and listen to the precious Buddha dharma, and then go to New York and hear His Holiness teach the precious Buddha dharma, you must have made so many wishing prayers, and must have done so much virtuous conduct in the past. And if your path goes smoothly, then you know that you’ve done it before. And if you give rise to the Bodhicitta, then you are not a stranger to it. And this is how we know where we’ve been, and what we were like simply by looking at ourselves.

If we’re poor, we didn’t give enough. If we’re sick, we did not see to the welfare of others or caused them harm. If we are mentally incapacitated, then we caused someone or many people mental suffering in the past. Those that die young have either killed others young or caused others to die young. So these are the things that we are looking for and these are the things that we can overcome by practicing the Buddha dharma. It can be overcome.

© Jetsunma Ahkön Lhamo

An excerpt from a teaching called How Buddhism Differs from Other Religions by Jetsunma Ahkon Lhamo

If all we want is happiness, how do we do it? It’s a little, but there’s a real trick to it, but you can create happiness. Here’s how it’s done. First of all, all sentient beings are equal. And in our nature, we are not only the same, we are one. From the point of view of Buddhahood, if the Buddha were to look out at everyone, and look from the mind of awakening, in the state of enlightenment, it would not be possible to see where one of us ends, and the other begins, because our true nature is pure, pristine, primordial light. It’s not visible light in the way that we understand light, because when you see light then you are standing away from it. You would call it undifferentiated, nonconceptual illumination – radiance. That is our nature. So when we defile that nature in our relationships with others, and cause harm to others, we suffer. If we could do the opposite, and try to benefit others, we would create happiness.

It doesn’t seem to be the truth because we think, “Gimme, gimme, gimme.” This is what America has taught us. This is what our culture says to us. “Gimme a car. I’ll be happy. Give me a boyfriend, I’ll be happy. Give me another boyfriend, I’ll be twice as happy.” That’s what we’re taught. We’re taught that gimme, gimme, gimme is the way to happiness. It’s kind of the modern mantra, isn’t it? “Gimme, gimme, gimme hung.” We try very hard, and it doesn’t work that way.

What we find out is that in our oneness, we must uphold one another. We must not only practice kindness towards one another, but practice recognition. So, let’s say in my desire to be happy, I decide the only thing that’s going to work for me is a new car. In my materialistic American psyche that’s what I’ve decided. I saw this new car on TV, and I’ve got to have it. Whatever I do to get money for that car, even if it’s honest, even if I go to my credit union, and borrow, make my payments, and I do everything right, it’s ordinary. It’s just regular. It’s the stuff that you move around when you move an apple from here to there. It’s nothing but ordinary, worldly gobbledygook.

So you go to your credit union, and you get the dollars, and you get the car, and then what happens? You’re happy for a little while, and then the car gets old. The baby throws up in it. The dog shits in it. You spill milk in it. You drive it, and it gets old, or you smash it up. Or now that you’ve bought it and gone to the credit union and cleaned all your money out, you don’t have money for gas! This is not the way to create happiness. Even though the car might cheer you up for a little while, it is not going to change your life. It is not going to do what you hope it’s going to do. And it’s the same with the big ticket items – the house. And the non-buyable items like relationships, and marriages, and boyfriends, and girlfriends and all that stuff. All are like band aids in samsara – quick fixes. When you’re unhappy and you grab for something like that, your intuition tells you you’re going to feel better, but the real solution is counterintuitive.

© Jetsunma Ahkön Lhamo

An excerpt from a teaching called How Buddhism Differs from Other Religions by Jetsunma Ahkon Lhamo

In the Buddha Dharma there are mainly two kinds of compassion.   There is ordinary compassion, and there is extraordinary or sublime compassion, also called ordinary bodhicitta or sublime bodhicitta.   Bodhicitta is the great display of compassion, which is our own primordial nature.   Ordinary bodhicitta is the caring for others through the means that we can find on this earth.  In other words, caring for others through ordinary means.  Like for instance, if you see somebody that’s hungry and you give them a sandwich.  That’s compassionate, but it’s ordinary compassion because you know you didn’t get the sandwich from the sublime realms.  You got it from a kitchen or you bought it somewhere.  It’s ordinary stuff that went into it – baloney or salami or peanut butter and jelly. It’s ordinary even if you make 150 sandwiches and you pass them out to the hungry homeless.  That’s a real good day, but still ordinary compassion because it’s easily attainable.

There are many hungry people now in Burma.  No matter what the junta says, the people are not eating, and they are sick and dying.  Let’s say somehow we magically can put together everything they need, and just bust through the blockades and give it to the people.  Let’s say we airdrop everything they need, and the whole place is satisfied. The people have tents or homes or something to live in.  They have the means to get food.  They have food.  They have bedding; they have everything because of this magnificent airdrop that you made.  Let’s say that’s possible.  That would take an awful lot of money, but still in all it’s ordinary human compassion.  We never see ordinary humans doing that very much, and that goes to show you the pickle we’re in.  But it’s still ordinary human compassion.

Now, what is supreme or extraordinary compassion?  That is compassionate activity that concerns and offers that which is not of this world.  The great bodhisattvas that return again and again are considered to demonstrate the great bodhicitta, because the nature of the bodhisattva is such that once they attain certain bhumis, which are levels of realization, then at that time they can step into enlightenment or step into nirvana and attain the rainbow body at any moment.  But they hold back because they wish to benefit sentient beings.  They look at the suffering of sentient beings.  They see this terrible suffering and it moves them, and they return to earth to show them the way out of that suffering.  That is considered extraordinary compassion.  So then translating, teaching, creating the books of Dharma, offering these ancient teachings in a modern world so that modern people can continue to benefit from something that would ordinarily be lost to them, that is considered extraordinary compassion.

When I held my little new born son in my arms, I thought, “I would do anything for you.  I will care for you. I will keep you warm.  I will give you my milk, and when you’re done with that, I will bake pies.  I’ll do anything for you.”  And then I realized I was lying to him, because if my son were to get gravely ill, I would have no power to help him.  Or if my son were to die, even though I told him I would never abandon him, I would not be able to follow him into the next rebirth.  I would not be able to see to his welfare.  So, there’s my baby in my arms, and I have lied to him.

That was one of the main things that made me practice really hard when I was young.  I made it my business to learn how to provide the Phowa, which is the transference of consciousness from one level to the next, or from one life to the next rebirth.  I made myself learn to do that so that I could help people, and dogs, and cats, and anybody in the dying process, and so I could even follow my own child into the next life, and make sure that his rebirth is good.  I’ve attained that goal.  And I’m very happy for it.  Do you see the difference there?  A mother’s love is so powerful, so extraordinary.  You would feed your child your own body if they were hungry.   And you look in the eyes of your child and you think, “Never has there been love like this.  I would do anything for you.”  But until that compassion applies to all sentient beings, and we have the skills through our own realization, we are lying.   And we are not able to do very much for those we love.  That is the one of the differences between ordinary and supreme bodhicitta.

© Jetsunma Ahkön Lhamo

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An excerpt from a teaching called How Buddhism Differs from Other Religions by Jetsunma Ahkon Lhamo

We tend to do things that give us a rush, but it doesn’t make us happy.  For instance, let’s say we decide to drink some alcohol, and we decide to do it a lot, and we decide to get loaded every weekend, and we think, “Boy, you know that gives me something to look forward to because all week long I can be a good person, and then on the weekend I can get loaded, and then I’ll be happy.”  Of course, it doesn’t happen.  Generally, what happens is your body gets sicker.  You get dependent on alcohol in order to feel anything.  And you know eventually the mind just churns in samsara and no new habits or no new understandings or anything that will actually make you happy occurs.  We just get drunk.   And then we sober up on Monday.  And that’s it.  That’s all that happens.  But we keep thinking that if we do it every weekend, and if we do it better every weekend, then eventually one weekend it’s really going to make us happy, and it’s going to last.  And of course, that’s foolish because it never works.  There’s something about human consciousness that makes it difficult for us to learn from experience.  It’s like banging into the wall constantly.  And we go on with behavior that actually makes our situation worse rather than easing it or making us happy or making it better in any way.

For instance, let’s say you really feel that you would be happy if you had more money.  I can’t say that I haven’t thought that.  And I’m sure if I’ve thought that, pretty much everybody has thought it at least once.  And so we think, “Wow, if I had some money, I could do some things, and I would be happier.  I’d really like to go on vacation this summer, and there’s no money to do it with so wouldn’t I be happy if I could go on vacation.”  It’s that kind of thinking.  Let’s say that you put a lot of energy into getting this money.   Let’s say in fact that you put so much energy into it that you’re not quite kosher about it.  You’re not quite above board.  Let’s say you lie a little.  Somehow that brings you a little money.  Let’s say you cheat a little.  Somehow that brings you a little money.  Let’s say you steal a little bit.  Somehow that brings you a little bit of money.  You may get the money.  You may go to jail too.  You may get the money and you may go on vacation, but guess what?   You have set yourself up for more suffering than you could possibly imagine, because even if the vacation goes well, the moment that you took from others, and were dishonest and acted selfishly, at that very instant when you gave rise to a negative cause, the result was also born.  Did you know that?  We think we get away with it until we get caught.  And it’s not true.  The moment we create a nonvirtuous cause, the result is born – at the same moment.

In our lives it seems different because it seems like time is linear.  And it seems like you were really nonvirtuous on Thursday but by Saturday it is still looking good for you.  So you think, “I got away with it.”  No, it doesn’t work that way because you gave rise to the cause, so the result is already there.  Just because it didn’t ripen on Saturday means nothing.   It will happen.  You will have karma with the person that you were dishonest with or that you stole from or that you harmed in some way, and that person will harm you in the future, whether they want to or not, it will happen, because karma is exacting.   It’s cause and effect.

If you can understand how a seesaw works, you can understand how karma works.  If you can understand how you could drop a rock on one side of the pond and feel the vibration on another side of the pond, then you understand how karma works.  Although we can’t see it manifesting in front of our eyes, that’s our great loss because we still think we get away with it.  And it’s simply not true.  Let’s say we go ahead and steal, we go on vacation, and we think it all works out, and then six months later, something dastardly happens to us.   And maybe it reminds you a little bit of the situation in which you were not nice to somebody, and maybe it doesn’t.  If you do catch the connection, bully for you.  You’ve learned something and that’s excellent, but if you don’t catch the connection, and most of us don’t, then it’s unfortunate.

© Jetsunma Ahkön Lhamo