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Warriorship on the Path

July 5, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Art of Dispelling Anger”

The theme that we will work on today is working through one’s five poisons. I think it’s an important one. And I think what we should do is take our time and pick through it. That doesn’t mean working through one’s five poisons. That means getting rid of them. In a sense when we take to the path, we think that, ‘Oh, I am going to be like the picture of the Buddhist where I get to sit on top of the Himalayan Mountains somewhere all by myself, and eventually people will climb up and ask me profound questions.’ But it really doesn’t work out like that. When we enter upon the path we want to go forward with the most exotic practices and wear the most exotic robes and collect all the implements and learn how to use them. I know there is the tendency to want to get into the customs and trappings and surroundings of Dharma. But really the first thing that should be done when we enter onto the path is to take hold of and begin to think of ourselves as a warrior regarding our own poisons.

Now when we say “warrior” everybody thinks they can’t be very Buddhist, because Buddhists are peaceful. Well, Buddhists are peaceful. We’ve never had a war that I know of. We’ve been attacked, but we’ve never had a war. There is no other religion that can say that. Every other religion has brought about war and that has never happened in Buddhism. Yet we are warriors. And we consider ourselves warriors in the sense that we must take to task that which prevents us from attaining liberation, because the goals here are very different. In other religions, there are lots of materialistic ideas about possessions, like how much land a certain religion should have or how many pieces of gold they should collect. There is a certain materialism in it. But with Buddhism, there is really no materialism. In truth, students will give their last dime to make an offering to the three precious jewels. There are many stories of practitioners whose generosity and unthinking faith—no, not unthinking, more like spontaneous faith—is so strong that they would offer even their last garment at the altar to give to the three precious jewels knowing that it is so much more important to gather the merit of making that kind of offering. That it is important to have done it.

The Foundation

July 2, 2017 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Reclaiming Our Merit”

Lord Buddha built the path sequentially. First what did he teach? That all sentient beings are suffering, that suffering is all pervasive,. that the cause of that suffering is desire and greed. None of which we, by the way, have bothered to get rid of. But he also taught that there was an end to suffering, and he taught that as the eightfold path. Unfortunately, we’ve gotten so ahead of ourselves, thinking that we are Dzogchen practitioners that we haven’t bothered to have right mind, right concentration, right meditation, right work, … (I have a list somewhere. I’ve forgotten them all.) But all of the eightfold path, all of those different qualities, they have to be looked at one at a time. Right speech: That means cut out the gossip; that means you cut out the bullshit and the bad words you have toward each other. Right contemplation:. Ok, what is wrong contemplation? Wrong contemplation is watching phenomena dance around you and just buying in, dancing with it. Right contemplation would be taking the Buddha’s teachings one by one and studying them carefully. Have any of you practiced the eightfold path? No. No. Then the Buddha came along, and he took the eightfold path and he sort of condensed it into the Mahayana view, which is wisdom and compassion.

The thing is, that when we have wisdom and compassion, we think, ‘Oh, that’s much easier.’ So we leave behind the eightfold path and we go right to the wisdom and compassion; and really we do ourselves a disservice by faking our way through it. Wisdom is something that arrives through practice, through service to fulfilling the ideas that Lord Buddha presented before. In other words, wisdom and compassion are not considered separate or different or above the eightfold path. You still have to accomplish the eightfold path, you see. And when you have fulfilled that, then you have the capacity to give rise to wisdom and compassion. And then you find out that the reason why the eightfold path was taught first, and Mahayana second, , is that it’s almost impossible to keep your commitment as a bodhisattva and to practice the way of the bodhisattvas for even one hour.

And so we have to rely on all that we’ve learned before this to build this house of Dharma. We have to make sure it’s all standing correctly, and we’re all here in line, and the foundation is good. Then you can start to build a house. That’s your wisdom and your compassion. And you have to ask yourself, has it come yet? We’re waiting for compassion to come likeHappy Birthday, you know, some sort of thing that is coming from a wave from the sky. Suddenly you’ll be good. But in order to really give rise to compassion like that, you have to have your foundation; and then as you begin to give rise to the bodhicitta, you have to base it on what you learned before.

What did you learn before? All sentient beings are suffering. That in samsara, suffering is so pervasive that our perception is askew. We don’t know up and down. We’re running so fast to get away from discomfort and pain; we really don’t have ourselves in order. This is what the Buddha taught. And so you look at the situation of sentient beings. If you did that right contemplation and you did it right, you really spent some time on it. And you open your eyes. You don’t close them and say, ‘I hate this stuff. I can’t look.’ You open your eyes and see it, and be willing to shoulder the burden of noticing that what Lord Buddha taught was right: That there is nothing but suffering, really, and we’re causing it ourselves through our being asleep and our lack of understanding.

Grasping for Happiness: The Root of Ignorance

June 27, 2017 by Jetsunma Ahkon Lhamo

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

In closing, I wish to say this one thing. I talked to someone recently who was schooled in a meditation that could create a feeling that was kind of blissy. This kind of meditation had bliss-like qualities. It would make you feel that you were kind of drunk, a kind of high feeling, a bliss-like quality. When I asked where the teaching came from, she said she got it from her teacher who had an experience of revelation and developed this teaching from that experience. I asked what the source of revelation was. She said they don’t think of it as a source, but this person had a revelation. This person had developed a technique with breathing and things like that. When I heard what the technique was, I was amazed. I remember thinking that you can horse yourself into a hyper-excited emotional state that is very much like a blissy kind of an experience. You can jerk yourself around psychically, using breath, using visualization, using certain kinds of thoughts and physical and non-physical techniques in which you can feel a certain kind of bliss. But I don’t know why a person would want to waste their time with that. I don’t know why a person would engage in such activity. It seems to me that all they are doing is exchanging one kind of phenomena for another.

The feeling that you have right now is just that. It is a feeling. It is like dew on the grass. When you examine it and even understand that the self that produced the feeling is empty of self-nature and is only the primordial wisdom state, that feeling that you have right now will vaporize. And who is producing this bliss that you can horse yourself into? This bliss, when examined, is produced by that same one. Not understanding the emptiness of self nature, not understanding and awakening to the primordial wisdom state through purifying hatred, greed and ignorance, not understanding this, you can jerk yourself around and experience bliss. And you can think happy thoughts for an hour and you will feel pretty good about yourself; but who is producing that thought the same way and it will vaporize the same way. Why exchange one kind of phenomena for another?

In the Vajrayana view, it is very plain and actually best put in a very stark verbiage. In the Vajrayana view, it is very clear: Chocolate and shit are the same. They are both brown and they are both phenomena. Now, of course, it is the you that would rather it be chocolate, but the you is not inherently real as you understand it. It is empty of self-nature. And it is only in your understanding of yourself, in the way that you do understand, and your clinging to that self, that you crave chocolate as you do and you are repelled by shit.

But phenomena is phenomena and you must understand that in order to practice the ultimate bodhicitta, you must practice the supreme path that does not create just another kind of phenomena. It doesn’t just create another kind of high, but in fact absolutely pacifies, once and for all, all of the building blocks of cyclic existence, all of the grasping, hatred, greed and ignorance, pride, jealousy, all of these things, that will produce this terrible suffering. These must be pacified once and for all. That is the ultimate act of love. There is a technology by which this can be accomplished. You cannot think it away because always who is doing the thinking will be you.

So the game is then to become awake—to awaken to the primordial wisdom nature, to awaken to that Buddha nature, the ultimate kindness.

That is our teaching today. I hope that it is useful. Please make use of the teaching.

The Middle Way: From a Commentary on the Bodhisattva Vow by HH Penor Rinpoche

June 24, 2017 by Jetsunma Ahkon Lhamo

The following is adapted from an oral commentary given by His Holiness in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999:

This leads to the third stage concerning the aspect of adjusting one’s intention [which is the first of four aspects of the preliminaries to the ritual for receiving the vow]: transcending the two extremes of samsara and enlightenment by vowing to maintain the middle way. The practice of the enlightened mind, bodhicitta, involves two levels, the aspirational and the practical. Maybe you’re thinking, “If we reject the suffering of the three realms of existence and avoid attraction to the quiescence of the hearers and solitary realizers, what is there for us to obtain?” What we are to obtain is the state of bodhisattvahood, which is dependent on bodhicitta cultivated for the sake of self and others. It is only bodhicitta that leads beings from the suffering of existence to the state of fully enlightened buddhahood. We must avoid the two extremes: the quiescence of ordinary nirvana and the endless cycle of samsara. It is only through cultivating bodhicitta that we can truly follow the middle way.

Through cultivating bodhicitta you will purify all nonvirtue accumulated in the past, present, and future, and compassion and all noble qualities, including the ability to meditate in samadhi, will blossom in your mind. As you dedicate yourself to the welfare of others, the [strength of your] vow will increase to the point where are you are truly able to help sentient beings as limitless as space. You will be able to bring limitless beings to enlightenment, until the ocean of existence is emptied. The Buddha taught that without the cultivation of the precious bodhicitta, there is no chance to achieve the state of fully enlightened buddhahood. Therefore, for the purpose of all other living beings, with great enthusiastic joy you should give rise to the precious bodhicitta and engage in the actual practice.

Making Offerings: His Holiness Penor Rinpoche

June 23, 2017 by Jetsunma Ahkon Lhamo

Next, go for refuge in the sublime supports, the buddha as the embodiment of the three mayas, the dharma as the representation of all scriptural transmissions and realization, and the sangha as those who have attained the irreversible path of the sublime ones. From this moment until enlightenment, in order to liberate all parent sentient beings from their suffering, develop compassion. Realize that [in order] to accomplish your goal, aside from reliance on the Three Jewels of refuge, there is no other support for refuge. I would be impossible for you to bring all beings to liberation without the buddha, dharma, and sangha. With irreversible faith and devotion, repeat the vows of refuge.

According to the Mahayana path, we take refuge in the teacher who shows us the path to liberation: that is buddha. We engage on the path of Mahayana practice by cultivating the precious bodhicitta until we realize buddhahood: that is the dharma. The sangha is the spiritual community that is on the same path as we are on, assisting in the accomplishment of our mutual goals.

Next is the method for accumulating merit. Visualize in space in front a magnificent throne supported by eight lions, where your teacher sits, indivisible with Lord Buddha Shakyamuni. The eight arhats and a vast assembly of buddhas and bodhisattvas surround him like masses of clouds that fill the ten directions. Imagine countless emanations of yourself filling the entire pure realm of your environment, which includes the entire universe. You can countless emanations of yourself and all parent sentient beings join together to fill [all of] space. With humility, reverence, and faith, you and they all bow down and pay homage to the objects of refuge in the space in front. [Here you] prostrate by touching the five places of your body to the ground. That is the branch of prostration, a powerful antidote for pride. Having pride means having an attitude of cherishing yourself by thinking you are so great and special. Performing prostrations purifies that egoistic attitude.

Now visualize that you and innumerable emanations of yourself present boundless offerings. Offer all of your wealth and endowments, including the root of all virtue in this lifetime, all your past lifetimes, and in future lifetimes. Offer objects that are of this world and those that are transcendent. Imagine them to be inconceivably vast clouds of outer, inner, and secret offerings that completely fill space. In addition, offer the essential nature of reality.

General offerings please the senses. Imagine those offerings to be vast and inconceivable. However, if you were to [attempt to] compare the outer offerings with a single particle of the realms of buddhas and the quality of offerings made in the minds of enlightened ones, [you would find that comparison] to be beyond the scope of your imagination. That is why it is so important while presenting offerings to try to connect with the ultimate nature of offering, which is mental and not just material. Material offerings you make are supports for your mental or imagined offerings, which should be as inconceivably vast and wondrous as you are capable of manifesting. The actual offerings you use as a support should also be the best substances you are able to offer. At least they must not be old, dirty, or leftover substances; they must be suitable supports for the basis of virtue. The pure material offerings you make will be the support for the continual manifestation of inexhaustible offerings that will remain until samsara is emptied.

There is a well-known story of an accomplished practitioner named Jowo Ben. One day Jowo Ben made a very beautiful, clean, and pure offering on his altar. As he sat and looked at his offering, he thought, “What is it that makes this offering I’ve made here today excellent?” Then he remembered his sponsor was coming to visit that day, and he realized he had made the beautiful offering in order to impress his sponsor. He jumped up, picked up a handful of dirt, and threw it on the altar, saying he should give up all attachment and fixation on worldly concerns. Other lamas, on hearing what Jowo Ben had done, proclaimed his offering of throwing dirt on his altar to have been the purest offerings, because Jowo Ben had finally cleared his mind of attachment and aversion.

When offerings are made, they are rendered pure and excellent by a mind free from attachment and aversion to the ordinary, material aspect of the offerings–and they must be made with a mind that is also free from avarice. Don’t think you can throw dirt on your altar and think that will benefit you. You must adjust your mind. If your mind is free from attachment or fixation and aversion, then whatever you do will be right. If your mind is not adjusted and your intentions are impure, then no matter how beautiful and magnificent the offering is, it will be insignificant. If you present all offerings, whether abundant or meager, with fervent devotion from the core of your heart, that will produce profoundly amazing results.

In order to be free from the suffering of existence, the mind must be free from dualistic fixation. In freedom from duality, everything is inherently pure. Just imagine all the wonderful offerings that are made that are free from duality; pure water possessing the eight qualities, garlands of flowers, incense, light, superior perfume, celestial food, musical instruments, fine garments, beautiful umbrellas, canopies, victory banners, the sun, the moon–the finest and best of everything is offered. Consider those as offerings arranged in a magnificent array equal in size to Mt. Meru. Furthermore, know that those offerings are pure and free from duality. For example, if you were to pick a flower and think, “Oh, this is such a beautiful flower; I want to offer it,” but then you also think, “My flower is more beautiful than the others,” and you offer it with that dualistic thought, then that offering would be defiled by your dualistic fixation. On the other hand, if you focus on the pure nature of the offerings and present them with pure devotion, you will make offerings that are pure or free from dualistic fixation. Recite the verses of the branch for offering, and make the most excellent, immeasurable offering you are capable of with the enlightened attitude [bodhicitta], faith, and pure devotion.

It is important to understand that presenting offerings is the antidote for [having] desire. Offerings are not made to the Three Jewels because they are considered to be poverty-stricken and in need of receiving from their disciples; offerings are made to accumulate merit. By making offerings with actual material substances, we accumulate ordinary conceptual merit; by using the mind to manifest immeasurable offerings, we accumulate nonconceptual wisdom merit.

Cultivating Compassion – A “How To”

June 22, 2017 by Jetsunma Ahkon Lhamo

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

Now it sounds like I’m making a sales pitch. “You too can do this.” Well in a sense, I am. But what I’m really trying to do is to open your eyes to the potential here. Please don’t let me express this in such a way as to indicate to you that it is easy. All you have to do is practice a little Dharma and bingo you have got it. The kind of offering that I’m talking about, the kind of bodhicitta, the kind of generosity that I’m talking about takes a life time and more of absolute and total commitment to practice,. of actually practicing sincerely for the benefit of sentient beings; but only under that condition can you offer the ultimate gift—the gift of enlightenment. In cyclic existence, there is no end to suffering. The only end to suffering is one exits cyclic existence; and one only exits the cycle of death and rebirth upon achieving enlightenment. How can you help others to achieve enlightenment? Well, you can’t until you yourself have achieved some enlightenment.

In the meantime, you can help build stupas; you can make tsa tsas; you can sponsor enlightened activity; you can support your temple. You can do all of those things. You can practice, and you can dedicate the virtue of your practice to the liberation and salvation of all sentient beings. That is a very significant gift. That is a very significant act of bodhicitta. But ultimately the true benefit comes when you yourself have achieved realization in order to benefit sentient beings; and that you are able to return in such a form that you can provide the path and provide the method. You can provide the impetus. You can provide the empowerment and the fertilization that is necessary in order to ripen each and every sentient being’s buddha seed so that it can bring forth the flower of enlightenment.

It is not a selfish goal. It is not an immediate end to the suffering of sentient beings so you might fall into the trap of thinking, ‘Well what is the kindest thing to do? Practice to beat the band or work in a soup kitchen.’ Now we are taught that working in a soup kitchen would be the most compassionate thing to do, but actually it is two different kinds of compassion, you see. Working in a soup kitchen would be temporary compassion, temporary bodhicitta. Working to achieve realization would be ultimate bodhicitta. Two different kinds. The Buddha teaches us don’t waste your time. Spend the main bulk of your time on the ultimate bodhicitta.

The Mixed Karma of the Human Realm

June 16, 2017 by Jetsunma Ahkon Lhamo

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

Now we are getting to the egg yolk. Actually the optimum life is to be born as a human,. even more than the god realm. Interestingly the god realm seems to be more fun. Wouldn’t you rather have a nice cool glass of the elixir of life?. Or would you rather have a glass of water? Now I know the answer to that. You monks and nuns, it’s been a long time since you have had anything to drink. You would like a nice elixir of life, wouldn’t you?. So, it seems like you would want to born in the god realm. The interesting thing about the human realm is that it does have definite suffering, which you have seen (and I have explained what the suffering is). Plus it particularly has the suffering of old age, sickness, and death. They don’t mention taxes. Maybe they didn’t have them when the Buddha was here. You might escape taxes, but you will never escape death. Maybe that is why he didn’t mention it. Even though those sufferings are present in the human realm alone, there is the peculiar meshing of karma, the peculiar evolution of karma that comes together in a certain way that we can practice the Dharma. We can make a choice and practice compassion. We can practice meditation on emptiness. We can practice Dharma in such a way as to achieve realization. We have this kind of queer mixing, or spaciousness, in our mind. In some cases it is not spaciousness, but it is just that the karma is ripening in a certain way that we can practice.

The teaching says that we have time to practice. Time to practice means what? ? Time in our minds to practice, not time in the day to practice. Anyone can get so busy that you don’t have time in the day to practice; but if you can conceive of time to practice, you have time to practice. You can make time to practice. In the animal realm, there is no time to practice because they are too busy being ignorant and fearful. In the hell realm, there is no time to practice because they are too busy suffering horribly. You can’t practice, you can’t think about compassion, if someone is bonking you over the head. You can’t think about compassion, or burning up in a burning house. In the hungry ghost realm, there is no thought of practice because all you can think about is need—I need, I want, I want, I want. But in the human realm, one can consider practice. There is space to practice. In the god realm, one cannot practice very well either because you are too busy enjoying bliss. You are so filled with bliss all you have to do is drink water. Why would you want to practice? All you have to do is touch something and it feels like waves of bliss. Why would you want to practice? Why you would want to practice is that all of these six realms are impermanent, even the god realm. In the human realm, though, you can practice. We too have sufferings—old age, sickness and death.

What causes us to be born in the human realm? Two things: A lot of merit and virtue that we have accumulated in the past through eons and eons of cyclic existence happened to pull together in one big puddle and ripen in such a way as to produce a human rebirth. But there is also non-virtue that produces a human rebirth. If we had total virtue, if that was all that we had, we’d just wake up one day enlightened, I guess. But that is not what happened. We got reborn in the human realm. What is the non-virtue that accounts for a human rebirth?. The main non-virtue that produces human rebirth is doubt. Doubt. You don’t believe that, right? I knew that. See what I mean. The main suffering of the human rebirth results from doubt as well. And that is why it is possible for so many of us to have with the auspicious opportunity to meet with the Dharma, to meet with the human condition with which we can practice. And we don’t practice. We don’t. If you really believed, if you understood that these six realms of cyclic existence exist, if you understood about your death, if you understood the cause and effect relationships that bring about an auspicious rebirth, if you understood what it takes to produce enlightenment, that is what you would do. You’d practice. But you have doubt, and that is why you don’t do it.

The Long Life Gods – Is It the Good Life?

June 15, 2017 by Jetsunma Ahkon Lhamo

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

Now there is the long life gods realm. It is hard not to pray for rebirth in the long life god realm. First of all, it lasts a very long time, maybe two or three thousand years. Three thousand years of total bliss sounds like a nice vacation to me. That sounds better than three weeks at the beach in the summer, but I can’t figure out where to buy the ticket. There are problems with this realm, actually. There is a suffering to that realm and the suffering of that realm is that it is impermanent. In the realm itself, while it exists, there is no suffering. Water is like the elixir of life; it can cure all ills. Music when heard doesn’t sound like music to us. Music to us is either good or bad; we either like it or don’t like it. It helps, it hurts; it depends on what kind of music it is. If we are in the long life gods realm, one note can cure any ill, can result in bliss. Just one sound, one touch, brings about waves of bliss. I can’t think of a better word. Ecstasy! Everything that happens is ecstasy.

The gods and goddesses are beautiful beyond compare. Take the most gorgeous person you can imagine in the physical realm. Think of the most gorgeous movie star or person that you have ever seen and think that in the god realm they would be dogs. They would look like fish mongers. People in the god realm would look at them and would go yeck, stinko—literally stinko—because in the god realm the fragrance that is given off of the body is like perfume coming from every pore,but sweet perfume. Estee Lauder would be nothing compared to this. It would be the perfume of virtue.

In order to be reborn in this gods realm, you have to have a lot of virtue stored up, but it is a particular kind of virtue. It is the kind of virtue where maybe you help others become rich, or help others to become full of food. You see what I am saying? It is virtue, but it is not associated with philosophical or religious ideals. It is just a different kind of more materialistic virtue. So this kind of virtue can result in this wonderful life in which you are so beautiful you just can’t believe it. There is not a flaw on your body. You never have b.o. Your b.o. will heal all sentient beings if they just catch one whiff of it. I don’t care what beautiful movie star you have imagined to be your person to compare them with, but they have b.o. sometimes. You may not believe this but everybody smells sometimes, but in the long life god realm everybody is perfect.

Everything that you see is color, not like color you see here. It looks very colorful in this room, right? You go outside and you see beautiful greens and you see beautiful blue sky. Color in the long life god realm is so gorgeous, you just look at it and you experience ecstasy. Wouldn’t you like to go there? No, you wouldn’t because the problem is that when you are born in this long life god realm, it takes so much virtue , to be reborn there, accumulated virtue over eons and eons of cyclic existence, that when you are reborn there you begin to use up your virtue like an eight cylinder car going up a mountain. You use it up so fast. Admittedly, it is often a couple of thousand years, but in terms of cyclic existence, which is eons and eons of endless cyclic existence, that is a short time. And also while you are in the long life god realm, to a human it may seem like two thousand years, but to you it might seem like a short life time because there is so much pleasure that one’s whole experience of that pleasure becomes completely expanded. So in the same way a fun day goes by faster than a long and tedious day, it’s kind of like that, but so much greater than that.

So the long life god realm is very difficult in that at the end of that life, what happens to them is they begin to smell funny. That is how the other gods and goddesses know that their time is up. They don’t begin to age as we know aging, because aging is not one of the sufferings of that realm. They begin to lose some of their perfume. It’s not that they smell funny, it’s just that they lose some of their perfume. They have a little less of that gorgeousness, and the other gods and goddesses begin to move away because no one can bear the idea of bliss ending. . They don’t want to think about that. And the god or goddess that is experiencing the end of their time there calls out to them and says, “Please help me. Give me some of your virtue. Help me.” And the others go, “No, I can’t, I can’t deal with the fact that I’m going to lose what I have now, so I’m going to move over here.” What happens at that point is the karma is used up and so the rebirth in the god realm begins to decay and at some point ,because they even have the quality of clairvoyance, they are able to see the realms of cyclic existence and they are able to understand that they just finished up all of their virtue and the only place to go is down, real far down. That is the great and horrible suffering of the god realm.

This suffering is so intense because having used up all of their virtue now they have to begin from scratch. How horrible to think that you had accumulated so much virtue and could have achieved realization, but somehow missed the boat due to the kind of virtue that you have and due to the one quality that does produce rebirth as a long-life god. The one quality that does produce rebirth as a long-life god is pride. Have you seen people with lives like that? Have you seen people who have beautiful families and beautiful homes and beautiful cars, and they are beautiful people. And it seems that everything is easy for them; and they hold themselves with a sense of pride as though they were different from the rest of us peasants. There is a lot of pridefulness about that. I even knew of a person who had a great body and didn’t have to work out; they had a gorgeous wife and didn’t have to be faithful to her in order to keep her; they had so many different things that you just want to say to them, “Why? I work like a dog.” You look at that person and you just want to slap them upside the head because they don’t seem to produce any virtue. They are not virtuous at all. Things just ripened in such a way. They just say, “I can do what I want to because I am not going to catch hell from anybody.” Well, that is the attitude and the mind state that would produce rebirth as a long life god—lots of virtue tied in with that kind of pridefulness.

The Animal Realm: Ignorance

June 14, 2017 by Jetsunma Ahkon Lhamo

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

The next realm is the animal realm. Now we have a strange understanding of the animal realm. We think, ‘Now that won’t be so bad.’ I have actually had people say to me, “I wish I could be a dog in my next life so that people would pet me.” And I go, “Oh, no. Please don’t say that because you are not going to be a dog. You are going to be a hungry ghost.” Don’t do that. That kind of neediness, that kind of idea,… You don’t want to express that. Let’s understand the animal realm better.

It isn’t like our little puppies and our little kitties and our little birdies. It isn’t cute little fluffy stuff like that. You have to think about what the animal realm is really like. Animals are completely at the mercy of the higher life form of humans. They are completely at the mercy of one another. In animal realms, there is the predator and the victim. And even amongst those animals that do not engage in that kind of activity, they are victimized by their own stupidity. I think about the bullocks in India. They have to pull these huge carts. Their owners whip them all day long in order to make them pull these huge carts; and they decorate their horns and think of them as their objects. They are their objects; and really they are more valuable than their wives because the bullocks can make it possible to pull these large amounts of things that the owners need to pull in order to make their livings. So I think about that kind of suffering. I think about camels that are ridden across deserts, not ever being able to go where they want to go. I think of horses that are never permitted to do what they want to do, never permitted to live naturally. I think about even our own domestic pets that are at our mercy as to whether or not we remember to feed them, whether or not we remember to take them to the vet. It’s our decision whether or not we want them fixed. It’s a dog’s life. It is a terrible thing to be engaged in the animal realm, because in the animal realm the chief suffering is that of ignorance. An elephant, for instance, could easily escape from a man who was dominating it, you see, in order to make it work all its life; but the elephant is too stupid to know that. It is too stupid to understand that. The human has developed a method to demonstrate his mastery, and therefore the elephant, although it is ten times bigger than the human, thinks that it is a victim of the human. That kind of stupidity leads to terrible suffering.

Animals in the animal realm are constantly fearful. They are constantly fearful of being eaten. All of their instincts guard against being eaten. They are constantly fearful of being left without food. They are constantly fearful. There is no space in their minds other than the fear that they have; and that fear is the result of ignorance.

So, do we have any ignorance in our minds, do you think? Now, I don’t mean ignorance like you didn’t go to college. Not like that kind of ignorance. But the ignorance that makes you say, “Where did the day go?” That dullness that makes you go through a day and you get the impression that you rode or skimmed on the surface of that day. You just kind of skimmed, just kind of floated on it, and your mind didn’t dig in anywhere in particular too much. You sort of ran around in your head a little bit. And then maybe you spent another day where you kind of floated on the sensuality of that day. I ate, and I slept. I spent time with my family, and I spent time with my husband or wife. And put on some new clothes. I worked and it felt good to work; or maybe it didn’t feel so good to work, and it felt like this. That kind of dullness where you don’t say, “Yo, let’s look at the faults of cyclic existence and figure out what we can do to make this day count.” That kind of dullness is the kind of dullness that will cause us to be reborn in the animal realm. That dullness and ignorance.

Commentary on the Bodhisattva Vow: Adjusting One’s Mind

June 12, 2017 by Jetsunma Ahkon Lhamo

First, [during the preliminaries] one adjusts one’s intention [in order] to be in harmony with the special feature of this instruction. There are three ways to do so, by developing repulsion or weariness toward the suffering of samsara, by developing an attraction to enlightenment, and by transcending the two extremes of samsara and enlightenment through vowing to maintain the middle way.

When considering the first step to adjust the mind, one cultivates repulsion and weariness towards samsara as antidotes for strong attraction to worldliness, to ordinary phenomena, to one’s own life, wealth, and endowments, and to one’s friends and loved ones. Through cultivating weariness toward the suffering of samsara, we learn about impermanence come to understand the impermanence of all worldly phenomena.

Of all worldly phenomena, whether great or small, nothing is permanent and nothing endures. Therefore, when you find yourself attracted to or attached to the happiness of existence, you must bring to mind the faults of existence. Consider that not even a single phenomenon is permanent, no matter how great, wonderful, or powerful it may seem. Consider especially how once that phenomenon [you associate with a happy existence] changes, you will experience nothing but suffering as the result. That way you can move your mind away from having strong attachment to impermanent phenomena and begin to change your habit of always following apparent phenomena based on [experiencing] temporary pleasure and attachment.

Think, for instance, about sentient beings that, due to anger and aggression, have accumulated the negative karma to fall to the hell realm. Those beings have accumulated tremendous negative karma that will keep them in the hell realm indefinitely. In that realm, unable to establish any positive causes at all, they will experience nothing but intense suffering. Think about the eight hot hells, the eight cold hells, as well as the peripheral hells surrounding them. Although it is inconceivable, think about the suffering that sentient beings in those hells must endure.

Then consider the deprived spirit realm. Think about the beings that accumulate an abundance of negative karma through the passions of avarice and strong desire. The result of such accumulation is rebirth as a deprived spirit. There are different categories of deprived spirits, such as outer and inner ones, but essentially they all endure inconceivable hunger and thirst that is insatiable. Furthermore, they never die from that; they just continue to suffer indefinitely, without ever being satisfied.

Next, consider the animal realm. Negative karma accumulated through the passion of delusion produces the result of an animal rebirth. Animals suffer from basic delusion and ignorance, mistreatment by humans, and being preyed upon by one another. From the largest to the smallest, those who are as large as mountains to those smaller than the tip of a needle, all suffer from basic stupidity and ignorance, so they are unable to escape and are unable to do much more than just endure the karma in that rebirth until it is eventually exhausted.

Then consider rebirth that is so difficult to obtain: that of a human being. Compared with the three lower realms of existence, human life seems very blissful; nevertheless, there is great suffering in the human realm. Human beings suffer from confinement in the womb and from the process of birth, illness, disease, and growing old and the decline in their faculties, until eventually they experience the suffering of death and leaving everything behind. Humans are subject to all kinds of indefinite circumstances and situations throughout the course of their life. Some die at birth, and some as adults. Some die alone and unwanted or in an untimely manner.

In addition to the four great rivers of suffering human beings experience–birth, old age, sickness and death–humans experience compounded suffering. For example, humans suffer mistreatment at the hands of their enemies, and they suffer when they lose their loved ones. In fact, they suffer from fear that precedes the actual events themselves. Humans also suffer from not getting what they want and from having to accept what is not desired, because then they have the fear of losing that. Against their will, humans endure all these unexpected consequences.

Many people think that after they die and leave this life they will easily return as a human being. Many believe they will just be able to return to a happy state of existence, such as the one they might now be accustomed to. That is a mistake. I can guarantee that unless you have the specific karma to do so, you will not take another birth as a human being. Without the karma that creates the causes for it, the result of human rebirth is impossible. Make no mistake about it.