Teachers | Tibetan Buddhist Altar

Gossip: Understanding the Poison

June 20, 2016 by Jetsunma Ahkon Lhamo

The following is from a series of tweets by Jetsunma Ahkon Lhamo:

Any time you talk badly about someone you actually shorten your life force. Or at the least you endanger your ability to draw trusting friends and the ability to be well-spoken in future times. And no one will believe you.

I don’t like gossip – it does no good and tastes like poison. And it comes back.

Question from Twitter Follower: “What is the distinction between gossip and recounting your experiences with others?”

Jetsunma’s response: Intention is the difference. Tell stories, I do. Usually we know when we are being mean-spirited.

Increase Your Capacity to Love

June 19, 2016 by Jetsunma Ahkon Lhamo

An excerpt from a teaching called Dharma and the Western Mind by Jetsunma Ahkon Lhamo

Having taught Westerners I can see that the ones that last on this path, the ones that change and gentle and deepen in their practice are the ones that are motivated by this intensity of loving. The ones that will do almost anything to end suffering, these are the ones that make it. These are the ones that I have hopes for.

It is a Buddhist tradition that we should pray for the ones who have hopes of us because we have many karmic connections. Each one of us have karmic connections, it’s just like a giant web of connections, and some day each one of us will attain supreme enlightenment just as Lord Buddha did. Surely we will, because our nature is the same as his. We are the same and we will some day become awakened to that nature. And on that day, those with whom we have connections, those who have hopes of us, will rejoice because at last they have a chance. You should think right now there are those who are waiting for you, whose future it is, whose karma it is that when you achieve supreme realization they will depend on you as your disciples and you will be their teacher. You will be the one by which the door to liberation is opened for them.

Some day you will be reborn as a teacher that opens the door of Dharma, or makes the path available and you will be the cause of the end of their suffering. You should think about them every day. You should pray for those who have hopes of you. It is a very important thing to think about and in teaching Westerners I find that they must remember this.

Even if all of the concepts associated with the Buddha Dharma are difficult, even if the idea of devotion is difficult, even if the idea of doing prostrations is difficult because we are unfamiliar with these things, we can do anything in order to benefit beings. We can accustom ourselves to any idea in order to benefit beings. Once your mind has been gentled and softened by that kind of loving you can begin to understand that the most important thing is to eliminate suffering. You can understand also that the idea of doing what is unfamiliar to you – repetition of mantra, practice of different kinds, meditation of different kinds, sitting for a very long time, doing prostrations, developing a relationship with the guru, these things, that are not common in our Western society, become acceptable because we can see that they bear fruit and gentle our minds. They increase our capacity for loving and they bring us closer to enlightenment. Then we can do it.

©Jetsunma Ahkön Lhamo

Dakini’s Blessing

June 18, 2016 by Holly

Mandarava-small

An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Dakini Workshop

The Dakini is considered to be the enlightened or concerned activity of the Buddha nature. In order to understand the enlightened or concerned activity of the Buddha nature one should understand thoroughly the activity of samsara. In order to do that, one should observe one’s own activity. The key word to describe one’s own activity is effortfulness. Everything that we do requires effort. There is nothing that we can simply do spontaneously without effort. Everything requires effort; including starting with the effort it takes to get up in the morning and the effort that it takes to continue throughout the day. Every single item on our agenda requires some effortfulness.

Of course, there are degrees of effortfulness and there are degrees of ease. You can describe some things as being easy. You can describe some things that you do as being very, very difficult but the key word, the mark of samsaric experience, samsaric movement, is that everything one does requires effortfulness. That is the basis of it. And of course, in order to understand that basis of effortfulness, one must understand the foundation or the basis of activity. All activity experienced within samsaric existence is based on the idea of self-nature as being inherently real because the self is doing the activity. It has to be based on that. And in order for self to interact with the environment, self has to distinguish between self and other. That distinction has to be made. That is the activity that is going on in samsaric experience.

In order for that to happen, one must have attraction, repulsion or neutrality. One must interact with, or continue to meet up against and reinforce duality in every sense. Therefore, in samsaric experience concerning activity, there is always an inherent friction. Nothing slides through. There is no effortlessness. There is always a friction. There is always a bumping up against. That bumping up against has to do with the mind of duality and the distinction between subject and object. There is no movement in samsara without that. All movement occurs in that way.

Therefore, in order to understand the nature of the Dakini and enlightened activity or compassionate activity, one must understand the concept of effortlessness. In order to understand the concept of effortlessness, one must understand the basis for the appearance of miraculous enlightened activity in the world, and that, which is consistent with the nature of the Dakini. The basis for enlightened compassionate activity is that this activity is consistent with, inseparable from and indistinguishable from, enlightenment itself – Buddha nature. That must be understood.

How is that distinct from ordinary activity? Ordinary activity has that friction and struggle associated with its basis. This basis is the fundamental idea of self-nature as being particularly solid. Remember that in order to determine self-nature, one has to distinguish between self and others, so immediately there has to be division, there has to be distinction, there has to be cleavage – there has to be a breakage of some kind. That movement is very hard. It is a movement very much involved in a solid process of continuing the continuum. That is the basis for any activity or movement seen in samsara. That is not the case pertaining to the nature of the Dakini, enlightened activity or compassionate activity.

If we can think of the nature of the Buddha we should think of the great sphere of truth, the undifferentiated expanse, the great sphere of emptiness. We should think that there is no basis for the sphere of truth, there is no basis for emptiness, and there is no building block or cause and effect relationship because there is no distinction within the great expanse. In order to understand the great expanse, the mind has to relax utterly. There is no arising of the components of distinction. There is no contrivance. There is no ripple or friction or cleavage or distinction of any kind. The great sphere of truth is simply suchness. The moment one tries to box up suchness or put it in a bottle or put in a certain shape or color it or distinguish it from suchness, it is no longer that. So, the great sphere of truth is as it is – simply suchness.

Yet, all potency arises from the sphere of truth. All that one sees, all richness, all diversity arises from the sphere of truth: that which we perceive as diversity arises from the sphere of truth. How can that be so? Either a thing is empty or it is not? Well, the mistake, the delusion comes after the idea of self-nature as being inherently real. At that point, the mind operates in the posture of distinction. It operates in the posture of duality. And everything that is perceived from that point is engaged in that process. Yet, from the point of view of enlightenment, when one has awakened to that nature and the view is correct, when one no longer engages in the process of distinction, when the mind is restful, spacious and luminous in the natural state, the mind is not operating in distinction. There is no distinction. And so, all that arises from the sphere of truth arises spontaneously and effortlessly and is spontaneously completed and insubstantial, like a rainbow.

A Great Stabilizer

June 17, 2016 by Jetsunma Ahkon Lhamo

An excerpt from a teaching called Dharma and the Western Mind by Jetsunma Ahkon Lhamo

I have found something wonderful about Westerners; we are really kind people. I don’t know what it is about us. Is it because we grew up and our parents told us? Is it because we heard it on the news and all the Presidents have told us and Kissinger says so and everybody knows that we are the strongest country in the world? This is what we grew up with. We think that if anybody is going to save the world that it is going to be us. Who else would it be, really? So we have this idea that we can save the world. Are we really thinking, “Well we really have something special, we are pretty extraordinary.” Or is it somehow that karmically a family has come together here and has the leisure to practice. It has the opportunity to accomplish Dharma. It even has the opportunity to make Dharma stable in a world in which it is no longer stable. It is no longer stable in Tibet. It is difficult in India. It is difficult in Nepal. Could it be that a family has come together in the right place at the right time that has the opportunity to do something really terrific and somehow we know that somewhere? Are we unusual? I know so many people that have grown up with the idea that they wanted to help people and to do something good for somebody some time. They felt almost a sense of being chosen, that there was some meaning that would be found in this life and a sense of purpose, so many of us have had that.

I don’t know if it is unique to Westerners. I have no idea. When I talk to Tibetans they talk all the time of being of use to sentient beings. So I know that that is a meaningful concept to them but I don’t know how they approach it or how they think of it. But I know that it is a thought that somehow a part of us has hopes of ourselves, that we will do something useful. We look at the world and we feel genuinely sorry. We have a big brother or a big sister attitude. We may not have an easy time looking at our suffering but we can see that other people are having a rough time. Sometimes we can’t even relate to the issues that make the times rough but we can try to help. Sometimes we mess it up worse than before, we really complicate things when we try to help and we have that knee jerk reaction without even understanding what the causes are. Nevertheless we feel that we can help.

I found therefore that in teaching Westerners this is a very important and central thing to understand, that the Buddha teaches us to be of use, to be of benefit to sentient beings. The Buddha teaches us that if you cannot be of use at least do no harm. But in Vajrayana Buddhism and Mahayana Buddhism you are actually asked to consider that other sentient beings are more important than you are by virtue of the fact that there are many of them and only one of you and that the name of the game is the end of suffering.

We are taught to love, I mean really love, which means defining love in new ways. We are taught that we are supposed to be on fire with it and know it is possible in order to practice Dharma correctly and purely. We have to think only of that which can be of benefit to beings and to bring about the end of suffering, only that is important. I have found that Westerners are moved by that, and they are stabilized in their path.

Those of you who are familiar with the center know that we have a twenty-four hour a day prayer vigil that has been running since 1985. There is never a time when there is not someone here, undertaking prayer for all sentient beings. I have been delighted and warmed to see how deeply my students respond to that job. They take it very seriously. They adopt the idea that if there is no-one else at least there is me, and pitiful as I am I am still going to give it my best shot to do something virtuous in order to be of use to sentient beings. I am going to try to help. That has been a great stabilizer on the path.

For those who have turned their minds in such a way that they care more for the welfare of sentient beings and are greatly motivated by the end of suffering, their hearts are warm with it and their minds are gentled with it. They will practice in order to benefit beings. You can’t stop them. Yet even for my long time students I find that those who haven’t quite got that, remain up and down about practice. It varies and they need inspiration, and they need someone to take them by the hand and help them to stay on the straight and narrow. Once we really learn to love in this profound and universal sense, there is no turning back. We are touched and we are changed.

©Jetsunma Ahkön Lhamo

Your Potential

June 15, 2016 by Jetsunma Ahkon Lhamo

An excerpt from a teaching called Dharma and the Western Mind by Jetsunma Ahkon Lhamo

One of the most difficult concepts for Westerners besides the idea of emptiness of self-nature and some of the thoughts about the Nature of Mind that the Buddha teaches us are thoughts about devotion. I think it is because we have grown up in a society where it is very important to be important. We are very egocentric really. We have this idea of individualism as being the optimal thing; the idea of the self being fully developed and fully actualized in some way, the idea of developing all of your qualities and talents, whatever they may be. Developing all of your different talents has become so central to us that when we see that in Vajrayana Buddhism it is the custom to do three prostrations to the teacher we become appalled. As Westerners, our first thought is, does this mean that I am less than this person, do I have to subjugate myself, do I become some sort of wimp? What happens to me when I do that? Does this mean that I am kind of useless somehow?

You should understand that there is nothing in this path that will undermine what you inherently are. In fact the point is for you to awaken finally to your real nature, to your true nature. There is no way, there is no room, and there is no space on this path for you to be undermined in any way. In fact in this path you are recognized to be something that you never thought you could have been. Your potential to be a Buddha is fully recognized, male or female, high or low, whoever you are, that potential is fully recognized by your teachers and that is the point of teaching you.

When you comply with the custom of doing three prostrations and of honoring your teacher you are purposefully cultivating devotion, because the teacher is seen as the door to liberation and the motivation of going through that door is love. You want to be of benefit to beings, you want to accomplish Dharma so that there is an end to suffering. You want to return again and again and again in whatever form necessary in order to be of benefit to beings and the teacher is seen as a door that you walk through to get there. The teacher gives you the Dharma. The teacher offers you the technology. The teacher acts as the catalyst by which these things are realized and for that reason the teacher becomes a feast; the feast that you have always hungered for. When you prostrate to the teacher you do not prostrate to the person.

My name before I became Ahkön Lhamo used to be Catharine. Do you really think that anyone is really prostrating to Catharine? She is not that great. No one is that great really, but what is great is the door to liberation that your teacher offers you. What is great is that awakened nature that someone who has experienced some realization displays. That is what we prostrate to, not the person.

So you shouldn’t be shy about that or uncomfortable with that. If you don’t want to do it that is fine but don’t feel funny about other people doing it. Try to overcome the different blocks that you have as Westerners so that you can practice Dharma purely and sincerely.

Remember the whole thing is about being of benefit to sentient beings and about loving. As Westerners that is what you have to stabilize your mind with, you should cause yourself to understand these things, turn your mind; cause yourself to only want to do those things that will produce the result that you want – love. Motivate yourself to be stable on this path because the result of this path is the awakened state, and that state is of benefit to all beings, especially those who have hopes of you.

© Jetsunma Ahkön Lhamo

Right Speech

June 14, 2016 by Jetsunma Ahkon Lhamo

An excerpt from a teaching called The Eightfold Path by Jetsunma Ahkon Lhamo

Right speech is the first principal of ethical conduct on the Eightfold Path. And on the Eightfold Path is really based on ethical conduct. It’s one of the things that I like best about Buddhism. It isn’t based on a pie-in-the-sky idea. You have to work it. People who are recovering alcoholics will recognize that saying about the 12-step program, “It works if you work it.” Right? And the Eightfold Path is exactly like that. If you don’t work it, you’re going to go back to the narcotic of samsara. But if you do work it, you have strength and bones that you never had before. There is a similarity. I’ve often drawn that connection between the Buddha dharma and the way that self-honesty is required, and the 12-step program, especially in that we are all addicts. We are addicted to our emotions. We are addicted to our delusions. We are addicted to our visions. We are addicted to our dreams. We are all addicts. And we are just so drunk with the narcotic of samsara that it is hard to pay attention, and see what is the root of all this. We are trying to become awake so that we can see all of that, and right speech is one of the guidelines to the moral discipline of ethics.

We don’t realize that you have to do right to be right. That is certainly true on the path of Buddha dharma. The importance of speech in the Buddha dharma is central and obvious. For one thing you can cause harm with speech, and you should never do that. Right speech would be speaking well, speaking nobly, speaking higher, and not speaking against anyone or speaking harshly or cruelly, or gossiping.

Gossiping is a terrible ethical non-virtue or perversion of Buddhist ethics. And I must say it’s rampant in most religious communities and in ours too. It’s rampant. It’s not what the Buddha taught and it should not be that way. We should uphold one another with speech, rather than to tear one another down. Words can break or save lives. Think about that. Words can make enemies or friends. Start war or create peace. All by words. And you can review history to see that that’s true.

To keep away from false speech, one especially should never tell deliberate lies or speak deceitfully. Some people are storytellers, and tend to be expansive in their speech. I’ve been known to do that myself. When you tell a story, you expand it a little bit. You polish it up. Make it a little more interesting. Throw in a few hand gestures. That’s not deceitful necessarily unless you are making yourself higher. Then that would be deceitful. If you said, “I had this experience in meditation. It was so big. You’ve never had anything like it.” (And therefore, I’m big) That would be wrong speech. That would be unethical. What we really want to do is avoid telling different lies, especially those that bring us power, acknowledgement, or approval, because then we know that we are lying to someone, which is unethical, in order to bring ourselves up above them which is not right either. It ruins our right intention.

That would be called false speech and it is to be avoided. We must also abstain from slanderous speech, and should not use words maliciously against others. That’s gossip. We do it all the time. We should be very very careful with that, because one thing I’ve noticed about gossip and slander is that it comes right back to you, even in this very life. But if we develop the habit of slanderous speech, lifetime after lifetime, what happiness can come from that? We will be born into lifetimes where no matter what we do people will not think well of us. We will be causing more suffering to others and ourselves. To use words maliciously against others undermines the whole basis of the path, which is this right intention and this right view, and this consideration of the truth of the Four Noble Truths.

When we consider all of this together, we understand that malicious speech is not just a no no. It’s a killer. We should abstain from harsh words that offend or hurt others. We can see what the ethics of that would be. Like if I were to say to you, “Gee, you look kind of ugly today.” What is the point of that? Why would I need to do that? Even if it were true, why would I do that? Well, first of all I have shown that I have not accomplished right view. Right there I have shown you my buttocks. So, obviously this is not the right way to go.

We want to cultivate right intention, so we want to keep away from unethical speech that hurts or offends others. We want to abstain from idle chatter that lacks purpose or depth. Positively phrased, it means tell the truth, speak friendly, warmly and gently, and talk when you’ve got something to say. Brilliant! Only a Buddha could have thought of this. Actually it was “talk only when necessary.” I had to have a little fun there.

The Burning Room

June 13, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching called “Essence of Devotion”

When embarking on the path, we look for the most excellent method. We look for that method that gives excellent results every time. That method would be Dharma. Dharma has brought about enlightenment in generation after generation of students and teachers alike. Students have become teachers who have returned to benefit beings, just as I hope you are hoping to do.

Now, we not only need that, but we need an excellent captain, and that captain should be considered none other than the Buddha and his emanations in the world. The Buddha is the one who has successfully crossed the ocean of suffering and has, without a doubt, achieved enlightenment. If you read the life of the Buddha there is no doubt that he has achieved enlightenment. The results of his life—having brought enlightenment to so many others for 2,500 years—can only have arisen from the mind of enlightenment. So we want the proper ship. We want the proper captain. We also need the proper navigator because it’s considered that, while the Buddha is the supreme captain of our ship, it is his spirit, his mind, his nature which is present in the navigator who does the driving and keeps us afloat. And that is our teacher.

So that is the situation that we want to hook up to. That’s how to leave the party, another analogy that we can use. I love to teach in analogies because it’s much easier and simpler for us. We can understand parties. We can understand foolishness. We can understand suffering. We can understand ships and water and the urge not to drown, but sometimes it’s hard to understand Dharma. So I like to learn and I like to express in analogies. One good analogy for understanding our present situation as we embark on the great task of practicing refuge and Bodhicitta is that when we look around and we read the paper and we see our own eventual age and death and all the sufferings that come with it, as well as the sufferings of others, we consider that the two of them are unbearable and they are inseparable. I am suffering, you are suffering. It’s all one package. You come to realize that it’s like you’re in a burning room. You know, the room just burning, burning, burning, burning, on fire, and at that point you look around and you realize that there is one door, one opening, not even a window. One door as an exit from that room, and that door is wide open. How much love and regard will you have for that door, while being in that burning room? Well, we’re so funny, we’re so kind of asleep at the wheel, at least in the first part of our spiritual path. Maybe we don’t even have much realization but, when in our own experience the room really begins to get hot and we begin to see the singeing of our own hairs and really relate to the burning of our own flesh. we begin to see, really see, what the situation is due to our own experience. And we will someday. We will. If not now, then someday. Then at that time we look at that door with such love and regard. In fact, we don’t even think about how much we love and regard the door. We are so into the door that we are out of the door as soon as possible. We love the door. The door is our hope.

It’s like that when we approach the path. As we begin to practice turning the mind towards Dharma, we begin to practice seeing what is in this ocean of suffering, what we are surrounded with. Then at that point, we begin to take in our own real experience and how kind of silly it is when we try to keep on top of our suffering when, in fact, we are suffering and it is foolish to be in denial about that. At that point our minds soften. They gentle and they turn. And suddenly we get smart in a way we were never smart before. Suddenly we’re on Red Alert. Something is different and we begin to regard that door, not as just a shape in a room, but as something that is more meaningful to us than anything else. The path is that door. Our teachers who give us the path are that door. The method is that door. That is our opportunity to exit samsara.

A Teaching to Give You Confidence

June 12, 2016 by Jetsunma Ahkon Lhamo

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

Before I even met His Holiness Penor Rinpoche, who told me I was a Buddhist—I didn’t know this—I had been teaching; and I had been teaching about compassion and the empty nature of phenomena and the empty nature of mind. And you see, I thought that I thought this whole thing up. I thought I had come up with this myself. So smart! Oh well. I thought that what was really missing here was a way for ordinary beings who have been involved in ordinary lives to switch tracks, to come to a place of profound renunciation and acceptance and compassion, and to take a vow that would somehow reach into every future life. I thought the only way to do that was to give them some extraordinary teachings, and make them understand the nature of suffering and the absolute necessity of compassion, and to have them turn their minds in such a way that compassion arose in their minds. In the same way that consciousness appears in the mind, compassion then also appears. And that was my idea—that I had to find a way to do this. So what I did was I began to give a bunch of teachings and eventually called a retreat. And those students that I thought were prepared to go deeper I took on retreat.

We spent a great long time looking at the world and praying for the world and taking responsibility for the world. These students I taught and cajoled and loved and goaded and tricked and manipulated until they would agree to take responsibility for the world and to take responsibility for all sentient beings. They just finally gave up and let me have my way. From that came the writing of a Bodhisattva Vow and I knew that that was the most important turning point and experience in their whole spiritual evolution, and I explained it to them as such. Well, this became a custom. We customarily gave the Bodhisattva Vow. I also began to develop the idea of refuge, of taking refuge in that which brings forth enlightenment, the Buddha nature.

Eventually I met Penor Rinpoche, and he told us that we were Buddhists and that we were practicing Buddhism. I didn’t know anything about Buddhists. I didn’t know anything about anything . Penor Rinpoche came to me and announced to me that I was a Bodhisattva. I was practicing Dharma and I was teaching Dharma and I should keep on teaching Dharma, and I said, “O.K.” Then he gave us the Refuge and Bodhisattva Vows. You see, I had already written this Refuge and Bodhisattva Vow and it didn’t sound anything like what he did because he gave us something in Tibetan! We tried our best to repeat it, but I don’t think it was the same thing. It was a lot more words! So I was kind of a little tense about this and finally when I went to India, I had one of the lamas there translate the Refuge and Bodhisattva Vows and another set of vows that had also been written called the Renunciate Vows for Lay Practitioners, a deeper level of vows. I had them translated into Tibetan and I confessed to my guru, Penor Rinpoche, that I had written these vows and that I had been giving them. I said I didn’t have any other vows and I knew that this was necessary and so, even though these aren’t the traditional vows, I would like your advice on what to do about this. Well, he read the vows and he started laughing and slapping his knee. He thought this was a real gut wrenching hee haw, just laughing and rubbing his knee. Then he said, “About the Refuge and Bodhisattva Vows, if you don’t mind, I think I will continue to give them in the way that I am accustomed to, simply because it’s difficult for a person to learn new tricks. However,” he said, and then he drew himself up to his orthodox lama posture (he is a very orthodox lama), and he said, “I authorize you fully to give these vows.” And he said, “I authorize these vows fully as proper Refuge and Bodhisattva Vows in our lineage.”

That has never happened before. There is a traditional way to give the vows and there is another way, and this is the other way. And at least in the Palyul tradition, he firmly encouraged me to give these vows as often as possible, with teaching. He encouraged me to give them in the way that I have been giving them, because he felt that this is a manifestation of the same vow but done in such a way as to touch the minds and hearts of westerners so that they can remain fully absorbed at that pure moment of ordination which this is. This is an ordination, an ordination of kindness. So he fully acknowledged these as proper vows. That’s why, although they are a little bit different, they are considered to be appropriate, they are considered to be lasting and they are fully authorized in our tradition. A very unusual occurrence, but very important for us as westerners.

The Challenge of Generosity in the West

June 11, 2016 by Jetsunma Ahkon Lhamo

The following was a spontaneous teaching offered by Jetsunma Ahkon Lhamo:

Jetsunma on Generosity in America, May 6, 2012

Jetsunma was speaking about His Holiness’ first trip to the United States in 1985

In the beginning when His Holiness came to America, he was angry that people charged for empowerments and for dharma teachings. He was particularly angry when we did, because we were one of his centers, and he didn’t like that. Then we explained to him, “Then we will have to close the doors, because we not only have a monthly mortgage but we are taking care of nuns, and doing all the things that KPC does, which costs at least $9,000 a month [in 1985]. There is no other way to make it. We don’t have any large gendoks. We are not like you who can get these large gendoks. We have no gendoks.” And he started thinking about it, and he said, “Well, I guess this is kaliyuga. And if you have to, you have to.”

So that is when we were permitted. There was no other way to keep the doors open. It was his first visit to the United States, and he really didn’t understand what we were up against, and how proud and opinionated people are here.

People take these things for granted and think that you should do it out of the thin air without supporters. Are you somehow supposed to magically sell a finger every so often so that you can pay for this? Those people never started a center. Those people never started a Temple. Those people don’t feed the ordained. Those people don’t feed poor people. They sit in the ivory tower and they get their special teachings and they don’t pay for them. They don’t make an offering. It’s sick. They make it all about themselves. What about the lama that conferred it? Sure you fed him. But what is he supposed to get home on? What’s he supposed to start his next event on?

We have to be generous, and in this country that’s the only way that you can, because there are no major donors or at least not for us. In some cases a gendok will pay for everything, because they understand the merit, and they understand what’s going to be in their next life. They understand that they are going to have Phowa done for them. They understand a lot more than we do, especially about merit. And so a lot of the really great gendoks who have lots of money, pay for everything. Can you imagine that merit?

I wish I could do that. I wish I could not only run this place, but pay for it too. Wow. But then I want to feed the poor and save all the animals. Save the whales and the planet. Japan. And that’s why I don’t have a nickel to my name. They hardly make nickels anymore. They don’t mean anything. Used to be you could buy a candy bar with them.

Oh well, it is what it is, and we will do what we can do to sally forth.

Listen to the teaching here: Challenges of Generosity in the West

Analysis Through the Application of Reason

June 9, 2016 by Jetsunma Ahkon Lhamo

The following is respectfully quoted form “Treasury of Precious Qualities” a commentary on the root text of Jigme Lingpa by Lonchen Yeshe Dorje and Kangyur Rinpoche:

Analysis through the application of reason:

This method consists of four or five great arguments that establish the fact that phenomena are without inherent existence. The specific explanation of these arguments is preceded by a general exposition of how such assessments are made.

To begin with, the prasangika approach is unlike that of the Svatantrikas. Svatantrikas disprove true existence on the relative level but then assert an illusory existence. Likewise, they disprove conceptual construction on the absolute level, but then go on to assert (positively) that this absolute is beyond conceptual construction. The prasangika method is simply to demolish the defective propositions of their opponents by directly refuting every assertion to which the mind might cling. But they do not accompany this with any kind of independent pronouncement. In order to eliminate clinging to real existence, it is essential to eradicate the conceived object of such clinging. Therefore, as we have said before, it is necessary to analyze and achieve certainty about the true nature of the two selves which are the object of refutation. Otherwise it is like shooting arrows without seeing the target, and it is impossible to eliminate the assumption of the real existence of a self.

When one uses madhyamika arguments to search for the meaning of suchness, the idea that “the opponent is wrong” is enough to cause one to stray off the point. Therefore, from the outset, do not refute only the assertion of an opponent, but work to eradicate completely all the innate discursive thoughts in your own mind, which have been left unexamined from beginningless time and which deviate from the Truth of Suchness. Likewise, eradicate all clinging to positions or theories, which are imputations arising from philosophical inquiry and which are found in all tenet systems whether Buddhist or non-Buddhist. Subsequently, when you meditate, simply rest without clinging to anything, in the sense of having an object of meditation. This, however, is not to say that you should remain in a state of blankness, a “foolish meditation,” so to speak. On the contrary, through the certain knowledge deriving from the realization of the absence of inherent existence, your vipashyana will be rendered extraordinary and you will have no doubts. All this is the sign that your analysis has hit the mark.

Generally speaking, at the present time, all the great beings who uphold the Madhayamika declare that the way the phenomena of samsara or nirvana appear is as the mere imputation of thought; they are without dependent arising are indissociably united. Everyone is in agreement about this. In our tradition, however, we do not consider that the expression “imputed existence” implies the presence of a “something” that lacks true existence and to which true existence could be ascribed. We say that the object referred to is a kind of empty form, an originless display of the mind’s creative power.” Consequently, when emptiness is said to be inseparable from dependent arising, this is not meant to imply that there is a validly established appearance from which emptiness is inseparable. On the contrary, we understand that phenomena are themselves ungrounded and rootless. There is no way in which they could exist. And yet they arise freely, produced in interdependence.

Therefore, once the object of refutation, which is to be identified as the two really existing selves, has been eliminated, its place is not still occupied by some (residual) basis of refutation–a so–called person or phenomenon. There is simply nothing left at all. Persons and phenomena are empty of themselves. For one cannot say that they are empty of true existence while holding that phenomena themselves (the basis of emptiness) are not empty of themselves on the relative level. It is rather that form, for example, is empty of form and so forth. Therefore, because all phenomena are devoid of real existence, there is no “concrete” object of refutation. All that is refuted is the false imputation that ascribes existence to what does not exist. Nagarjuna says in his Vigrahavyavartant:

Since no object of negation can be found,
I myself have nothing to negate.
And so, by saying “I refute,”
You’re the ones who falsely testify.

It might be objected that there is a contradiction in saying, as we have just done, that the two selves are devoid of true existence, while at the same time affirming that persons and phenomena exist on the relative level. All we mean is that as long as there is the tendency to delusion, relative appearances arise constantly and unhindered. But this does not mean that they exist inherently.