Four Noble Truths | Tibetan Buddhist Altar

Knowledge & Wisdom

April 4, 2016 by Jetsunma Ahkon Lhamo

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An excerpt from a teaching by Jetsunma Ahkon Lhamo called “How Buddhists Think”

The fourth “Noble Truth” taught by the Buddha was “The Eight-fold Path.” In our Mahayana tradition, this is condensed into “Knowledge” and “Wisdom.” Knowledge is not facts we can know and collect. Rather, it is the awareness of all cause-and-effect relationships and their function as the building blocks of cyclic existence, or samsara.

The Buddha had omniscience. When looking at a sentient being, he could see all the cause-and-effect relationships that brought that being to the present moment. If he were here now looking at you, he could discern all the generosity, all the accumulated virtuous actions that make it possible for you to hear these teachings. He could also see all the obstacles that have prevented you from being a Buddha. He would have a panoramic view of all your accumulated non-virtue and egocentric fixation, knowing not only the facts of your life, but also understanding how the causes and effects were interdependently related. This is knowledge in the Buddha’s view, and it is the only really valuable knowledge.

The Buddha also had complete wisdom. Contrary to ordinary understanding, this wisdom is not related to any accumulation of facts. It is the natural awakened state, the awareness of the primordial empty Nature. It is the awareness of emptiness, the understanding of “Suchness.”

Cessation of Suffering

February 4, 2016 by Holly

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An excerpt from a teaching by Jetsunma Ahkon Lhamo called “How Buddhists Think”

The Buddha’s next teaching is that there exists a cessation of suffering, which is the same as the cessation of desire. This cessation is called Enlightenment, and it is the only true cessation of suffering.

In a very poor society, people focus on basic survival. But what happens in a society like ours, in which survival is not a main concern? (If nothing else works, we can go on welfare.) Since we don’t need to focus on survival, we have time to be neurotic. The more we seem to satisfy our needs, the more needs we develop.

In cyclic existence, there is no way to solve all our needs. Everything constantly changes. And temporary happiness is almost a mixed blessing: it always ends, and in the meantime, we are preoccupied with it. The problem is that we haven’t done anything about viewing our true Nature. It’s almost as if we keep ourselves satisfied by eating the icing off the cake; never really obtaining genuine nourishment.

When the Buddha taught that there is an end to suffering, it was a major revelation. Why? Although the great yogis and gurus at that time taught that one could achieve God-consciousness, cosmic consciousness, the Buddha superseded that. Due to the ripening of his great generosity in past lives, he was able to come to a level of meditation in which he realized the cessation of fixation––fixation on godliness and even fixation on the consciousness of self. He attained a level of realization that was simply “Awake.” No consciousness, no sameness, no union. Simply pure luminosity: “I am Awake.”

At that moment, all the cause-and-effect building blocks accumulated throughout time out of mind, all the building blocks from endless involvement with subject-object fixation, all the fixation on ego as real––all of this was pacified. The Buddha realized the sameness and indivisibility of subject and object, the inseparability of action and stillness, the sameness, the “Suchness” of all that is. All was dispelled in clear, uncontrived, luminous awareness. This non-specific awareness is the pure view of one’s own true Nature. It is simply being awake. The Buddha teaches that this is the end of all suffering, because it is the end of what you make suffering with. It is the end of cause-and-effect relationships––and therefore, according to Buddhism, the end of karma.

Who Needs Refuge?

January 6, 2017January 7, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Faults of Cyclic Existence”

How is the understanding of compassion a clarifying thought as well as a motivating thought? How is it a clarifying thought? Now here is where the profound connection with refuge comes into play. Not only does the compassion motivate us to take refuge, but it makes us think it through very clearly. If we utilize it, it does.

When we enter onto the path of the Buddhadharma, we take refuge in the outer refuge of Buddha, Dharma, Sangha, the inner refuge of lama, yidam, khandro, and the secret refuge of the channels, winds and fluids. When we actually enter into this refuge, which for our purposes now are the Buddha, Dharma and Sangha, Triple Gem refuge, we must define why it must be arranged the way it is. Why is it organized the way it is? For instance, if it’s true that all sentient beings are suffering but they wish to be happy and they are mostly suffering due to desire and the confusion about issues concerning desire, if that’s what the Buddha said, then why don’t we just kind of sit down and have a therapeutic session of insight so that we can isolate for ourselves what it is that we actually want.And maybe then we can go and get it. If all sentient beings are really suffering and we’re really unhappy and we’re trying to be happy, why don’t we just have an insight of some kind and go for it!? Why don’t we do that? Well, because you’ve done that before. You’ve done that before. You do it all the time to greater or lesser degree, according to your capacity and your habitual tendency. In fact, we do that all of the time. We feel a need. We feel desire. We feel something. Something is moving that locomotive down the track. What is it? So we sit down and we try to center ourselves or we get busy and allow thoughts to come up. Each one of us has a characteristic way to deal with things. Maybe we’ll do a little journaling, we’ll do a little art, we’ll do a little music, we’ll do a little whatever, take a walk and try to center ourselves, and figure out what’s going on. Well, we’ll come up with something. You always come up with something

Now we’re going to figure out, “Oh , if I don’t get with the great love of my life pretty soon…, That’s what it is, I know that’s what it is.” So now you’re on to the next adventure. Or you may ask yourself,“What is it that’s troubling me? What is it that’s troubling me?” And you sit down and you’re reaching inside and using all this psychological technique and you’re going, “Oh it’s my mother!!! My mother didn’t love me!!” Each of these are valid. I’m not saying that these are not issues in your life. I’m not saying that these are not valid things to think about, but I am saying that there is some confusion there in that you are looking at the superficial causes for discomfort, but not the deeper ones.

If we were to look more deeply,, we would discover that the underlying cause of all suffering is desire, and that we’re real, real, real confused about this whole issue. So we examine the path and examine the teachings a little bit further. And we find that the Buddha has taught us that samsara is actually made up of the things that potentially make us suffer. That is to say that the first step or connection with samsara, that is the wheel of death and rebirth, is based on the idea, the first gossamer thin assumption or idea, of self-nature as being inherently real. Why does that happen? That happens because it can. End of subject. It’s one of the potentials in the great ground of primordial nature which contains within it all potentials. So this has happened. We have considered ourselves separate.

In order to consider one’s self as self nature separate, other has to be external. In order for other to be external, it has to be determined. In order for it to be determined, we have to react toward it. There has to be a reaction toward it with acceptance or rejection. You cannot see something without registering acceptance or rejection, or the combination of the two, which is neutrality. Neutrality is not lack of reaction. It is a combination of reactions. So we cannot experience anything as outside ourselves without some sort of reaction. And once that has happened, we react toward everything with hope and fear.

So everything in samsara is then built from that original structure of the idea of self nature being inherently real and at this point one’s self is determined, and other becomes external. We split into subjective-objective reality. Everything in samsara, every kind of perception with the senses, anything that we take in with our eyes, our ears, our tongues, anything that senses, comes from, at the root, that original construct, that original assumption of self-nature as being inherently real. So everything in samsara is built of that. That is to say that nothing that we experience now, nothing that we have ever experienced, is separate from the realm of desire. So literally, everything within samsara is potentially cause for more suffering.

The Way Out

March 22, 2015 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Faults of Cyclic Existence”

According to the Buddha’s teaching, the only end to the sufferings of cyclic existence in a permanent way is the cessation of cyclic existence. There is no intermediate or impermanent means that can accomplish the end of suffering that we experience in cyclic existence. Only the termination of the causes by which we are reborn in cyclic existence actually produces the end of suffering.

So the fault of cyclic existence is that there is suffering, and even happiness is impermanent; that it is unpredictable, and that its causes and effects are so interdependent that it is inescapable. The means by which one can escape cyclic existence is the miraculous intention of the enlightened mind, kind of penetrating into cyclic existence as a light being would penetrate into a tunnel and give us the means to go out of the tunnel. There is nothing about the tunnel, or the darkness in the tunnel that brings about the end of the tunnel. It is the light at the end of tunnel that brings about the end; and it is toward that light that we walk. In the same way, it is the practicing of a pure path, such as the Buddhadharma that brings about the cessation of the causes of being entrapped in cyclic existence. That is the cessation of desire, the cessation of the belief in self nature as being inherently real through meditation and practice. These things are actually the ones that bring about the end of the tunnel, or the end of cyclic existence and its sufferings.

It is necessary for us to examine the faults of cyclic existence. I believe that. Even if our intention is so kind, even if we have extreme kindness, even if we are so completely tuned into the suffering of the world that we are willing, at least initially, to practice til the end of our lives until we accomplish Dharma for the sake of sentient beings. And we should hold to that practice. I have taught again and again and again that our hearts need to be on fire with that love. I have tried to describe that fire as being the only allowable passion, the one that should warm you and should sustain you in every way. Still we must also discipline ourselves, really, or cause ourselves, or allow ourselves to experience what the faults of cyclic existence truly are. We must have an understanding of that in order to gain a firm foundation in our practice.

If we do not understand that all the joys of cyclic existence are impermanent, as well as the sufferings, that all of the circumstances are constantly changing and unpredictable, and if we do not understand that cause and effect are never ending and inescapable, we may not understand that nothing that we do in an intermediate way will really help the situation. And we will continue to do what we are doing now which is to try to solve our problems by moving things around a lot.

You know how we manipulate the circumstances of our lives. We will change our job, or we will find a new loved one or find a new boyfriend or girlfriend, and have another baby, or take ourselves out or go on vacation. These things are great. You should do them all. I don’t care. Have ten million babies. Have a hundred thousand lovers. Do whatever you want to. I don’t mean any of that. You will find out that ultimately all of these are very impermanent; and at that point we have to understand that it doesn’t matter how we manipulate the circumstances of our lives. Ultimately we have to understand that cause and effect relationships continue to cause cause and effect that continues and perpetuates cyclic existence. That’s it. The only way to really end suffering, to really bring about the cessation of suffering, is through accomplishing enlightenment. Nothing intermediate can work. In fact it tends to bring about more disappointment.

Haven’t you ever understood or seen yourself when you experience great happiness? Say you do have the boyfriend or girlfriend, and say you do have that new baby, and you do find yourself on vacation, almost afraid to experience how happy you are at that moment because you know that pretty soon that happiness will be terminated. There is almost a superstition that we have that if we are too happy right now that pretty soon that happiness will wear off real quick. And you know there is something to that in that if we think of that happiness as the end of suffering, we will be disappointed. You should allow yourself to be happy. Every moment that you can have a moment of happiness, by golly, be happy. Don’t worry, be happy just like the song says. One of my favorite songs. However, while you are not worrying and while you are being happy, please understand the faults of cyclic existence. Please understand that in order to accomplish the end of suffering truly and completely and permanently, and in order to be in a place and to be at a level of wisdom and understanding that you yourself can actually bring about the end of suffering for all sentient beings, that you yourself can experience the competency and the qualities necessary to bring about the end of suffering for all sentient beings, in order for that to occur, you must understand the faults of cyclic existence.

There is nothing in cyclic existence that brings about the end of suffering. It is the cessation of desire and of all causes that trap us in cyclic existence. These things brought to an end will bring about the end of suffering. And the name of the end of suffering is enlightenment. It is the only name of the end of suffering. There is no other way to look at it. Anything else is impermanent. It is okay, but it is merely phenomena. The end of suffering is enlightenment.

Please hold that in your mind as you catch yourself manipulating your life. Use that manipulation as you catch yourself trying to make yourself happy through intermediate ways or through holding on to instant gratification or doing all the things that we do so habitually. I don’t expect that we will change overnight, but use those situations as a catalyst to motivate yourself, to really hold on to and accomplish a true path. Use these things as a means to make your understanding move in the direction of a true path so that you can begin to establish a firm foundation or motivation in order to accomplish enlightenment. This is really the end of suffering, and in fact the only one.

So I hope that you will take these things to heart and use them. They are no good if you don’t use them. It doesn’t do you a bit of good if you just come here to listen. You really have to use these insights and try to develop for yourself a way to bring about your own enlightenment.

Recognizing the Disease: Commentary on the Four Noble Truths by His Holiness Khenpo Jigme Phuntsok

March 11, 2014 by anisonam

The following is an excerpt from a public talk given by His Holiness Khenpo Jigme Phuntsok:

“Not recognizing what causes the disease” refers to those of us who are still wandering in the three realms of cyclic existence. We are suffering in samsara, which is considered to be like the great welling up of spontaneous suffering that occurs because we simply don’t recognize our condition. What we must do is recognize that as long as we stay in this state of lack of awareness, we will never be able to experience even a needle tip’s worth of happiness. If you still wonder why it is that sentient beings are suffering, what is this condition that we call the suffering of the three realms of cyclic existence, just think about it. Physical illness, incurable disease, mental suffering, mental illness, anxiety, inability to acquire the wealth and the objects of one’s desire, inability to become famous, or acquiring wealth and fame, and losing it, all of these different complications and ins and outs of daily life situations are what we are referring to in terms of the suffering of cyclic existence. This is easy to understand if you just simply take a look at it. This is called the suffering of suffering.

That which we think brings us happiness, that which we pursue with the hope to get happiness—fame, wealth, gain, possessions and so forth—are actually the causes of suffering, because if you are finally able to acquire what you are working so hard to acquire, once you have one thing, then you will want a second and a third and a fourth. In other words, you can’t be satisfied by these material objects because they will only lead to more desire for yet more material objects. Even if you are the ruler of an entire country, you will want to rule a second and a third country because it is the nature of desire that it simply cannot be satisfied. This is why desire itself is a source of suffering, and with this kind of endless or unceasing desire for material gain, happiness can never be found.

We suffer then because we can’t obtain what we want in terms of material wealth and glory. And then if we do obtain it, we suffer fearing that we will lose it. We actually have enemies that we are threatened by because we have these possessions. So then we have to hire more people to protect our possessions and on and on and on like this. One situation leads to a second situation which leads to more and more suffering. This is why I am saying that it is very unlikely that any true happiness can be derived from this suffering. It would be better to be able to be satisfied by thinking. “As long as I have some delicious and satisfying food to eat, and comfortable and ample clothing, and a comfortable bed to sleep on at night, then it is not necessary to own all these other possessions because they will only be the causes for more suffering. I can be satisfied by just simply having that which makes me comfortable so that I can survive.”

Especially when it comes time for our death, no one in this world can take any of their possessions with them at that time. All of the things that we spend our short lifetime trying to accumulate and pursue, thinking that these things will bring us happiness, are totally useless when the time of our death arrives. Not only that, none of our friends can come along. We must go alone when we pass from this life. Even the greatest rulers and the most powerful people of this world are alone in the hour of their death. Therefore it becomes more obvious that it is kind of futile to spend one’s time and one’s short lifetime pursuing the accumulation of material objects which bring suffering during one’s life and are useless at the time of death.

Humanity The Thinking Species: Full Length Video Teaching

December 14, 2011 by Jetsunma Ahkon Lhamo

The following is a full length video teaching by Jetsunma Ahkon Lhamo offered at Kunzang Palyul Choling:

Do we think in full equations? Jetsunma says not. If we did, we’d realize the truth of the 4 Noble Truths and have more motivation to follow the path. Jetsunma helps us find the logic that can lead us out of suffering.

Desire Causes Suffering

November 18, 2011 by anisonam

The following teaching was offered by Jetsunma Ahkon Lhamo at Kunzang Palyul Choling:

First Noble Truth

August 10, 2011 by Jetsunma Ahkon Lhamo

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by Jetsunma Ahkon Lhamo

An excerpt from a Teaching called “How Buddhists Think”

The Buddha’s first teaching dealt with what is now called “The Four Noble Truths.” This is the basis for everything he taught later. If it is not understood, then Buddhism will not be understood.

The Buddha taught that cyclic existence, the entire cycle of death and rebirth with all its phenomena, is pervaded by suffering. If you disagree with that, just look at a newspaper. Most people’s lives are affected by war, by hunger, by old age; we will all experience sickness and death. Other forms of sentient life have similar suffering, and it also pervades their lives.

The Buddha does not deny that some happiness exists. Is there not joy in the drug-like process of falling in love, in loving relationships, in the birth of a child, in acquiring wealth, in seeing and having beautiful things, in enjoying nature and simply feeling good on a good day?

But there is a form of suffering that we all share: every joy has a point of termination. The Buddha taught that all things are impermanent. Short-term loves break our hearts when they fail to endure. Then we revert to our habitual loneliness, anger, and unhappiness. Even life-long loves and marriages end in separation.

The bottom-line cause of suffering, the Buddha taught, is desire. And what causes desire to arise? At a point so unimaginably long ago that it’s called “time out of mind,” there arose the idea of self-nature as inherently real and as separate from “other.” This fixation on the duality of subject and object is the persistent skeletal structure for all experience. Until you achieve realization, all the experiences you have derive from this misperception.

The Honest Truth

January 9, 2012May 17, 2011 by Holly

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An excerpt from a teaching by Jetsunma Ahkon Lhamo called “How Buddhists Think”

The first step in achieving the cessation of suffering as prescribed by the Buddha is to understand samsara, or cyclic existence. This tends to be difficult for Westerners. They often come to the path assuming that it’s all about “love and light” or about being positive. This is not Buddhist thinking.

As Buddhists wishing to attain knowledge, we must examine the faults of cyclic existence fully and completely. We must understand why cyclic existence doesn’t work. We Westerners don’t want to spend any time on that: we tend to fool ourselves into thinking we’re happy until we get old and die. “There is just too much to do,” we say. “We can’t sit around being sad all the time. Shouldn’t we just think positive?”

That is really how Westerners think when they come to this path. “I’m okay,” they say, “but now I want to figure out how to be better. I want to be spiritual too.”

According to Buddhism, that is absolutely wrong thinking. In order to attain awareness in the Buddhist sense, one must understand the faults of cyclic existence.

The Buddha’s teaching is extremely logical, and very real. So we must enter this path not with blind faith but with our eyes wide open. If you think that to practice the Buddha’s teaching is about coming into an amazing place with exotic wall hangings and sitting around being bliss-ninnies, you’ve got it wrong. Here you’re going to get real, very real. You’re going to look at cyclic existence, and you’re going to face the fact that some day you’re going to die. And it’s up to you whether you waste your time, or whether you use this life in a way that you will see as beneficial. And you will have the capacity to make that distinction.

When you see beautiful, youthful bodies, you will understand that, yes, this is nice, but soon these bodies will sag and become wrinkled; soon they will get sick and die. You have to get real about that, because it’s the truth. No one has ever beaten that rap. When the Buddha teaches us to make use of this precious human rebirth, he doesn’t do it in an exotic, far-flung way. He teaches us to be very honest, very courageous, very real.

Delusion

December 8, 2011January 2, 2011 by Holly

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An excerpt from a teaching called How Buddhists Think by Jetsunma Ahkon Lhamo

According to the Buddha, all that you perceive through your five senses, all your feelings, all the thoughts you take pride in, are based on delusion. Essentially, this experience, this game, this scam, is a puff ball. In fixation, we do not have the spacious, luminous view of our Primordial Wisdom Nature as it is.

Due to the distinction we make between subject and object, we react to every phenomenon we perceive with attraction, repulsion, or neutrality. And even neutrality is part of the continuum and leads to additional fixation, which leads to additional desire.

Even as you watch me drink a glass of water, you may experience a tiny bit of wanting water, and thus an infinitesimal amount of suffering. You may talk yourself out of this wanting, but then right away you want something else. A minute cause-and-effect relationship has begun, and it remains part of you.

Such fleeting desires, no matter how small, distract us from an awareness of our Primordial Wisdom Nature. The mind remains enmeshed, fixated on this subject-object experience.