I surfed into an article while on the Internet late last night (as one does, even when one would be better off asleep) – commenting on 20 rules for a happy and fulfilled life written by a Japanese Buddhist 400 years ago. It was a pleasant and indeed meaningful alternative to political shenanigans, climate catastrophes, Brexiteering, and other woesome late-night annoyances and, since I was still thinking about it this morning, I thought I’d shamelessly plagiarize and comment on all 20, ‘cos who doesn’t like lists?!
So, 400 years on, here are 20 rules of life updated by one modern Buddhist:*
1. Learn to accept life as it comes
I see this as the practice of patiently accepting whatever arises without wishing it were otherwise. There’s no point not accepting what is happening in the moment, given that it is happening. That’s like trying to fight reality – we can’t win.
Rather than starting from from aversion, from that internal thought “Nooooo!!!!”, we can learn to say “Yes, that’s ok, I can do something with this.” Then on the basis of peaceful acceptance we can not only grow stronger as people but also improve our own and others’ external situation as needs be and as much as we can. More articles on this here.
2. Abandon any obsession to achieving pleasure
“As humans we spend a lot of time chasing down pleasure …” We keep pursuing happiness outside of ourselves instead of relaxing and enjoying the happiness we already have within us — the contentment of our own peaceful and positive minds. We actually distract ourselves from our own happiness on the hedonistic treadmill of selfish desire, and feel worn out and discouraged in the process
The author suggests “we should try simply to live life in the moment and enjoy pleasure when it comes to us naturally instead of striving for it.” This is so true that I have nothing more to add. More on how to live in the moment here.
3. Do not act on an impulsive emotion
Intuition can be a good thing, as long as we know that’s what it really is as opposed to a deluded gut reaction. I find the Kadampa advice to “Rely upon a happy mind alone” to be helpful for telling the difference. If our mind is peaceful and positive, and we find we are popping with seemingly good ideas, we can generally trust those ideas. But if our mind is agitated or over-excited, and popping with ideas, maybe not so much.
4. Do not obsess over yourself
The biggest truth in Buddhism. The article says, “These days, we are so focused on online presence, taking a perfect selfie and striving for perfection, that we forget what matters in life.” There is an alarming increase in anxiety, depression, and even suicide due to addiction to social media, especially among young women.
(I met with a very interesting woman last week, a friend of a friend, who has written a Buddhist guide to social media based on sociology degrees and a long practice of Buddhism. It is fascinating material and highly relevant to our times, so I’ll let you know when it is out.)
Social media seems to be a modern-day manifestation of the insecurity that necessarily arises from an obsession with self. Self-cherishing is self-defeating, so we may as well just stop it, as explained here. Self-cherishing also makes for a cruel world. We are more worried about our own diets, for example, than about the fact that mankind is on the brink of its biggest starvation in Yemen.
5. Never allow jealousy to rule your life
The author advises us “never to be jealous of others, and to simply be thankful for what you yourself have.” Jealousy and competitiveness come from that obsession with self, insecurity, and feeling bad or inadequate about ourselves compared with others.
Gratitude for everything we have and are, learning to be a whole lot nicer to ourselves, is one excellent antidote. Another one is rejoicing, ie, being happy about others’ happiness and good luck – after all, these things don’t come around too often, why begrudge them? Not to mention that people’s perfect lives as seen on social media are as curated as the pictures we post of our own, so not the greatest yardstick for our self-worth.
I think it’s good to remember that we actually have nothing to prove. What is going on inside us is far more significant to our happiness than what is going on around us; so we can learn to focus on that rather than on what other people may or may not be up to.
6. Abandon attachment to desire
I like the way this is phrased because we are indeed attached not just to objects of attachment but to desirous attachment itself, having relied upon it since beginningless time as the way to get happy. We may even envisage a life without attachment as unexciting or humdrum. However, it is attachment that is boring and blocks the way to true bliss. It also tortures us every day, making us repeatedly have to scratch an itch, or drink salt water to slake our thirst.
7. Never live in regret
I agree with the author that dwelling on what we did wrong in the past is pointless because the past me, the past situation, and the past delusion have all gone. Dwelling on the past and wishing it were otherwise is as futile and frustrating as dwelling on last night’s dream and wishing it didn’t happen.
By remembering impermanence, especially subtle impermanence, we can learn to reinvent ourselves anew. Whatever happened in the past, we can let go of the baggage of that old story we keep telling ourselves (and others), and embark on a new narrative for our life. And we can do this one day at a time, living freshly without being weighed down by regret.
This advice is not contradictory to developing regret for the negative potentials we have planted in our mental continuum through our delusions and negative karma. This regret is the first opponent power of purification practice, and akin to wishing to dispel poison we have accidentally ingested so that it does not harm us. We don’t identify with that poison, thinking “I am a poisonous person!”; we just purify our system by getting rid of it. In a similar way, how can we purify/get rid of our negative karma while at the same time thinking “I am a negative/bad person!” – ie, feeling guilty and holding onto it?
8. Do not dwell on a sad separation
“Constantly thinking on a sad parting of friends and family prevents us from moving on and continuing our lives.” The law of (samsaric) entropy means that everything is being flung apart all the time — however urgently or impossibly we try to hold it all together with self-grasping, permanent grasping, and/or attachment.
As the author says, there is no way to bring back the dead. However, with love and wisdom we might find we don’t need to as we can learn to relate to that person in the present, wherever they are, and understand that we are not truly separated. Moving on and continuing our lives doesn’t mean we have to forget about loving them. In fact, it is better if we don’t forget to love them!
9. Complaining should have no place in your life
“Dwelling on what is going wrong only prolongs the past’s hold over your life.” Patient acceptance, again, is key. It is tiring to complain and it is tiring for others to be around us if we are always complaining. My suggestion is that if we have to complain, complain not about other people but about our collective self-grasping and self-cherishing. “Gather all blame into one” as it says in the mind-training (Lojong) teachings.
(There might be such a thing as making a complaint with a good motivation, eg, to get things improved, but I take the meaning of complain here to be the peevish self-pitying kind.)
I can’t vouch for this but someone told me the other day that Geshe Kelsang apparently said in a meeting that it’s okay to be annoyed about something for five minutes (if we can’t help it, I guess, and because we have to start somewhere); but after that we need to be patient.
It is more energizing to be part of the solution, using gripes to spur us into positive thought and action rather than wasting time exaggerating the faults we think we see and whining about them. We can’t be wringing our hands and rolling up our sleeves at the same time.
10. Don’t let lust rule your life
… “instead strive for love and lasting relationships”.
Good advice in the age of Tinder, #Metoo, sex bots, Cam girls, and the modern slave trade.
Okay, your coffee break is probably up, so I will cover the remaining ten in the next article.
Meantime, if you like lists of practical advice for daily living, you can find some cool time-tested Kadampa Buddhist “rules” in the books Universal Compassion (the precepts and commitments of training the mind) and The Bodhisattva Vow.
(*ie, me. You might have other ideas on these, or you may have other “rules” altogether — feel free to share them below.)
Attachment, or uncontrolled desire, is all about going “out there” and trying to bring stuff – people, things, situations – back “over here”, toward us, to feed the need. If we observe our body and mind carefully when we have attachment, we may even notice our inner energy winds flowing outwards, away from our heart.
When we drop into our heart and develop faith, love, wisdom, and so on, we can feel our energy winds drawing inwards, toward our heart, instead of flowing outwards. We immediately start to feel less dualistic – less of a gap between “in here and out there” – and more peaceful. This is a training, of course, but we may as well get started because it is all good.
In How to Transform Your Life Geshe Kelsang points out a choice we currently have between worldly attainments and enlightenment, using the example of possessing a magical jewel that can satisfy all our external wishes versus the happiness that comes from a pure mind. (Bit like Aladdin’s Lamp, only you get more than 3 wishes.)
Feeding the need
With attachment we are set up from the get-go in a state of need, in lack. We have never managed to satisfy our desires with attachment in any lasting way. As soon as we satisfy one longing — convinced at the time that this is going to solve my problems and make me feel content and whole — it is mere days or minutes before another need arises to take its place. We are all addicted to trying to solve our problems and find happiness through attachment, which is why we are chained to the prison walls of samsara and have made no attempt to escape.
We may try to find happiness in relationships, for example, by controlling the other person or allowing ourselves to be controlled. But with the confident self-contained happiness that comes from within, we need be neither puppet nor puppet master. We can just enjoy each other in each moment.
Careful what you wish for
One of the other problems about desiring things outside us is that these wishes are often contradictory, as Buddha pointed out. For example, we want to lose 10 lbs but also eat pizza, we want to be adventurous but also not wait in line at the airport, we want to be promoted but also not have all that extra work, we want to be rich but also not have to worry about taxes and other complicated financial stuff. Etc etc. Our wishes cancel each other out half the time!
The happiness that comes from a pure mind, and above all from enlightenment, is the only thing that won’t ever deceive us. Wishing to find happiness outside ourself does not get us any closer to lasting happiness – it just keeps us scratching itches all day long.
What have I been working for all this time?
And this example of the jewel also makes me think about what it is that we’ve been striving for since beginningless time. What exactly does it amount to? Where exactly has it gotten us?
Close your eyes and think about this for just a moment, if you would. If you were offered the choice of (1) having the most beautiful dream you could imagine, arising seemingly out of nowhere but lasting for ages and containing everything and everyone you’ve ever longed for, or (2) always knowing that you were dreaming …
… which would you choose?
Waking life is dreamlike. Even the most sublime waking dream, however long it lasts, is still fleeting and ephemeral. We have bought into every dream we have ever had, asleep or awake, invested in it all our hopes and fears when the truth is, as it says in How to Transform Your Life:
Impermanence spares nothing and no one; in samsara all our dreams are broken in the end.
Because we have believed that dream-like reality is not dream-like at all but can be found outside of our mind, from its own side, we have also not had any real control over it. Bottom line, this is why we suffer, even when our dreams have been good.
When we come to realize how mind is the creator of reality — that everything is mere projection and mere name with no existence from its own side, unfindable upon analysis — we can create any dream we want any time we want. And then help everyone else do the same.
This really is what Buddha is helping us understand through his teachings. He is saying we can gain control over our minds and our reality.
Escape to reality
Some people have the notion that finding all this peace and freedom from within is escapist navel gazing – we get all blissed out while the rest of the “real” world just muddles along having to take care of itself (or not, as the case may be). But nothing could be further from the truth. The deeper we go within, the deeper becomes our understanding of the reality of interconnection and non-duality. We become closer and closer to everyone and everything until our experience of self and other is non-dual. We are not separate from others, but they are us and we are them.
This growing realization of love and compassion suffuses our mind with more and more actual happiness and ability to benefit others, like a sun naturally radiating wider and wider. Without going within, it is hard to gain those deep insights into the real nature of self and other, and to exchange self with others, understanding that our sense of “Me” can cover all living beings.
We are instead stuck trying to feed the black hole of need, ie, catering to our tiny but rapacious limited self, the real and only and most important Me. The Me whose desires can never end because we have set this up all wrong out of ignorance and attachment – Me over here and everything I want over there.
Imagine healing ourselves and becoming a source of light and healing for everyone we know. Sounds good, right? But for this to work we need to think about changing direction – going inwards not outwards to find the happiness and freedom we have always longed for.
That is why the most important journey we can ever make is the journey into the heart.
Your comments, as always, are appreciated (scroll below).
Since then, FB friends have been asking me to do an article on Buddhism and climate change. That is except for those who are telling me it’s a conspiracy and that they’ll boycott this blog if I do. Their version of events may be more comforting, and there is a sense in which everything we see is merely a hoax of our ignorance; but just in case the majority of scientists also have a point about global warming I decided to have a go. Especially as I have just spent several days wearing one of these masks.
Having said that, I don’t feel qualified to speak for all Buddhists on climate change, given that Buddha didn’t address the subject directly and I am by no means an expert. But I can start a discussion that you’re invited to join in and/or to argue with below.
(Just reminded me of what my parents would always say to us kids when we told them to stop arguing: “We’re not arguing, we’re discussing.” And given that they’re still happily married going on 50 years later, perhaps that’s true after all 😆).
Rather than break this article up, I have put it all here to make that discussion/argument easier. We can also, as some have requested, brainstorm concrete pointers on how to behave responsibly and lead by example all in one place (comments below). Hopefully this process will contribute to the consciousness-raising needed on our planet if we are to survive.
Okay, here goes.
First off, a life in the day …
Last week I flew into San Francisco just as people were doing their best to fly out. I had thought that flying into DC during the emotional midterms was close enough to the action, but I was greeted at the airport in SF with a mask and dense toxic air thanks to the biggest fire in California history burning 120 miles away, already the size of SF and Oakland combined.
And I realized just how much I take good air for granted. How I automatically assume I can throw open windows and doors to let in the fresh air without starting to cough and experience a headache. How the choice boils down to fresh air or CO2 build up. How odd it is to be in one of the most beautiful places on earth where you are advised to stay indoors. How much I take outside in general for granted.
The fire has affected so many thousands of innocent beings — due to the strong winds, it spread at the rate of 3 football fields a minute, so how could humans or animals have outrun that wall of flames? (If they hadn’t succumbed to the heat and fumes first.) 83 humans so far declared dead, still over 500 missing, and how many animals dying in pain and fear? Saw footage of grown men crying — grown men with tattoos crying — because they have lost everything or everyone. Saw images of the makeshift shelters in a Walmart parking lot – not exactly Paradise any more. Down the coast in Malibu, likewise, deadly fire licking a place once synonymous with Paradise. Sure, it is possible to improve forest management – but don’t tell me these rapidly escalating fires or hurricanes are nothing to do with climate change.
I got to thinking about the homeless, who have nowhere to escape the air. On Monday, Choma and I went to Oakland to visit a friend John, who is a research coordinator on senior homelessness (and appears in this thoughtful article I found ). It’s frightening to find yourself on the streets when you are over 55 and NEVER expected to end up there. So many people are just a pay check away. I wouldn’t want it for even one day, yet getting off the streets once you’re old and prematurely ill is hardest of all.
Meantime, air quality around the world means that 9 out of 10 humans don’t have clean air, EVER. And they don’t have masks either, plus you can’t wear those things for long, they’re awkward and make it hard to breathe – you can’t wait to take them off at the first opportunity. 7 million people a year die from bad air, according to WHO. And don’t even get me started on the water I take totally for granted as well.
Which also reminds me of all those incarcerated with little to no access to fresh air, spending up to 23 hours a day in often windowless cells. Those prisons must be as stuffy and smelly as hell, and I hadn’t even thought about that element of being locked up until now.
Which leads me to think about what life must be like for the pigs and chickens and cows locked up in all the stinking factory farms, hidden from us in plain sight. Or for that matter what life is like for the animals and fish in the Dallas Aquarium I visited two
weeks ago – how on earth is this fish ever going to get out of there, not just out of the Aquarium but out of the lower realms? What is that going to take? Human problems are a cake walk in comparison; and this despite the fact that human mental health problems around the world are reaching epidemic proportions.
I could keep musing like this forever on the problems in our world. One item leads to another and then to another. It seems never-ending.
But that is the thing about samsara — it never is just about one thing. Or one calamity, I should say. It is about calamities on all fronts – climate change, for sure, and fossil fuel profiteering, but also homelessness, mass migration, poverty, intolerance, racism, consumerism, cancer, greed, fascism, starvation, cruelty, hurricanes, factory farming, war, terrorism, shootings, etc, etc, etc. (And that’s just the humans). When this karma starts to ripen on us, we cannot outrun it any more than people could outrun the fire.
Bizarrely enough, this may be the place to start talking about climate change. It is part of a far bigger and more interconnected problem than most people even realize – it is the problem of samsara itself, the vicious cycle of impure life. If we have delusions, we are all caught up in it, like fish in a net.
Even the uber wealthy are not immune – just ask those celebrities who lost their homes in Malibu last week — and even the most powerful humans on this planet are just as bound up in the vicious cycle of birth, ageing, sickness, and death. As it says in the powerful prayer called Request to the Lord of all Lineages, which Geshe Kelsang is encouraging people to contemplate deeply every day:
In this cycle of impure life, samsara,
There is no real protection from suffering.
Wherever I am born, either as a lower or higher being,
I will have to experience only suffering.
We need very deep solutions, or this is all any of us will ever be able to expect. However, according to Buddha solutions do exist, if we are prepared to look for them not just outside but within.
In samsara we can assume the worst and we won’t be far off, sooner or later. It is no pleasure garden, as Buddha said. We can’t make a silk purse out of a sow’s ear. The only way all this is going to change is if we change. Who wants to be the same in 5 years anyway? 10 years? The only way to improve is to improve.
Understanding this, I will make continuous effort to cease samsaric rebirth
By striving to permanently abandon its root, self-grasping ignorance. ~ Request to the Lord of all Lineages
The entire special presentation of Buddha’s teachings called the “stages of the path to enlightenment” (Lamrim) gives us insightful, proactive, and tried-and-tested ways to deal with suffering – I tried explaining that once here: Can we make sense of the senseless? And if we had time e could apply all 21 contemplations just as easily to climate change.
Here I will highlight just some of Buddha’s wisdom. One place to start is karma …
The environmental effects of karma
Our mental actions or karma have four effects, one of which is called “the environmental effect”, whereby:
… our environment and the things that surround us are hostile, dangerous, or uncomfortable. The environmental effect of killing is that the place in which we live is poor and it is hard to find food and other necessities; the environmental effect of stealing is that the place in which we live is barren and plants and crops will not flourish there; and the environmental effect of sexual misconduct is that the place in which we live is unclean and breeds disease. ~ Joyful Path of Good Fortune
We can ask ourselves whether or not we have created any negative actions of killing, stealing, sexual misconduct, lying and so on. If we haven’t, cool, but the chances are we have and thereby created an incalculable number of causes for these kinds of experiences. These are like seeds waiting to ripen as suffering — and once they do we cannot outrun these karmic appearances. We need another approach. As it says in Request to the Lord of all Lineages:
The cause of suffering is non-virtuous actions
And the cause of happiness is virtuous actions.
Since this is completely true
I will definitely abandon the first and practice the second.
We never think calamity will strike until it does. But on what basis can I go around being so complacent, I wonder.
As someone on Facebook put it:
Perhaps I am experiencing a world being destroyed because in previous lives I destroyed the environments of others? It is possible, when I think of things I did as a child to ant’s nests, for example — even in this life I destroyed the environments of others 😮.
I think the answer is that we have to work on different levels. I’ve spoken before about how Bodhisattvas and trainee Bodhisattvas operate on the level of going to the practical aid of those in need, helping others overcome their negativities, avoiding destroying places such as towns, and so on, while at the same time using everything as fuel for the journey to enlightenment so that they can end up helping everyone. As someone said on Facebook:
There must be some combination of inner and outer efforts. Inner efforts to attain enlightenment as quickly as possible for everyone’s sakes! And outer efforts to protect humans’ and animals’ homes, as well as our waters and trees and air.
One thing is for sure: without empathy coming from an understanding of our inescapable interconnection, we are doomed. If we insist on holding onto our self-cherishing like some kind of perverse security blanket, we are doomed. From The New Eight Steps to Happiness:
All the problems of human society, such as war, crime, pollution, drug addiction, poverty, injustice, and disharmony within families, are the result of self-cherishing. Thinking that human beings alone matter, and that the natural world exists to serve human desires, we have wiped out thousands of animal species and polluted the planet to such an extent that there is great danger it could soon be unfit even for human habitation. If everyone were to practice cherishing others, many of the major problems of the world would be solved in a few years.
The Bodhisattva perfections (see below) are all motivated by the compassion wishing to free not just our family and neighbors but everyone from suffering and its causes by fulfilling our own potential for enlightenment. We are all in this together.
As someone said on Facebook:
The suffering that we are causing as a species is getting out of hand. We are creating hell-like realms for both other species and the less fortunate of our own species plus the (not so far) future inhabitants of this planet. As Bodhisattvas, our compassion should be such that we are driven to take action.
There are also different levels of compassion that we can work on, explained in Ocean of Nectar:
Living beings are seen to be transient and empty of inherent existence,
Like a moon in rippling water.
We develop compassion wanting to free all living beings from suffering and its causes, but we can also deepen this to take in how much suffering arises from grasping at permanence and grasping at inherent existence, even though we are nowhere near as permanent nor as solid as we believe. Compassion is explained in a very beautiful chapter called A Praise of Compassion, if you get a chance to read that.
Toward planetary health
Here’s a whistle stop tour of the six perfections that a Bodhisattva practices every day, to hopefully whet your appetite – you can discover everything you need to know about these in Geshe Kelsang’s books.
To permanently liberate all mother living beings
From suffering and mistaken appearance,
I will attain the Union of the state of enlightenment
Through the practice of the six perfections. ~ Request to the Lord of all Lineages
Generosity: There are so many practical ways to get over our insecure miserliness and help others in our world with our time, money, attention, advice, skills, fearlessness, and so on. John, as mentioned, works to help the senior homeless population every day. Many other friends are social workers, doctors, teachers, film makers, climate activists, etc, etc – all making this world just that bit kinder. We can offset our carbon footprint with some dollars. We can plant trees. We can do many things.
As in most crises, stories of Buddha nature emerge, like that of the garbage collector and the old lady. Though he’d been ordered home, he risked his life to check on some elderly neighbors – discovering the 93-year-old trying to escape the Camp Fire on her Zimmer frame. She had no chance till he showed up and put her in his truck. Then, rather than making her endure a shelter, he took her to his house. His kids love her, so she’ll be there for 2 months until it’s safe to go home.
Moral discipline involves refraining from harming others by, for example, consciously using fewer plastic bags or eating fewer or no animal products. I don’t know if you know this, but 51% of global warming is caused by animal agriculture. As someone on FB put it:
I believe with all my heart that the planet will begin to heal when we treat all of its inhabitants with respect. There is a very deep interconnection between meat/dairy consumption/production and climate breakdown.
(On this point, we could also work on our realization of emptiness, become like the great Buddhist master Chandrakirti:
Chandrakirti refused to take milk from the cows because he felt it should be saved for their young, and he left them to wander freely on the neighboring hills. Nevertheless, he still managed to provide the monks with an abundant supply of daily produce!
If you want to know how, you can read the rest of the story in Ocean of Nectar.)
We can offset our carbon footprint. We can press our world and industrial leaders into passing essential legislation and investing in sustainable energy, including these 100 companies. We can make Ecobricks out of our plastics. We can rake the forests (kidding 😉)
That is just for starters – I know some of you’ll come up with more ideas below. And there are more pointers here from people who have been thinking about this for 50 years. (In brief: Stop using pesticides. Stop with the single use plastic. Plant a tree. Reduce your footprint. Eat less meat.)
If for no reason I begin to perform actions
That cause damage to the environment,
I should recall Buddha’s advice,
And out of respect stop straightaway.
Moral discipline also involves helping others whenever and however we can, all the while overcoming our obsessive self-concern. It is an essential protection for us against creating negative karma, and helps us to purify the tons of negative karma we’ve already created.
Patient acceptance is what we need to get through the day without blaming everyone else for what goes wrong, disliking others or ourselves, feeling upset when we read the latest news, or becoming helpless, fearful, and angry. We need to get from anger to compassion, which is actually a far more passionate though realistic response. As it says in How to Understand the Mind:
Some people are angered by the existence of nuclear weapons or pollution, while others become upset if their food is not to their liking. Whenever we encounter inanimate objects that cause us suffering we should remember the futility of getting angry with such things. ~ page 69
It is degenerate times alright!
With patient acceptance of what is going on — because that is what is going on — we are now in a position to transform adverse conditions into the path to enlightenment. When things get tough, the tough get going, as the saying goes. Buddha predicted that times would degenerate – particularly in five ways:
In this spiritually degenerate time there are five impurities that are increasing throughout the world: (1) our environment is becoming increasingly impure because of pollution; (2) our water, air and food are becoming increasingly impure, also because of pollution; (3) our body is becoming increasingly impure because sickness and disease are no more prevalent; (4) our mind is becoming increasingly impure because our delusions are getting stronger and stronger; and (5) our actions are becoming increasingly impure because we have not control over our delusions. ~ Modern Buddhism (available free)
Our current enormous challenges are more grist to the mill for a mind-training practitioner:
When the container and the contents are filled with evil
Transform adverse conditions into the path to enlightenment. ~ Universal Compassion
The container and the contents refers to our world and everything and everyone in it, filled with the effects of negative actions. And as it explains in Modern Buddhism:
Because of these five impurities, suffering, problems’ and dangers are increasing everywhere. However, through Lamrim price we can transform our experience of all these impurities into the spiritual path that leads us to the pure an everlasting happiness of liberation and enlightenment.
It is worth knowing that impurity and suffering can be transformed – by motivating us into renunciation and compassion for example — because in that case we no longer need to fear it as we have been. We don’t need paralyzing self-cherishing fear, but motivating, refuge-inspiring, and not unpleasant fear that comes from the wisdom understanding deeper causes.
Joyful effort gives us all the energy we need every day to get over discouragement and hopelessness, even upon reading the latest Climate Report that says we have only 12 years to get our acts together. Effort gives us the power and self-confidence to do what needs to be done for as long as it needs doing, without ever giving up on ourselves or anybody else. As Kadampas recite twice a month in Offering to the Spiritual Guide:
I seek your blessings to complete the perfection of effort
By striving for supreme enlightenment with unwavering compassion;
Even if I must remain in the fires of the deepest hell
For many aeons for the sake of each being.
I agree with this from someone else on FB:
Raising awareness is good and positive encouragement for collective action is good. What I read in the groups I am part of is a lot of despondency by people trying to do their best, but feeling the tide is against them. Encouragement of positive actions, therefore, has to be a good thing, supporting people in the changes they make.
At the same time, I think it’s helpful to know where most usefully to put our time and energy so that we don’t get burned out or despondent, and so as to aim for maximum benefit. As a Dharma practitioner, my main priority is mastering my mind and trying to give others that opportunity – and, when I’m doing that, then I am always doing something useful, so I don’t have to feel so discouraged or hopeless. Someone suggested:
I honestly think, as Buddha teaches, the answer is training our own mind and helping others to do the same. Awakening compassion for all would be the solution. So supporting our local Dharma Centres, volunteering, teaching Dharma, and training our own mind, while setting the example of practising moral discipline and mindfulness around these issues, is the answer for me.
Concentration is essential for mastering our mind, overcoming the distractions of our delusions, and creating the karma for deep and lasting inner peace and happiness. Concentration makes our mind extremely powerful. As it says in How to Transform Your Life:
We can sometimes help others by providing them with money or better material conditions, but we should remember that the greatest benefit we can give is to help them overcome their delusions and find true, lasting happiness within.
And to pull that off for others, we need to start with ourselves.
Wisdom is the actual and only door out of the prison of samsara, and something we can keep in mind whatever else we are up to, both in and out of meditation sessions.
In general, all those problems and sufferings mentioned above are coming directly or indirectly from our delusions of ignorance, attachment, and aversion, and the negative karma we create in dependence upon those delusions. As someone said on Facebook:
I can certainly work on my delusions and try personally to break free from my uncontrolled desire that contributes to the polluted world, and perhaps also encourage others skillfully to do so — done with the right intention I think this can be powerful purification.
These three so-called poisons poison our minds, spilling over into the world that appears to us because our world is a reflection of our minds. So we have to dig deeper to solve our problems – solving not just outer problems but our inner problems with both compassion and wisdom. Otherwise:
Through technological progress and by organizing society in fairer, more humane ways, we can certainly help improve people’s lives in some respects. But whatever we do will inevitably have some unwanted side effects. The best we can hope for is to provide people with conditions that bring some temporary relief from problems and difficulties, but we cannot give them true, lasting happiness. This is because the real cause of happiness is inner peace, which can be found only within the mind, not in external conditions. ~ How to Transform Your Life (available for free here)
Our polluted world is mere appearance to mind like a dream – we need to destroy the hallucinations of climate change along with all other impure appearances through purification practice and especially through realizing that all the things we normally see do not exist.
The phenomena that I normally see or perceive
Are deceptive – created by mistaken minds.
If I search for the reality of what I see,
There is nothing there that exists – I perceive only empty like space. ~ Request to the Lord of all Lineages
This brings us back to karma. As things don’t exist from their own side, whatever appears to us depends upon our minds and our karma, both individual and collective. If you want to check this out from Ocean of Nectar, it says:
If a god, a human, and a hungry ghost were to look at a glass containing a moist, liquid substance, the god would see nectar, the human water, and the hungry ghost pus and blood…. There are not, however, three different liquids on the same base. ~ [from VI.71ab]
How am I supposed to remember all this?!!
To keep in mind these different levels of dealing with climate change, I find it truly helpful and inspiring to remember the meaning of Guru Sumati Buddha Heruka, as explained a little bit in this article.
So, out of renunciation, symbolized by Je Tsongkhapa, we are avoiding negativity on a day to day basis, striving to get rid of our inner poisons and attain liberation. My feeling is that we need to do whatever we can on an immediate practical and visible level, setting an example of someone who actually cares — because we do care. It’s all very well talking about getting enlightened for the sake of all living beings, but if we are still part of the brigade trashing our planet we are not setting a very relatable example, and can in fact come over as a complete hypocrite.
We need to be grounded, balanced, and moreorless normal or we will just put people off. Our head can be in the clouds providing our feet are firmly planted on the earth.
Out of bodhichitta, symbolized by Buddha Shakyamuni at Je Tsongkhapa’s heart, we are trying to help others in every way possible. All the while we can be inwardly dedicating all these six practices to the swift purification of our own and others’ negative karma, praying that by this virtue may everyone soon inhabit a Pure Land, the reflection of a pure and blissful mind.
And with our Tantric practice, symbolized by Heruka at Buddha’s heart, we are bringing the result into the path, speedily purifying and transforming our bodies, enjoyments, deeds, AND environments with no time to waste. With Tantra we are already abiding in the solution – and it turns out that reality is not — after all — relentless suffering, but sublime and blissful enlightenment. I would submit that mystics of all traditions can relate to this through experience.
A lot of discouragement comes from having a very limited view of ourselves and helpless view of what we can do — “What can little old me do to prevent climate catastrophe!?!” Tantra gives us the vision we need to feel deeply inspired on a daily basis.
We can find refuge in pure view. Nothing exists from its own side, as mentioned above. So at some point the mandala and Deities, who are the appearance of bliss and emptiness, will feel more authentic to us than this samsaric chicanery. As it says in The Mirror of Dharmaon page 25, when …
… we directly experience the union of appearance and emptiness we will directly experience our environment, enjoyments, body and mind as the enlightened environment, enjoyments, body and mind, and we will directly experience ourself as an enlightened being – the union of Buddha, the union of Vajradhara, the union of Heruka, and so forth.
The whole reason for doing this is to lead everyone to the same blissful state.
One more point I’d like to make (and thank you for reading this far! … )
Don’t forget mandala offerings!
One spiritual practice that is astoundingly powerful for offsetting our negative karma and creating the causes for everyone to live in a Pure Land is the mandala offering. We even say, as we offer this completely purified universe to all the holy beings, “May all beings enjoy such Pure Lands.” I am out of time, or else I’d explain how it is that mandala offerings are in fact my favorite Dharma practice, and that is saying something. You can read about them all over the place, including in The Oral Instructions of the Mahamudra.
Phew. Thanks to Buddha, we need never be at a loss for what to do again.
Over to you! Please feel free to discuss with each other below. I already took the liberty of copying and pasting some of the comments from the Facebook thread to kick it off.
We never really meditate alone. In Mahayana Buddhism, when we sit down to do prayers or meditations, it is customary to imagine countless living beings sitting all around us. Envisaging them in human form for auspiciousness, we recognize that they are in fact the beings of all 6 realms of samsara.
(By the way we’re not expected to visualize them all clearly, in case you were wondering. But just know they’re there, like I know there are people in London even though I can’t see them right now.)
We can have our mom on our left, our dad on our right, our current object(s) of attachment behind us, and our current object(s) of aversion in front of us. Our karmic circle are sitting closest to us, but we feel that there is nobody left out. Our karmic circle can even double up as representatives of everybody else.
The mere act of visualizing this ginormous assembly, however vaguely, starts to broaden our horizons.
We can then forget about ourself for a while and spread our mind over all these living beings, contemplating briefly how just as I want to be happy and free all the time, so do they. I am not more important than they are — we are all the same and equal. Moreover they are countless in number whereas I am just one single person, and so their happiness and suffering are more important than just mine. And they have all been so kind to me, including as my kind mother multiple times over. Thinking all or any of these thoughts, we feel close to them out of love and compassion.
If we spend a bit of time on this, a few minutes, say, our mind is moved even before we get to the refuge prayers or meditation.
Pinpricks in time and space
This Summer a friend explained what she did for this visualization of all living beings, which I find quickly moves my mind; so I have been playing with ever since.
We feel not that we are seated at ground level, as it were, in the very middle of a vast assembly circling out around from us, but are viewing everybody from above, including ourself. We are just one of many, a mere pinprick, no more special. This visualization is not ego-centered at all because we are no longer at the center of anything – and that is why I think it can be so helpful in overcoming self-cherishing.
If one pinprick is important, surely they all are?
I have also been picturing how these pinprick beings, including me, are not static but constantly moving around – both within this life, and as they move from rebirth to rebirth in this endless prison of samsara. We never get to stay proximal to people for long. It helps to get a sense of our existential situation – that we are all perpetual travelers from life to life. Where in time and space am I — that one little pinprick – now? Where have I been? Where am I going? It’s the same for all living beings.
And so we need equanimity – to overcome our aversion, attachment, and indifference — because before too long all our relationships will change regardless, and we need that to be under our control.
Leaves in Fall
Which brings me to leaves. It is Fall, and I have been slushing through piles upon piles of leaves, doing this experiment by thinking I am just one of those leaves.
Generally when we are grounded in the perspective of the Me Leaf, center of the universe, all the other leaves are significant or not depending only on where they stand in relation to Me. As it says in The New Eight Steps to Happiness:
Our ordinary view is that we are the center of the universe and that other people and things derive their significance principally from the way in which they affect us. Our car, for example, is important simply because it is ours, and our friends are important because they make us happy. Strangers, on the other hand, do not seem so important.
“Look at me!” the Me Leaf goes. “I am so unique and interesting – such a lovely yellow color and interesting shape! Such an interesting journey to get here, let me tell you! I am important and ought to be the best off leaf in the forest. I must work toward that. Perhaps you’d like to work for me?”
The bigger our ego, the bigger our sense that the people who are nice to us are important, that strangers are not worth the time of day, and that our enemies are really threatening. “I don’t like those leaves because they look different to me, have different views, and they’re not praising me or scratching my back so they must be out to get me. But I like those leaves because they like my Facebook posts, agree with me all the time, and do what I want them to. And I am seriously bored by all those other leaves except insofar as I can figure out what they might have to offer me.”
Perhaps we get ourselves into a position with a lot of power over people, but with these 3 poisons all that power does is make those 3 arbitrary categories bigger – more friends or fans, more enemies or people we fear, more people for whom we feel indifference or disdain.
Which is not only a poisonous but stupid attitude given that it only takes someone to march through our pile of leaves, kicking them around, such as the Lord of Death; at which point all bets are off as to who is around us anymore at all, let alone who are our friends, enemies, and strangers.
One day we could be in Paradise with a million dollar house and all the latest luxuries, and the next we could be enveloped in a terrifying fire, perhaps even find ourselves plunging into a hell realm. We cannot say, “That would never happen to me or the people I love!” On what basis can we say that? Those 48 people in Paradise, Northern California who have just lost their lives probably thought exactly the same thing until this week.
Even a tiny shift of perspective changes our positioning on everything and everyone around us. I saw three women painting in the Botanic Gardens the other day – they were mere feet apart in a peaceful place, but their paintings were very different. Had there been 100 painters, there would have been 100 different paintings. Tossed violently on the turbulence of the four great rivers of birth, ageing, sickness, and death, what chance is there for our current perspective on everything and everyone to survive at all?
Are you having a small or a big day?
One question I like to ask myself each day is “What do I most want today?” And is it about me or about everyone else? If it is about me, for example attachment to someone showing an interest in me, that makes for a small day.
This is the case even if we have all the power or admirers in the world. Not only because we are just one person, but because for others, preoccupied with themselves, it is never about us but about them. From their point of view, our significance derives principally from the way in which we affect them. So, putting ourselves first, we all wander around in a world of one, effectively. No one shares our perspective – we are on our own, like one leaf on the forest floor.
But we can choose to share others’ perspective, ie, they are important, and see life from their point of view, and now we have a big life – it is as if we are now one with ALL the leaves. I was once traveling to an event with a very chatty driver, who shared with the entire busload that he and his wife got along very happily: “This is because we both share the same viewpoint – she thinks she is very important, and so do I!”
By decreasing the three poisons of attachment, aversion, and indifference, we open our hearts to limitless love and connection. We can realize the equality and interdependence of self and others, understanding that we are others and others are us, and in this way feel a bond to each and every one of these leaves vast as space. And with the wisdom realizing that everyone is unfindable and mere name – that they are the same nature as our mind and we theirs — we are never separated from any of them again.
Once we attain enlightenment we abide in the blissful recognition of interdependence, totality, and union. We are no longer cut off and isolated by our self-grasping delusions and mistaken perceptions that cause everyone to appear “out there”, really outside our mind and therefore separate from us.
Both in meditation and whilst wandering around kicking leaves, I have been finding this visualization and contemplation great for expanding my horizons in these various ways. And with Winter on its way, you’ll be glad to hear it also works for snowflakes.
I seem to do most of the talking around here! Would love to hear from you in the comments below 😃
Guest article by Kadampa Buddhist monk, Gen Pagpa.
South Africa is the most unequal country in the world. The education system is in a dire state and there is 50% youth unemployment. However, in the midst of all this, COSAT High School shines out as a beacon of hope.
COSAT is in Khayelitsha Township, Cape Town, South Africa — it stands for the Centre of Science and Technology, and its core subjects are maths and science. Khayelitsha is one of the largest townships in SA, home to more than half a million people.
The retreat and the teachings really help one towards good decision-making and a peaceful mind. In the township there are things that disturb one’s peace, such as gangsterism and other stuff. ~ Elethu, aged 15.
I arrived in South Africa in 2007 to help set up Tushita Kadampa Meditation Centre in Cape Town. On a visit to Kwa-Zulu Natal I witnessed the extraordinary efforts of Patti Joshua to bring the practical teachings of Kadampa Buddhism to the rural communities, as explained more in this article, “Where can I find you?”; and this deeply inspired me to try and share these teachings within the African communities in Cape Town as well.
By connecting with a local hospice called St Luke’s, I have been able to give ongoing meditation sessions to cancer patients at the hospice in township locations. And it was through this that I met Sitheti, a local Anglican priest, who was acting as my interpreter for the IsiXhosa non-English speakers.
Developing a keen affinity with Dharma, Sitheti requested more teachings for other local people, which led to a seminal meeting between myself (a Kadampa Buddhist monk), Sitheti (an Anglican priest), and Phadiela, who is the Muslim principal of COSAT.
Ever since I joined the meditation group my life changed. I became a new person. I quit my old life and welcomed the new me because of meditation. I was not that peaceful from the first time but now I am able to forgive and forget. I was that harsh girl with anger but now I am no longer like that. ~ Mihle, aged 16.
Phadiela was immediately receptive to the idea of introducing meditation classes as part of the weekly extramural activities, so I started going there the following week — initially in sessions tacked onto the end of their drama classes! This was towards the end of 2013, but when I returned in 2014 I was delighted to discover that Phadiela had allocated meditation as a stand-alone extramural activity.
It was really humbling to walk into the classroom for the first time to see twenty smiling and eager students ready to go! Fast-forward to 2018 and these classes have gone from strength to strength. There are currently thirty focused meditation students in attendance, most of whom started in 2016. Here is a 4-minute video about it.
Each meditation session lasts for an hour. We begin with breathing meditation, followed by practical advice on, for example, how to develop and maintain a good heart of loving-kindness. As part of the teaching I encourage them to share their own understanding with the group.
Now I understand and know how to make myself happy. Meditation has been my boss over my emotions. Today I’m a peaceful, forgiving and loving Khanya, just like my name I bring light into the dark world, the problems of anger and pain. ~ Khanya, aged 16.
They always ask to sing the Liberating Prayer and Migtsema prayer, with trust and understanding that they have the freedom of choice to maintain their Christian faith. I also help them expand their English vocabulary and they, in turn, help me to learn their mother tongue IsiXhosa, which is a beautiful click language.
Here are some other testimonials from the students:
If we have inner peace then we realize that there are things we thought we couldn’t do because we did not discover our pure selves. Inner peace helps us to define ourselves and be a great example to others. ~ Alulutho, aged 15.
After the retreat last year I remember having a feeling that everything was ‘golden’. I felt a sense of love for everyone and everything in a way that I had never experienced before. ~ Aviwe, aged 15.
Meditation allows me to step outside the situation, see myself as the observer rather than the victim, and relaxes my body and mind. I turned to meditation as a means to enhance the process of healing and recovery in my breathing condition.
Ever since I started meditating I am less stressed, healthier, sleep better and have a positive outlook on life. It made me a happier person. ~ Lisakhanya, aged 16.
Support the girls
At the end of this year Tushita KMC will be holding the fourth annual COSAT away retreat for 30 learners at a local olive farm. If you would like to help with the retreat funding, please contact: firstname.lastname@example.org. If you are not able to contribute financially, please support us with your thoughts and prayers!
Our Buddha nature is likened to a golden nugget in filth for it can never perish, it is utterly indestructible. I find it pretty inspiring to think about that.
No matter how disgusting a person’s delusions may be, the real nature of their mind remains undefiled, like pure gold. In the heart of even the cruelest and most degenerate person exists the potential for limitless love, compassion and wisdom. Unlike the seeds of our delusions, which can be destroyed, this potential is utterly indestructible, and is the pure essential nature of every living being. ~ How to Transform Your Life
Nothing we ever think, say, or do, however heinous, could destroy the vajra-like purity of our own or others’ root minds, any more than clouds can destroy the space of the sky. We can dive into that reality every day because it is the truth, and it heals us.
An encounter on Frontier
With this understanding of what lies at the heart of every single one of us, it’s a good idea not to judge ourselves or others on the basis of the fleeting thoughts in our mind or indeed the words coming out of our mouths. These are not who any of us really are. We can totally disagree with people’s ideas and actions of course, but judging the person themselves on the basis of their ideas and actions is superficial, often uninformed, and unhelpful. I relearned this lesson on Frontier Airlines last night coming back from DC.
I was sitting by the window, and squished in the middle seat was a portly man in his seventies. He soon became very interested in my reading the unwieldy pages of The Washington Post on Sunday, which I had bought because, hey, I was in the nation’s capital.
And he started asking me, in an unplaceable foreign accent, about where I lived and who my senators were and so on and so forth, and it soon became apparent that we were not of the same political persuasion and that he was going to vote for someone I was not. Raised eyebrows on both sides, this segued into a conversation about equality – he arguing that someone who worked hard to get an education and look after his family was not equal to someone who never mowed his lawn or picked up his trash, citing as an example his two next-door neighbors. I said they were still equal because we are all equal, and that different backgrounds and baked-in circumstances led to different opportunities and it was not on us to judge. This devolved into whether or not a physician should earn more than a school teacher because they had trained longer, me arguing that money didn’t buy happiness or measure success, that healing people could be its own reward, and he arguing that of course it did, that I was only able to fly on this plane because of money. I suggested that happiness depended not on the money in the bank but the thoughts in our mind, and he at least paused to consider that. But I could tell it was going to be an uphill battle to get him to agree with me on pretty much anything!
In any event, we were getting quite animated, but I confess I was also getting a bit annoyed by his seemingly hardline views and insistence on arguing about every point; and I was also beginning to think that he was way too big for his seat and physically squishing me as well. So I escaped by feigning sleep and then actually falling asleep. This was me:
With self-cherishing we hold our opinions and interests very strongly and are not willing to see a situation from another point of view. As a consequence we easily get angry and wish to harm others verbally or even physically. ~ How to Transform Your Life, page 97
Just before I started ignoring him, though, he looked at me and said, “We are not arguing! No, not at all. We are only debating!” And he had the sweetest look in his big old watery eyes.
When I woke later and took a sideways glance at him, I saw that he had, as a matter of fact, a very kind face. And there was something poignant about him. This idea came to my mind:
Whenever we meet other people, rather than focusing on their delusions we should focus on the gold of their Buddha nature. This will not only enable us to regard them as special and unique, but also help to bring out their good qualities. ~ How to Transform Your Life
A twist in the tale
I decided I didn’t want to spend the rest of our 4-hour journey ignoring him because he had really been enjoying our conversation even if I hadn’t, so I asked him, Which country did you come from originally?
“Syria”, he replied. I got interested and asked him more. It turned out that he came over here in 1970 and then tried to live in Syria again later, but “I was forced to leave permanently a few years ago because I was in danger.”
“My brother was killed.”
Was his brother involved in politics? No, a quiet man, not political, only the wrong sect of Islam. Shot. And he told me that in a country of 21 million people, 1 million people have been killed, 7 million people have been forced to leave as refugees, and the children have not been at school for 7 going on 8 years, an entire generation lost. The country is bitterly divided. Nowhere is safe. He said all this very sadly. He has two elderly sisters still there who are alright only because, like a lot of people, they never dare go outside. He asked me what I thought could be done about Syria. He asked me several impossible questions on this plane journey, genuinely wanting to know what I thought.
It was sobering. I had never felt this close to Syria or its people before, realized in person how they were just like me. I don’t need to mention how much it put other problems into perspective.
I had realized by now that I had (mis)judged him. I had not immediately related to his Buddha nature but to the words coming out of his mouth in our first conversation, even though they were based on just a few of his fleeting thoughts, thoughts I didn’t even remotely know the context for as it turned out, and thoughts that were not him. I could have saved myself all those slightly irked and uncharitable thoughts if I had related instead to his good heart from the get-go.
Then he added that he believed rich people had a duty to look after poor people. And that the only reason he was going to vote in the way he was going to vote is not because he believed in the person or politics at all, in fact he thought they were bad and … (here he twirled his finger around his temple), but because he believed that the only chance for Iran to be stopped from destroying his country was if their money dried up due to sanctions.
I have of course never given that geopolitical perspective a moment’s thought before. It made me wonder what other perspectives I had never bothered to entertain in this almost infinite complex web of causes and conditions that make up our globe, assuming the correctness of my own.
Can these problems ever be solved?
All we can each trust when it comes to the immensity of our outer problems, it seems to me, is doing our level best to do the right thing, the ethical thing, the wise thing, the compassionate thing. But how that shows up in practice is probably going to turn out different depending upon our positioning, amongst other things. Whether we live in Syria, or Iran, or America, for example, and whereabouts in those countries we live.
Because, to the deluded mind, our own needs and wishes seem so often contradictory with others’, in an apparently zero sum game, how can we ever hope to solve all outer problems with only outer means? It makes me even more determined to solve all the inner problems of the delusions and hallucinations of inherent existence instead, for only then will the outer problems finally go away.
He also asked me about Buddhism and what we believed in because he didn’t know the first thing about it, though he had heard of meditation being good for relaxation. He said the world was created by a superpower, not a “being”; and we got a bit philosophical there for a while.
My new friend’s name is Osama, “as in Osama Bin Laden” he said slightly ruefully. We plan to talk again. He is the sweetest person. And, Dad, if you’re reading this, he reminded me ever so slightly of you.
I will leave you with a final insight brought home by this encounter with Osama, one that Geshe Kelsang has said would lead to world peace if we all adopted it:
It is because they distinguish between delusions and persons that Buddhas are able to see the fault of delusions without ever seeing a single fault in any sentient being. Consequently their love and compassion for sentient beings never diminish. Failing to make this distinction, we, on the other hand, are constantly finding fault with other people but do not recognize the faults of delusions, even those within our own mind.
Today, October 25th, is Je Tsongkhapa Day ~ you can read more about it in this talk. In it, Geshe Kelsang says:
Although Je Tsongkhapa had the highest realizations of Highest Yoga Tantra he never physically showed that he was a Tantric yogi. He lived like as an ordinary pure practitioner, emphasizing by his outward appearance the pure practice of moral discipline. However, his daily life was that of a Bodhisattva, and his inner realization of experiencing the union of great bliss and emptiness day and night was the very essence of Highest Yoga Tantra.
Practicing Buddhism on different levels at the same time
So here are some short musings of what this day means to me.
Our main object of refuge in modern or Kadampa Buddhism is Guru Sumati Buddha Heruka – our Spiritual Guide is appearing as Je Tsongkhapa, with Buddha Shakyamuni at his heart, and Buddha Heruka (or Buddha Vajradhara) at his heart.
This reveals our outer, inner, and secret Dharma practice through which our Spiritual Guide is drawing us all into his heart of bliss and emptiness. We want to and can become just like him.
Guru Tsongkhapa is the embodiment of moral discipline and renunciation and, totally trustworthy and relatable, represents the visible or outer structure for helping others, such as the organized centers, ordained community, and lay Pratimoksha community. Not to mention practically helping people each day.
Je Tsongkhapa emanates from Guru Buddha Shakyamuni at his heart, who is the embodiment of his inner realizations of love, compassion, and bodhichitta, which flow effortlessly throughout the whole world of living beings.
And Buddha Shakyamuni in turn emanates from Heruka and Vajrayogini at his heart, who are the embodiment of the secret or hidden Tantric practice of bliss and emptiness that sources and pervades all phenomena, that is reality itself, that already exists as the solution.
Think globally, act locally
This always reminds me that we can and do practice on different levels: outer, inner, and secret.
It helps others a great deal if we are practicing renunciation, contentment, and ethics. We need to be observing the ten virtuous actions, for example, whoever we are, and trying to keep our word and avoid pretension and deceit. Whatever our walk of life, we can’t show crazy examples even if we have powerful realizations — no one can follow those, especially in these degenerate times; and, thanks to self-cherishing, everyone’s moral discipline goes to pot given half an excuse. Along with kindness and basic decency.
Whoever and wherever we are (high profile or low key) and whatever we do every day (high powered or below the radar), we are always acting moreorless locally, as it were. Geshe Langri Tangpa paid a lot of attention to one mouse, for example, and I have seen Geshe Kelsang spend many minutes blessing a bee that was dying next to his window one hot summer day.
When he first got to England, also, in the late seventies, Geshe-la would routinely be teaching the profound perfection of wisdom to an audience of … 7 people! But with the same enthusiasm with which he later taught 7 thousand.
We generally only have a certain limited number of people we are practically able to help on any given day, especially when we compare that number to countless living beings. You could say that it’s never enough, that there’s always more to be done, even if we practically die trying.
Perhaps à propos nothing, but it seems relevant to me, Joe Di Maggio was once asked by a reporter why he always played so hard, even if there were only a few people in the stands. He replied:
Because there might have been somebody in the stands who’d never seen my play before, and might never see me again.
And that reminds me of that starfish story … you know the one, I also repeat it here, but the point being that even helping one person makes all the difference to them.
So we try to help everyone in our path each day, and the more the merrier on one level. But on another level it doesn’t really matter how many people we can meet and help directly because our heart can always be in the right place, always vast with bodhichitta, encompassing all living beings. In that way we are also making a difference on a deeper level, heading toward enlightenment rapidly so that we can help everyone all the time through emanations and blessings. Sure, Geshe-la could have been teaching thousands of people in the same amount of time he spent looking after one bee; but the fact is that this bee action was just as significant in some ways.
And if we have a big heart, each of these seemingly limited actions is a like a portal into helping everyone, so it becomes limitless.
Get out the vote! I was just thinking about voting, for example. The way to make my vote really count is to cast it with a mind of renunciation and bodhichitta, wishing for all beings to live in the freedom of bliss and emptiness. And, while I’m at it, I can pray for our dear leaders, whoever they end up being, to have wisdom and compassion.
Secret (blissful wisdom)
Then there is the solution that always lies at our hearts and at the heart of reality. If we remember that we and everything else is the nature of bliss and emptiness, we are making a difference on an even deeper level – we’re already in the process of drawing everyone into that state. We can remain tethered in the solution, and therefore in hope and refuge, as described a bit in this last article.
This way of practicing on outer, inner, and secret levels is the union of Sutra and Tantra — something else Je Tsongkhapa’s Kadampa tradition is famous for.
Everywhere we look these days there seem to be insurmountable problems – sped up climate change, factory farming, politicians and populace gone wild, mental health crises, not to mention all our own stuff. This can be immensely discouraging if we stop there, if we never get off social media and the 24/7 news cycle.
But true refuge involves not just understanding the doom and gloom of it all, but that it is all mere name, not as real and fixed as it appears deceptively to our sense awarenesses. Not an atom of it exists from its own side, so a lasting solution is possible; even though we will have to dig deeper than the delusions and karmic hallucinations to get to it.
True refuge involves not just a reasonable and woke fear of our own and others’ suffering, but faith in the solution – liberation and enlightenment — and the holy beings who have already attained it or who are on their way. Faith in enlightenment and holy beings — especially in our Spiritual Guide who is showing us an actual alternative to suffering — is crucial. We need this faith to be able to bring ourselves and others to that state, not to mention to stay sane and positive in the process.
Today I think lots about how kind my Spiritual Guide is for managing to appear in my life despite these challenging times to show me exactly how to get us out of here. There is a verse in Offering to the Spiritual Guide that expresses this for me perfectly:
To the coarse beings of these impure times who, being so hard to tame,
Were not subdued by the countless Buddhas of old,
You correctly reveal the excellent path of the Sugatas;
O Compassionate Refuge and Protector, to you I make requests.
When I think about Guru Sumati Buddha Heruka, and especially when I allow him to enter my heart and mix with my mind, it fills me with inconceivable hope. It fills me with refuge. It fills me with the energy to keep going despite the crazy appearances at every turn.
That is what Je Tsongkhapa Day means to me. I’d love to hear what it means to you, if it does. And to conclude with Geshe Kelsang’s words:
Today we remember Je Tsongkhapa’s great kindness and dedicate all our virtuous actions so that his Dharma will flourish throughout the world and provide many living beings with the great opportunity to attain liberation and full enlightenment.