“If you want to know your past life, look at your present condition.
If you want to know your future life, look at your present actions.”
– Padmasambhava, 8th century CE.
“Question: I don’t mean to be condescending, but isn’t “aspiring” to be a bodhisattva contradictory? Wouldn’t that mean that you are desiring/craving enlightenment?”
Aspire: as-pire, verb, direct one’s hopes or ambitions toward achieving something.
If I were to desire or crave to be a Bodhisattva then I would just call myself a Bodhisattva and eliminate the aspiring part, wouldn’t you think?
So then we could ask, “What’s the goal of every Buddhist?” To become a Buddha! That’s every Buddhist’s light at the end of the tunnel. That’s the goal of every Buddhist. So one way, the Mahayana way, to achieve Buddhahood is through the Bodhisattva’s way. To be a Bodhisattva doesn’t mean to be Enlightened. The Bodhisattva knows the way to Enlightenment, some take it and some don’t, but the job is to use that knowledge to help others achieve Enlightenment.
So we all “desire” to be a Buddha, but we don’t crave on the idea. The Buddha even said to not even attach to the Dharma. The Dharma is the tool, the way to liberation, but is not liberation itself. You can want and desire many things: good health, financial stability, a great marriage, etc., but we must not attach to them, that’s when it becomes problematic and suffering can arise.
All Buddhists are aspiring Buddhas. That’s the goal. That’s the desire. Does that make us selfish? Not at all! Once a Buddha, we’ll attain all the knowledge of all the Buddhas and be equal to all Buddhas, and we’ll be able to teach and liberate sentient beings from suffering and guide them to Nirvana.
Smile and be well!
“Question: As of late, I have felt myself being more and more drawn to Buddhism. I don’t know if it’s a desire to a Buddhist myself but I was just… In need of some sort of help, I guess. I have no religion and my relationship with any god is odd. I just, need some sort of guidance from someone.”
Buddhism is drawn to a lot of people because of its peaceful nature. There are many debates on whether or not Buddhism is a religion, philosophy, or way of life. In my opinion, it’s all those things and not at the same time. It’s kinda hard to really put a term on it, because it’s very scientific, but it’s also very philosophical. So it attracts a lot of different people for different reasons.
If we had to break down meditation into parts, it would break into two: Samatha and Vipassana. I’ve wrote and talked about a method of Vipassana meditation before and gave a brief overview of it, so I won’t talk too much about Vipassana here to avoid too much repeating, so it’ll mostly me about Samatha and general meditation.
These are the Eight Antidotes (Pratipakṣa) to the Five Faults of meditation.
In Tibetan Buddhism, the Five Faults (ādīnava) are factors in Samatha (calmness and stillness of the mind) meditation. The Five Faults identify obstacles in the meditation practice, and the Eight Antitodes are applied to overcome these obstacles. Though mainly a Vajrayana practice, these still apply to everyone’s meditation practice and would be helpful to everyone to know, use, and overcome.
This is a chant mostly chanted in Vajrayana Buddhism, however, for any Mahayana (including Vajrayana) practitioner who aspires to be a Bodhisattva, this is a wonderful chant to recite (three times) before beginning any readings, ceremonies, or practices.
With the wish to free all beings,
I shall always go for refuge
to the Buddha, Dharma, and Sangha
until I reach the heart of awakening (or, until the attainment of full enlightenment).
Enthused by wisdom and compassion,
today in the Buddha’s presence
I generate the mind for Enlightenment for the benefit of all beings.
As long as space remains,
as long as sentient beings remain,
until then, may I too remain
and dispel the miseries of the world.
Smile and be well!
Question: “I hope you don’t mind if I ask you about the Bodhisattva path. I want to understand it. Isn’t it scary to think that you might stay in samsara for a really long time, maybe forever? And also, how does a person that is not enlightened help others become enlightened? And what exactly does a Bodhisattva do? Thank you.”
First, what is a Bodhisattva? It is a person who delays their own Enlightenment (depending on the tradition) and entrance into Nirvana in order to help all sentient beings become Enlightenment first. In Vajrayana (TIbetan Buddhism), there are three kinds of Bodhisattvas: King-like Bodhisattvas, those who become Enlightened first then help others find Enlightenment; Captain-like Bodhisattvas, those who become Enlightened with the sentient beings/people the Bodhisattva has been teaching; and Shepard-like Bodhisattvas, those who become Enlightened after all sentient beings have become Enlightened first.
And yes, at first it might be a scary thought to think about being stuck in Samsara for what could be forever, but eventually when you realize Emptiness, that thought will never occur again. At least think of it this way: Because you’re a practicing Buddhist, an aspiring Bodhisattva, at least your future lives will be much better (depending on your past and present Karma). But from a mundane point-of-view, your body isn’t going to be here forever – it’ll only be alive for as long as that life will be breathing, so there’s not any of that “Oh I’m going to live forever!” thoughts. You, in this body, will not be living forever, nor will you even know of any of your future lives, so there’s really shouldn’t be any worry about living in Samsara forever. Instead of worry about that, know and feel the great realization of all those you can help find Enlightenment. Know that you can end the suffering and cycle of Samsara for so many others! That should be a great feeling, not a scary one!
So for us non-Enlightened beings, we can take the Bodhisattva Vows. The vows are “don’t” rules, but they also tell you how you can help others. By being a Bodhisattva, you’re essentially a teacher of the Dharma. Some live the monkhood life as Bodhisattvas (total dedication). For laypeople, many laypeople that I’ve met or know of teach Dharma sessions as part of their Bodhisattva duties, others teach meditation or are members of a temple or monastery (teaching, learning, or doing other duties and activities). Your overall job duty as a Bodhisattva is to help liberate others and lead them to Nirvana. This happens over the course of many, many lifetimes obviously. You might not Enlighten anyone in this lifetime or the next, but just by showing them the way to liberation might bring them to Enlightenment in their next life – and the same goes for you, because whenever you’re teaching others, you’re also teaching yourself! The Bodhisattva path is a beautiful and fulfilling path, and should be everyone’s aspiration if practicing Mahayana.
Smile and be well!
1. Take into account that great love and great achievements involve great risk.
2. When you lose, don’t lose the lesson.
3. Follow the three Rs: 1. Respect for self 2. Respect for others 3. Responsibility for all your actions.
4. Remember that not getting what you want is sometimes a wonderful stroke of luck.
5. Learn the rules so you know how to break them properly.
6. Don’t let a little dispute injure a great friendship.
7. When you realize you’ve made a mistake, take immediate steps to correct it.
8. Spend some time alone every day.
9. Open your arms to change, but don’t let go of your values.
10. Remember that silence is sometimes the best answer.
11. Live a good, honourable life. Then when you get older and think back, you’ll be able to enjoy it a second time.
12. A loving atmosphere in your home is the foundation for your life.
13. In disagreements with loved ones, deal only with the current situation. Don’t bring up the past.
14. Share your knowledge. It’s a way to achieve immortality.
15. Be gentle with the earth.
16. Once a year, go someplace you’ve never been before.
17. Remember that the best relationship is one in which your love for each other exceeds your need for each other.
18. Judge your success by what you had to give up in order to get it.
“Is there a reason why you joined Mahayana as opposed to Theravada or Vajrayana schools?”
Actually, when I first started my study, I was studying Theravada. So much so, that I was getting ready to ordain in Thailand. One day during meditation, I’m not sure if I fell asleep and I was dreaming or it was simply an actual visualization, but a heavenly being appeared to me and told me, “on your path, you shall find Enlightenment in one small Kalpa, but change and you will help many others find Enlightenment in one small Kalpa.”
So I took that as a sign. A sign to the Bodhisattva way.
There’s absolutely nothing wrong with any of three major schools of Buddhism. They all have the same core beliefs and rules. You can’t study Mahayana without studying Theravada; Theravada can be thought of as the core, basic, fundamental teachings of the Buddha – knowledge and wisdom every Buddhist needs to know. Mahayana can then be thought of as an “extension” from that, with all its added sutras and aspiration of the Bodhisattva way.
Mahayana is definitely not for everyone. Vajrayana is very ritualistic/ceremonial. It’s absolutely beautiful and astonishing, there’s nothing wrong with it. Though I haven’t studied much of Vajrayana’s specific ways, I do however, have adopted many of their mantras, the use of Vajra bells and prayer wheels. To be practicing Mahayana, a true aspiration to become a Bodhisattva must be present. An aspiration to learn, teach, and watch others escalate onto the road of Enlightenment. I always tell people, if you feel this immense joy and satisfaction after teaching someone the Dharma, or you’ve selfishly and compassionately helped someone in need, then you’re on the right path of being a Bodhisattva.
Theravada is considered to some the “easy” way to liberation (through many lifetimes (and Vajrayana being liberated in one lifetime)). So, many people don’t want to waste endless lifetimes in Samsara, so they choose Theravada versus Mahayana. There’s nothing wrong with that. We can’t say that some day the world’s suffering will completely end and everyone will finally reach Enlightenment, but we also can’t say it won’t – so it depends on the person if they want to liberate themselves and finally end the cycle of Samsara, or if they truly want to stay behind and help everyone else, because if they do, that could be millions of lifetimes in Samsara with different kinds of life circumstances.
So… Other than the “vision” I got about my path, I also chose Mahayana because it’s more adaptable to and suites the kind of person I am. I’m forever a teacher, a truth speaker, a Dharma preacher, and an aspiring Bodhisattva.
Smile and be well!
Taking the Precepts and living by them are mandatory for every Buddhist. However, the precepts aren’t rules in the sense that you’re going to hell if you break them, but more along the lines of suggestions. One must use their own intelligence to apply these rules in the best possible way.
There are five Precepts that are mandatory for every Buddhist, and eight-ten precepts for those in preparation for monastic life or devoted lay people, mostly in the Theravada traditions.
Sometimes the 7th and 8th precept in combined and the 10th is omitted to just make Eight Precepts. But obviously precepts 6 through 10 are stated for a more monastic life where those rules might be easier to apply.
The precepts are pretty clear and straight-forward. The first precept is to not kill, or allow anyone to kill (both human and non-human; sentient beings). The second is to not steal. The third is to abstain from sexual misconduct. This precept is probably the most confusing for a lot of people and it’s the most I get asked about. To abstain from sexual misconduct is to not cheat on your spouse/partner, or have sexual activity with someone who has a spouse/partner. Basically, if it harms someone, their relationship, or lives, it’s sexual misconduct. The fourth is to not lie, which includes pretending to know something that you don’t. The fifth is to refrain from intoxicants; alcohol and drugs. This precept is sometimes left out and not taken by lay people (when taking the precepts, you can choose to take all or some of the precepts). The Buddha said to abstain from alcohol because it causes “headlessness.” In other words, it causes you to not be mindful.
In Mahayana and in Theravada, an individual taking the precepts is called an Upasaka. This is the term given to followers who are not monks, nuns, or novices in monastic living. Traditionally, precepts are taken in a formal ‘Precepts Ceremony,’ along with the Tripple Gem (Three Refuges/Taking Refuge). It is commonly conducted on the day of Vesak, the Buddha’s birthday. Which is when mine will be! On May 26! I have taken refuge, but have waited until I found a Sangha, and since I found my home Temple, I’ve decided it’s time. I’m extremely excited and happy. I’m going to fully commit to the precepts, including abstaining from alcohol and going full on vegetarian; except, it’s going to be my version of “Buddhist vegetarianism.”
Smile and be well!
Buddhist Disciples! At all times, day and night, sincerely recite and bear in mind these eight truths that cause great people to awaken.
The First Awakening: The world is impermanent. Countries are perilous and fragile. The body is a source of pain, ultimately empty. The five skandhas are not the true self. Life and Death is nothing but a series of transformations—hallucinatory, unreal, uncontrollable. The intellect is a wellspring of turpitude, the body a breeding ground of offenses. Investigate and contemplate these truths. Gradually break free of death and rebirth.
The Second Awakening: Too much desire brings pain. Death and rebirth are wearisome ordeals, originating from our thoughts of greed and lust. By lessening desires we can realize absolute truth and enjoy peace, freedom, and health in body and mind.
The Third Awakening: Our minds are never satisfied or content with just enough. The more we obtain, the more we want. Thus we create offenses and perform evil deeds. Bodhisattvas don’t wish to make these mistakes. Instead, they choose to be content. They nurture the Way, living a quiet life in humble surroundings—their sole occupation, cultivating wisdom.
The Fourth Awakening: Idleness and self-indulgence are the downfall of people. With unflagging vigor, great people break through their afflictions and baseness. They vanquish and defeat the four kinds of demons, and escape from the prison of the five skandhas.
The Fifth Awakening: Stupidity and ignorance are the cause of death and rebirth. Bodhisattvas apply themselves and deeply appreciate study and erudition, constantly striving to expand their wisdom and refine their eloquence. Nothing brings them greater joy than teaching and transforming living beings.
The Sixth Awakening: Suffering in poverty breeds deep resentment. Wealth unfairly distributed creates ill-will and conflict among people. Thus, Bodhisattvas practice giving. They treat friend and foe alike. They do not harbor grudges or despise amoral people.
The Seventh Awakening: The five desires are a source of offenses and grief. Truly great people, laity included, are not blighted by worldly pleasures. Instead, they aspire to don the three-piece precept robe and the blessing bowl of monastic life. Their ultimate ambition is to leave the home life and to cultivate the Path with impeccable purity. Their virtuous qualities are lofty and sublime; their attitude towards all creatures, kind and compassionate.
The Eighth Awakening: Like a blazing inferno, birth and death are plagued with suffering and affliction. Therefore, great people resolve to cultivate the Great Vehicle, to rescue all beings, to endure hardship on behalf of others, and to lead everyone to ultimate happiness.
These are the Eight Truths that all Buddhas, Bodhisattvas and great people awaken to. Once awakened, they even more energetically continue to cultivate the Path. Steeping themselves in kindness and compassion, they grow in wisdom. They sail the Dharma ship across to Nirvana’s shore, and then return on the sea of birth and death to rescue living beings. They use these Eight Truths to show the proper course for living beings, causing them to recognize the anguish of birth and death. They inspire all to forsake the five desires, and to cultivate their minds in the manner of Sages.
If Buddhist disciples recite this Sutra on the Eight Awakenings, and constantly ponder its meaning, they will certainly eradicate boundless offenses, advance towards Bodhi, and will quickly realize Proper Enlightenment. They will always be free of birth and death, and will abide in eternal bliss.
Many Buddhists are vegetarians. Especially those who follow the Mahayana. Though Buddha wasn’t vegetarian, nor did he ever say to be a vegetarian, many Buddhist traditions advocate to do so. Mostly because eating meat is kinda like breaking the First Precept (Abstain from killing/taking life). Though you may not be directly killing the animal, you’re still indirectly contributed to it.
“But the animal is already dead, so how did you contribute to it?” is a question that comes up often. Think of it as a “supply and demand” approach. Yes the animal is already dead, but if you didn’t contribute to buying it, then there’s one less animal that needs to be sold. The less you buy, the less the supply for more meat will be needed, which means less killing of animals.
Lunches or dinner at almost every Mahayana temple will always be vegetarian. I like to call myself a “Buddhist vegetarian.” The Buddha always said to accept what is offered to you. So I’m vegetarian when it comes to me supplying myself with food and whatever, however, if meat if offered to me, served to me, or bought for me then I’ll accept it. So if I went over to a family’s or friend’s house and they were serving BBQ or something, then I’d have to accept their generosity. When going out to dinner and if someone else was buying, I still always try to get a veggie dish, however, sometimes there’s absolutely nothing besides a side salad, so I’m almost “forced” to order something with as little meat as possible. I know that somewhat contradicts what I said above about “supply and demand,” but hey… I’m not perfect!
Smile and be well!
Today I asked one of my friends, “Do you think I could live a monastic life?” After a short discussion about leaving a city-dependent life and other things, he then asked if my goal of doing that was to go to Heaven. I then explained very briefly the differences and goals of the Mahayana and Theravada traditions.
In Theravada, monastic life is usually more strict than monastic life in Mahayana. The goal of the Theravadans is to attain Arahatship; to become an Arahat, liberated from all suffering and ending their cycle of Samsara (rebirth). In Mahayana the goal is to become a Bodhisattva. “One who follows the Mahayana is a Bodhisattva, or truly aspires to be a Bodhisattva… A Bodhisattva is one who has generated the “Awaking Mind” (Bodhicitta), that astonishingly rare but totally transformative intention to work solely for the benefit of others right up to Buddhahood, the full development of one’s own potential” (from the book The Bodhicaryãvatãra by Crosby and Skilton).
To add more information, from the same book, “With a characteristically Buddhist love of classification, Sãntideva refers in general to two types of Awakening Mind (I. 15-16). The one, termed ‘the Mind resolved on Awakening,’ is like someone really wishing to go on a journey, really wishing from the depths of one’s heart to follow the path of a Bodhisattva. The ‘Mind proceeding towards Awakening’ is actually embarking on the long and difficult path of insight and alturism, the Mahãyãna journey. Thus one who truly wishes to be an active and altruistic Bodhisattva can also be said to have the Awakening Mind – to be a Bodhisattba – albeit in a derived and lesser sense.”
Some argue that it takes attaining Bodhicitta to become a Bodhisattva, while others say that just by following Mahayana and accepting the Bodhisattva Vows you can be a Bodhisattva. Regardless, Bodhisattvas don’t announce they’re Bodhisattvas – in doing so, it might be believed that they’re after fame or recognition, which is a huge no-no! Only Buddhas can recognize other Buddhas, and the same with Bodhisattvas. Basically, it takes one to know one!
Anyway, back to my discussion with the friend – As I was explaining what a Bodhisattva is, Bodhisattvas intentionally delay their own Enlightenment in order to Enlighten all sentient beings from Samsara by practicing the Six Paramitas (Perfections). So they continue to live in Samsara until everyone else is out of Samsara and then they can finally enter into Enlightenment themselves.
Regardless of what anyone says or believes who can or can’t be a Bodhisattva, Mahayana encourages everyone to become a Bodhisattva and take the Bodhisattva Vows. Becoming a Bodhisattva should be everyone’s goal who practices Mahayana. You don’t have to be a monk or nun to be a Bodhisattva. You can be a corporate executive, a stay-at-home mom, or a homeless person and be a Bodhisattva as ling as you follow the 18 major vows and and forty-six minor vows of the Bodhisattvas.
Smile and be well!
Animals in Buddhism are important because it helps illuminate a Buddhists relation to nature, kindness, humanistic ideas, and to further show the relationship between Buddhist theory and practice.
Buddhists see animals as sentient beings (just like humans), but intellecntually not on the same level. This does not mean, however, that animals suffer any less than humans.
In Mahayana Buddhism, animals also posses Buddha nature just like humans.
Immediately following the Buddha’s awakening, he made the following proclamation:
“Marvelous, marvelous! All sentient beings have the Tathagata’s* wisdom and virtue, but they fail to realize it because they cling to deluded thoughts and attachments.”
(* Tathagata is another name for the Buddha, and the one he most frequently used when talking about himself)
The Jataka tales often featured animals to help explain Buddhist concepts. You can see some of the Jataka tales on Buddhanet: http://www.buddhanet.net/e-learning/buddhism/budtale1.htm
Buddha Journey 