Orange County Buddhist Church
Orange County Buddhist Church
A WAY OF SEEING (The Goal)
We all have goals in life, and they change as we change, usually in age. It should not be necessary to give examples, but here are some ways in which we change: walk, talk, toilet trained, read, go through the several stages of schooling, work, and so on, more or less, but not necessarily, in that order. In some measure then, we know and understand that we change; better yet, we know and understand that we can change.
Why, then, are we so loathe to use the word “impermanent?” After all, things that change are impermanent. Nothing that is truly permanent can change. Is that not the case? Is it because the word “impermanent” makes us somehow think of death, in particular our own death, that we do not like the word? Is that why we strangely think that the Buddha Dharma is a negative teaching? Or perhaps most people no longer think that, in which case I am a happy person.
The title of this essay has to do with goals, of course, but in particular with the goals taught by the Buddhas and bodhisattvas. There is more than one goal, especially for us who follow a Mahayana tradition, in our case The True Intent of the Pure Land Teachings, namely, Jodo Shinshu.
First of all, the goal must be to awaken the desire for enlightenment, which might be defined as the condition, or situation, that is necessary for us to be free from suffering. That is, freedom from suffering is a result of being enlightened. It could be said that the first goal then is to desire to be free from suffering. Unless we desire to be free from suffering, there would not seem to be a need for enlightenment. (That is not the case; it simply seems that way.)
Suppose what we truly desire is meaning in life, or a meaningful life. Suffering, then, would be the inability to have a meaningful life, or to derive meaning within our individual life. Even if we were “successful” in all other ways, if we were not able to derive meaning in our life, then it would seem that all is for nothing. If that is not suffering, then what is? Of course, if we do not care whether our life has any meaning, then we would not suffer for that reason at least. And perhaps we do not need meaning. Maybe being successful is all we need. Of course, if we are not very successful, then what do we do?
Whatever the situation, if we cannot achieve it or if we lose it or if we are not able to add meaning to our life from it, whether it be positive or negative, perhaps especially if it be negative, surely we would suffer. It would be a life lived in vain.
Another goal that is expected of Mahayana Buddhists is to make it possible for all other sentient beings, or at a minimum, those to whom we are close, to realize enlightenment.
If enlightenment is not of concern to you but those around you are, then the realization of the reality of interdependence would force you, as it were, to do whatever you can to make their lives as free from suffering as is possible. But it is certainly not easier than the quest for enlightenment. However, if you have no interest in enlightenment, it would be a better way to live your life helping all other sentient beings, or at least as many as you can while you can, than simply to pass through life. Here’s hoping you reach whatever turns out to be your ultimate goal.
Gasshō,
Donkon Jaan
Rev. John Doami
APRIL 2008
