Life Purpose:

Make It Matter, Make It Count

I'm always talking to people about life purpose, vows, commitments, and making life matter. The method for
doing this is practicing selfless deeds to help others (meritorious/compassionate behavior) and engaging in
spiritual cultivation to realie and master the Tao, but let me take another angle to e!plain this.
Richard Schulze, the herbalist who dealt with terminal patients, once wrote a book where he said that in his
early career he decided to spend some "uality time with each and every terminal patient. #lmost every one of
them, he e!plained, had regrets. $e wrote, %It's really sad to see people live to be seventy, eighty, ninety
years old, and then sit on their deathbed sand say 'I wish I would have done it differently.'%
$e'd then ask them what they regretted and he actually kept a tally of those reports. #s you may well know
by now, I love people who actually record things, tabulate them and test them because I likeproof and
evidence and that's what we find here. That's why the report is so valuable because it is not mere sub&ective
opinion, but a tallied report that has weight. 'chule kept the recording up for a long time (( about ) or *
years (( and the big results he heard people say were+
o I wish I had more se!, I should not have worried about what the neighbors thought because
that didn't matter. -omen would say, %I wish I hadn't been so frigid, I wish I hadn't been a
prude,% or %I didn't want to say I wanted it because I was waiting for him to do it and he never
did,% or %I bought that se!y outfit and never had the guts to wear it and now I do, but I'm too
old.%
o I wish I had traveled more
o I wish I had spent more time at home, on vacations, or with my family
.ow let's toss the first regret out, because it simply goes to show that we are indeed deniens in the /ealm of
0esire, as 'hakyamuni 1uddha stated.
'e! is a powerful motivator, and old as these people were, they still clamored after more se! and se!ual
gratification illustrating once again that control of your vital energies, and getting over lust and identification
with the physical body, are the big barriers to spiritual cultivation. .o, what I want to talk about are the ne!t
two regrets (( the desire, basically, not to have spent so much time on work but on family, travel, and other
things.
#s I tell people over and over, rare is the man or woman who can find work with a purpose, or inject
work with a greater purpose such that it offers meaning to their life. In most cases, the &ob of work is
simply to pay the bills so that one can live life. That means money is to be used for living, and for helping
others. 2ree time is rare and hopefully it is spent in spiritual cultivation or service(filled functions to make
life something that matters, for most of the things we get into are simply distractions to busy our mind. 2ree
time is so rare, that's one of the reasons I teach people how to run their businesses more efficiently to free up
time for cultivation, as that's one of the big hang(ups.
-hen people ask the purpsoes of life, I always tell them that there is no purpose other than what you
decide the purpose to be, so make it a big purpose and take upon yourself a 1I3 vow to help others, and as
a famous 4en master said, %'ince everything is empty, put an e!tra load of troubles (burdens) on my back.%
5ou have to try to do something great in this life to help others other than &ust consume things and
e!periences, and that's what gives life meaning. It all comes down to service. 5ou have to give back to your
country, culture and community. 2or instance, I can barely make a living at it, but I try to give back y
outlining breakthrough concepts for the culture in medicine/health/healing, agriculture, education, business
practices, prosperity methods, spirituality and so on. It's small, but I do my part.

'ome people say there is %3od's purpose,% but is it 3od's purpose that an innocent baby is born with cancer
or suffers other painful calamities6 .o, as the sages all e!plain, such things are &ust 7#/8#. 3od isn't a
person anyway, #' #' 9:9/5 /9;I3I<. T9;;' 5<= (see all the "uotes in the articles), so there is no
such thought in the mind of a person named 3od.
I always wonder why people don't think things through when I hear someone escaped a near(fatal accident
where others were killed and they say %Thank 3od for saving me.% If you think in that way, you also have to
thank 3od for killing the other people in the accident, or ask why did 3od put you in the accident in the first
place6 0o you see the illogic in what I'm saying6 If you interpret such events in terms of karma, however,
then all those logical inconsistencies are cleared up in an instant.
That's what 1uddhism teaches+ how to &ump out of this endless cycle of reincarnation and control the process
of birth and death. -hy do you want to control the process6 1ecause there is no 2ourth /ealm you can go
into, and so in being stuck within the Three /ealms, it's best to cultivate a state where you can decide where
you want to go, and what you want to do and accomplish. It's best to become the master rather than the slave
of this process of interdependent origination. 'ince you cannot escape it, the ne!t best thing is to learn how
to control it.
2or this reason, the precious teachings given by 1uddha on enlightenment and practicing for the Tao are
revered throughout all the Three /ealms of e!istence. 5ou can master all the samadhi that allow you free
entry into all of these realms, and yet you can still remain unenlightened if you cling to the subtle notions of
a self, which means clinging to sub&ect(ob&ect dualities. If you can attain enlightenment, then you can
become free of the karmic pull of the Three /ealms so as to control your birth and death, and be able to
come and go wherever and whenever you wish. 5ou can also learn how to manipulate things in the realm of
interdependent origination in order to accomplish great deeds for the benefit of sentient beings.
Imagine that> There is no realm or station in the cosmos where you can permanently rest and call it
quits. There is no security in the universe for even a single moment> In other words, there is no science
fiction parallel universe or some other unmentioned place you can go to, even after awakening> 9verything is
right here in the present, all of universal potential is right here, right now folded into this present moment.
There is no 2ourth /ealm you can go to, so there is only the possibility of mastering the process of
coming and going in these realms called birth and death, and of choosing what you vow to do in this
realms, and then accomplishing it.
... 5ou've got to decide upon a ;I29 ?=/?<'9 yourself>
#s to spiritual cultivation, it is the only means of learning how to gain this mastery and perfection, and so
how can we ade"uately thank the 1uddhas and 1odhisattvas for revealing this path to us, and how to
ultimately achieve it6 -hen you truly comprehend the incredibly precious nature of these teachings, how can
you possibly repay these spiritual teachers for their past kindness6
'hakyamuni and the other 1uddhas surveyed all of e!istence and e!pediently partitioned all of the cosmic
realms according to the short synopsis presented. There is no 2ourth /ealm you can go to after you achieve
Tao, no place to go other than to cycle backwards and forwards within these Three /ealms. $owever, these
great spiritual leaders also provided us with a means to become our own master who can control our
activities, or manifestations within these Three /ealms.
5ou're caught in the process of continually cycling through these realms according to your karma and merits
unless you can eventually become a totally enlightened being, a total master of this process. Then you can
choose where you'll go ne!t and what you'll ne!t do according to your personal vows and commitments. The
big thing is to self(determine what vows you wish to accomplish on behalf of others, and then actively live
out full lives to achieve them. #nd since there is no 2ourth /ealm to go to, it only makes sense to continue
increasing your perfections during this time, and to take on various challenges to help others. <ne such
involvement is to help others escape from suffering, and the way to do this is to also teach them how to
become 1uddhas.
5ou can understand that there is no ultimate rest because the Lankavatara Sutra says, %there is no nirvana of
the 1uddha and there is no 1uddha in nirvana.% -hat is therefore left is the challenge of perfecting your
functioning e!pression in the universe through countless acts of compassion, whether great or small. =ntil
you become a 1uddha, there is also always karma to be paid for, so you're always working off bad karma
and burning up your good karma in this process, as well as making new good and bad karma in its stead.
$ence there is a great importance on learning how to act skillfully in the universe so as to create good karma
for the future, burn away any bad karma from the past, or even change it into something positive.
That's what cultivation is all about, for it teaches you how to do this as well as how to skillfully e!tend this
knowledge to others.
5ou can set out to learn cultivation for a variety of reasons. ne reason is that you want to learn how to
bear any bad karma that comes your way and learn how to always be able to change it into something
better, for everyone has bad karma that will eventually come due. !ou can learn cultivation from the
positive motive of wanting to develop much better karma for yourself and others in the future. r you
can devote yourself to spiritual cultivation so that you develop both the necessary merit and ability to
help others on a vast scale, for you cannot help people unless you accumulate the merit to do so.
"erhaps the motivation is that you just want to improve yourself or increase your health and
longevity. "erhaps it#s because you want to become a perfected being. !ou can even learn cultivation
in order that your wisdom opens up and you become capable of helping the fate of races and nations.
In any case, you'll need to perform countless good deeds in order to achieve these goals because that's the
only way to accumulate enough merit to have the power to transform things on such a large scale.
#ccumulated merit is like money in the bank that you can spend on transforming things for the better. 5ou
can use it to help change fate and fortune. The best thing is, when you use your present stores of merit to
perform even more merit (such as using your wealth to do countless charitable deeds), you in turn
accumulate even greater merit which makes you even more capable in the future>
9ven if you have sufficient wisdom, it's possible that you lack sufficient merit for having the power to help
others. That's why many cultivation masters always remain poor, for while they can reach high stages of
cultivation from many lives of practice, these lives may have been spent in purely meditational efforts
without many acts of charity or offering to others (or chances to do so). -hen they are born in the future,
these practitioners therefore have wisdom merits beyond compare, but lack the worldly merits needed for
being able to effect other changes in society. They are teachers of culture, for the true cultures of societies, at
their root, are always based on the ideals and teachings of true cultivation as we have been going over. The
higher the sage and his initial teachings, and the better they are elucidated and spread throughout the culture,
the higher the culture.
5es there is a high and a low. 'kip all that nonsense about relativism. # culture without cultivation teachings
is not very high stage. 5ou not only need good teachings about virtue, ethics, morality, responsibility,
positive human traits and characteristics to cultivate ... and models of the proper relationships between
human beings and others (nature, society, etc.) but 5<= .990 @=;TI:#TI<. T9#@$I.3'. #nd you
need teachings that get you to the T#< rather than &ust samadhi or side(paths of gong(fu>
This is why the 1odhisattva path of 1uddhism always counsels people to engage in selfless service to
others. This is also why the 1odhisattva path produces countless world saviors, whereas the $inayana path
only produces enlightened beings who have little ability to impact society. It's gopt the whole shebang, but
whether or not people can live up to it or not is a different matter. In fact, in terms of the ideals of 1uddhism,
people practicing @hristianity tend to do a far better &ob than 1uddhists.
#nyway, a lack of power in this life is usually the result of past charitable deeds being insufficient, and so it's
absolutely essential that you cultivate morality, ethics, virtue and helpful charitable deeds in order to
e!perience better states yourself in the future. 5ou must also cultivate them in order to be able to bring better
states of e!istence to others. @haritable works, after all, are the proper e!ercise of enlightened compassion.
That is why they are particularly emphasied in @hristianity and in all other genuine religions.
# higher cosmic e!istence is &ust one of the side benefits of merit cultivation. It's a natural result which falls
out of the merit you must practice to succeed on the path, and the merit you accumulate from selfless
behavior. 1ut while it's true that you need merit to succeed in cultivation, don't forget that you also need
pra&na wisdom as well because merely accumulating merit (by doing good deeds and acting in a virtuous
manner) will not remove ignorance. 9nlightenment is screened by our ignorance, so it's only in dissolving
this ignorance that we can awaken.
It's interesting that people always complain that our modern use of scientific findings seems divorced from
wisdom, ethics and morality, but progress in cultivation science is not divorced from such things because
without them you absolutely cannot ultimately succeed> 5ou always need this type of merit to make progress
in spiritual cultivation. In their deep minds, we know that people inherently recognie this fact because we
always e"uate high virtue with spirituality. 'o let me say it again+ merit and wisdom are the two
re"uirements for success in spiritual cultivation, which is why the first stage of the 8ahayana path is the
'tage of #ccumulating 8erit and -isdom.
The Flower Ornament Sutra says, %9verything is due to true mind. #ll phenomena are due to
consciousness.% In other words, everything is consciousness only and there is no real ob&ect of
consciousness, even the ob&ect of consciousness is consciousness> It's because of this principle that we can
finally go beyond all religion and superstition to see things as they truly are, and it's the teachings on the
alaya consciousness which enable us to do this.
The phenomena of the world are all due to consciousness, and so ultimately it is you who decides everything
we call fate and destiny. There are only your actions reaching their completion stage, for there is nothing
ultimately controlling you such as a 3od or some higher being. <f course there are gods who intervene in
our world of affairs &ust as we intervene in the affairs of animals, but with cultivation you can overcome any
of these influences and even e"ual the gods in their abilities. It's all a function of your merit and pra&na
wisdom. 9ssentially there is only vast emptiness, and from the conventional sphere an automatic process
called empty, interdependent origination defined by the influence of all the interconnected seeds of the alaya.
There is only your own fate unfolding due to the previous karma you have created, and since it is something
you have yourself created, it is also something you have the power to change.
The purpose of life is whatever you choose it to be, whatever you choose to accomplish, whatever you select
to build. ;ife purpose is a sub&ective thing ... something you choose and define yourself. If you think there is
some ultimate something or some reason for life, then you are wrong . 2rom the ultimate sense there is no
such thing as a being, ego, I, personality or life and life itself is only a number of conditions arising and
coming together. There is no being within life because that %ebing% we imagine top be ourselves is &ust a
thought construction, for only the ultimate nature is real. That's why the &ob of cultivation is to reach It. #ll
the endless lives ahead of you are therefore about what you select them to be about. That is, if you cultivate
enough to become an actor who chooses his part in this mara play rather than someone compelled by karma
without knowing it.
This is therefore how the mind should practice+ always let go and never play with your idle thoughts. 5et
because of the alaya, you absolutely can accomplish whatever you set out to accomplish in the universe, and
it's my fervent hope you will choose goals that embody the great compassion and great welfare offerings of
the 1odhisattvas and 1uddhas. To become able to do this, to become master of your fate, to become the
master of yourself and the phenomena of birth and death you have to cultivate to find your original nature
and let its clarity become one with your actions. #nd the only way to empower yourself in this fashion is to
master the principles and processes of spiritual cultivation.
9verything is essentially resting in the unborn state of original unproduction, and yet we're screened from
this absolute state because we attach to delusion instead. This is why we say %recogniing that deluded mind
is not 8ind is called AfindingB 8ind.% That very same delusion that obstructs us has an ending when you
awaken, so there is such a conventional thing as an ultimate release from falsity. That's what's called
enlightenment, bodhi(mind, clear light, awakening, 1uddhahood, liberation or nirvana. $ow do you awaken
from primordial ignorance6 1y cultivating pra&na transcendental wisdom that abandons all duality and
perceives the true nature of things as they really are. It's through pra&na wisdom that the human
consciousness attains awareness of its own universality.
This is the ape! of evolution, the highest accomplishment of spiritual striving, the highest status of the
universe. 'ince the path to Tao is the only path that embodies this, the path to Tao is really the only path
involved with true human perfection. $ow do you accomplish it6 1y cultivating pra&na and merit, by
perfecting the mind and behavior. The 4en school calls this the pathway of seeing the Tao, cultivating
realiation, and carrying out vows. #ll three are essential for finding your own mind and becoming a
1uddha. These three things(seeing Truth, cultivating realiation (Truth), and carrying out vows((are the cru!
of spiritual cultivation.
If you eliminate all mental grasping due to likes and dislikes, what %is% or %is not,% what %e!ists% or %non(
e!ists,% then you'll surely be on the path to genuine spiritual awakening. #s an e!pedient method, the
meaning of the path to teach you emptiness and non(grasping is usually taught as %all is unreal,% or neti(neti
%not this, not this.% $owever, the actual path is %it's neither real nor unreal, neither e!istent nor non(e!istent.%
This is the 8iddle ?ath, which actualies pra&na wisdom.
5ou have to remember that the mind's actual mode of e!istence is the mere absence of inherent e!istence.
2or a 1odhisattva to reach the higher realms of attainment, even the subtle latency of the conception of
inherent e!istence will cause them to lose their degree of enlightenment. # 1odhisattva never attaches to any
of the seeds or fruitions of the alaya, whether they're of discrete or flowing form. # 1odhisattva's mind
always abides nowhere, because it is essentially a mind of no(mind. They let thoughts be born when they
arise and after they appear they hold not to them. .either do they hold onto any ideas of being a being, an
ego, a personality or life because there is no such thing. Those ideas are thoughts, and everything is &ust the
Tao. Intune with the Tao, their mind being the Tao, they hold no such illusions and yet function in line with
the Tao.
The Heart Sutra tells us that %2orm is the same as emptiness, and emptiness is no different than form.%
-hen we therefore try to grasp onto appearances and make them real, however, then it's the same as the man
who wants to scoop up the water's reflection of the moon with his hands, thinking that the reflection is
something real and solid. It's like a man in a dream who thinks that everything he e!periences is real and true
with concrete, tangible e!istence. 'o the 0iamond 'utra warns us against this by saying,
#ll phenomena are like
# dream, an illusion, a bubble, or shadow
;ike dew and lightening,
Thus you should view them.
The alaya consciousness itself isn't real, but the pure ground upon which the alaya is based is real. 0on't
think of this pure ground as a substance because it's empty, formless, void. It functions like a clear mirror
which reflects everything, and all the while the images it reflects lack any substance. The images lack
substance, and so they don't interfere with its clarity.
1eing completely empty we can also say that this ground nature is empty enough to be full, and thus we have
the world of images of consciousness and yet, these visaya are all empty. @an you access the pure nature of
the Tao this very moment, or are you veiling it, ignoring it because you're fi!ated on these visaya taking
them as being real6 9ven if you go to $ell, the 1uddha mind is &ust right there for wherever you go, it is only
the environmental scenery that changes. #s the $oran (*C+)) says, %#nd $e is with you wherever you are.%
The 1ible has similar statements... go find them and see for yourself. 1ut will you interpret them correctly6
Think about it then+ the Tao isn't in cultivating chakras and chi mai and blisses and samadhi(the Tao is each
empty moment of mind. There isn't even time, there is only Tao> The Tao is pure presence, the Tao is .ow.
?henomena have no duration whatsoever and disappear as soon as they appear, so it's the state of ?resence
behind them which is the important thing. #s the Samkhya philosophy of %indu yoga states, you are after
%sasksitva,% which is sheer, contentless, nonintentional presence.
#s one function among many, the Tao has infinitely open, vast empty awareness that can be aware of these
infinite changes lacking duration. 'o from the viewpoint of the #bsolute nature the alaya consciousness isn't
real at all, and yet it appears to be there because of ignorant perception, because of a fi!ation which screens
the true emptiness nature of things. That's where the error of ignorance comes in through forming the alaya,
and our propensity to remain in this state of delusion, due to the continuance of habitual error, is an energetic
momentum you must break via the process of spiritual cultivation. 1ut since ignorance isn't real, you can
actually detach from this stream of false mentation and then its momentum, due to the lack of an on(going
energetic reinforcement, will die down into a state of e!tinction &ust as any habit would when you don't give
in to it anymore. Ignorance will depart to reveal what's always been there and what can't change or depart.
#ll it takes is to let go of the mind's thoughts by practicing cessation(contemplation, but 1uddha warned to
be careful because+
<ld habits flow like torrents in
#laya's subtle consciousness.
'ince the real yet unreal can create confusion
I have refrained from revealing it to you.
If mind be set on searching for the mind, that which
#t heart is not illusion becomes illusory.
.ow we're getting into difficult territory. This is the stuff I only tackle in the 'T#39' material. -e started
off about life purpose, and here we are talking about the alaya consciousness, as the seeds of all e!periences
and possible futures, and 1uddha disliked talking about it for fear people would turn T$I' into a 3od or
'elf, or etcetera.
'o where does that leave us6
Three things+
D) In life you must do lots of good deeds and accumulate merit
E) 5ou must strive to purify, or change your behavior
F) you must not leave this world without cultivating, and that means meditation practice.
Those three, and bringing those three together into some sort of personal life purpose or e!istence(purpose is
your task. -ant to get some more ideas6 'ee -hite 2at @ow+ $ow to @hange 5our ;ife, 2ortune and
0estiny Through 8erit and 8editation which took me DG years to write. That will help pull together some of
these threads.