Well, one perspective is that, in our Zen Practice, we can both have ambitions while dropping ambitions, both at once. Non-Zen folks might think you have to be X or Y (either “ambitious” or not), but we are XY (or non-XY) at once! No problem!

The result can then be, for example, that we work very hard for our goals while, at the same time, we totally embrace however our goals turn out, win or lose (for we drop all thought of “win” or “lose” … even while shooting for a “win”!)

We also learn to moderate our ambitions, not become their prisoner. Ourself worth does not hang in the balance of how they turn out (for we are not captives of the “self”). Certainly, Buddhism teaches, life is not about seeking fame, nor material wealth beyond our basic needs.

However, some ambitions are necessary in this world. Even the cook in the temple must have an ambition to feed all the monks in his charge each day, likewise we all have ambitions to feed our families, clothe and house them, perhaps run a business or engage in charity that will leave this world a somewhat better place. Those are all fine ambitions.

For there is a difference between ambition and profit seeking for personal benefit, and ambition and wealth in order to do good.

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I came home determined to spread the Dharma and to saveliving beings – it was as if a heavy burden had been placed on my shoulders.

Nevertheless, in order towait for an upsurge during which I might discharge my sense of mission, Ithought I would spend some time wandering like a cloud, calling here and therelike a water weed, in the style of the ancient sages. Yet if there were anytrue practitioners who put the will to the truth first, being naturallyunconcerned with fame and profit, they might be fruitlessly misled by falseteachers and might needlessly throw a veil over right understanding. They mightidly become drunk with self-deception, and sink forever into the state ofdelusion. How would they be able to promote the right seeds of prajna or havethe opportunity to attain the truth. If I were now absorbed in drifting like acloud or a water weed, which mountains and rivers ought they to visit [in orderto find a teacher]. Feeling that this would be a pitiful situation, I decidedto compile a record of the customs and standards that I experienced firsthandin the Zen monasteries of the great kingdom of Sung, together with arecord of profound instruction from a [good] counselor whch I have received andmaintained. I will leave this record to people who learn in practice and areeasy in the truth, so that they can know the right Dharma of the Buddha’slineage. This may be a true mission.

 From: Bendowa – A Talk about Pursuing the Truth  – Nishijima-Cross