The following notes are based on the book, The Essential Nectar: Meditations on the Buddhist Path, by Geshe Rabten.
The Functioning of Samsara
There are six classes of samsaric existence – the three ill destinies and the three happier ones.
Circling in Samsara
We circulate from one to another without end, as if travelling endlessly back and forth among six great cities. We career around at such a hectic pace that one can hardly say where we are at a particular time, just as when a burning firebrand is whirled round rapidly, one can see the circle traced by the flames but cannot make out the position of the brand itself.
Circling in samsara means taking rebirth again and again. Taking rebirth is not pleasant, but accompanied always by suffering, whether actual physical or mental suffering or the omnipresent type of suffering, which is a latent potential for actual suffering.
Thus, we never find a samsaric existence that is completely free from unsatisfactoriness.
Conventionally we speak of a baby as “young” and an aged man as “old”; but when every being has been circling in samsara since beginningless time, one can hardly distinguish young and old. Suppose a man of ninety lives near a ten-year-old boy; after a while the “old” man dies and is reborn as a baby, still near the boy, who is now a man – which is really the elder? Every person in the world has already been through numberless lives.
With no control, we circulate in samsara – we do not want to grow old, we do not want to die, but nevertheless we have to. We must therefore analyse the cause of this circling and of the suffering it entails.
The False Sense of Self
If someone insults us, saying, for example, “You are dishonest and cunning,” then there arises in our mind a strong sense of self, “He is insulting me!”
When we answer back, our words are accompanied by this impression of an inherent “I” within ourself.
Likewise, if we are praised or flattered, this sense of “I” comes up and the words of praise seem to refer to something solid and definite. This is not confined to human beings, let alone to people trained in a particular philosophical system: it can occur just as well in a cow.
If you try to take away the carrot that my dog, Norbu, is eating now, he will be angry and think, “He’s taking away my carrot!” With this “my” there is the strong sense of ego that we are concerned with.
This sense of ego is a manifestation of spontaneous, “innate”, self-grasping, a grasping of inherent existence of the person that does not depend on any special condition such as philosophical training.
Innate self-grasping is an aspect of ignorance. We may feel that our mind must be completely full of this ignorance, for we are always saying “I have to do a job,” “I have to study,” “I need to go into town.” But this is not so.
Distinguishing between the Correct and Incorrect Use of “I”
We must distinguish between correct use of “I” and the sense of “I” that is faulty.
The “I” we speak of normally in everyday activity – “I am going shopping,” etc. – involves a correct way of apprehending the person.
It is only on certain occasions, such as when we are praised or criticized, that the strong sense of ego, grasped as the inherently existent object of the praise or blame, arises. Based on this illusory appearance of a strong ego, there develop additional mistaken attitudes.
We grasp part of the world as belonging to ourself and to be cherished, seeing some people as our friends, for example, and we reject another part as threatening and hostile, and try to push it away.
Thus because of dividing ourself from others by ego-grasping, we develop an attached view of external objects, distinguishing strongly between things and people we like and those we dislike.
When the Mind is Pervaded with Greed and Hatred
When our mind is pervaded with greed towards some things and hatred towards others, many mistaken ways of thinking develop; our speech and our bodily actions too are influenced by greed and hatred – we run after objects of attachment, abuse people, and the like.
Thus, we create wrong actions with our three doors of body, speech and mind. These actions leave imprints on our mental continuum, which in the future, when they meet the appropriate external conditions, generate unpleasant situations.
In particular, they throw us into new states of samsaric rebirth. In this way, we circle in samsara, experiencing suffering.
The Path to Liberation
The way to end this process is to destroy its origin – the false sense of self.
First, we must recognize it, then eliminate it. If we can do this, it is like cutting off the flow of a river at the source: everything that comes afterwards, the greed and hatred, karmic imprints, and the unpleasant situations that grow from them, will be stopped.
How Can We Destroy Innate Self-Grasping?
No external means can do this. All the military might in the world will not suffice to destroy our ignorance. The way to do it is to (1) use Wisdom and (2) recognize that the inherently-existent ego that is grasped by innate self-grasping simply does not exist.
Once we understand this, the basis for grasping an inherent self vanishes, and spontaneous self-grasping must cease.
This process is likened to an experience familiar to all who have lived in countries where snakes are common: one is out walking when the light is poor, and one catches sight of something long and thin, with variegated markings, lying in coils on the ground. Thinking “That is a snake!”, one becomes afraid and perhaps jumps back, but then, looking more closely, one sees it is not a snake but just a coloured piece of rope. Then the mind grasping it as a snake ceases, as does the resultant fear.
Therefore, we should rely on a Spiritual Friend who is skilled in teaching how the person is not inherently existent, and following his instructions, gradually develop the necessary Wisdom.
Morality, Concentration, and Wisdom
To be able to investigate in a sustained manner the non-inherent-existence of the person, we need a certain stability of mind.
Therefore, we must train in concentration (samādhi).
This concentration cannot be achieved without (1) moral discipline, avoiding unwholesome actions. Based on such restraint, one can develop strong (2) concentration, through which the (3) Wisdom realising Selflessness can be produced.
The causal relationship between (1) Morality, (2) Concentration and (3) Wisdom is illustrated by a simile.
In a field, one can sow barley seed, from which grow barley plants, and these produce many more grains of barley.
The field is analogous to (1) Morality; the tall barley plant to (2) Concentration; and the grains produced to the (3) Wisdom realising Selflessness.
Just as the grain can be ground and made into bread that satisfies our hunger, so the Wisdom of Selflessness satisfies us by eliminating all sufferings.
The three Trainings of Morality, Concentration and Wisdom do not arise in us spontaneously, but demand effort.
First, we must receive Dharma teachings from our Guru; then, having understood them, we must practise them assiduously.
Without understanding how to practise, there can of course be no result. With continuous effort in application, we can eventually develop the three Trainings.
Wrong Actions of Body, Speech, and Mind
Wrong actions of body, speech and mind occur through one or other of four conditions, just as a thief who has entered a house with four doors must have come through one of these four. They are as follows:
(1) Ignorance, Not Knowing What Is Right or Wrong
Through ignorance, one then engages in actions without discrimination. This ignorance will not vanish of itself – it will always remain unless we do something to get rid of it.
What we must do is listen to the teachings of a Spiritual Friend, and thus learn to discriminate good from evil.
For example, a foreigner who comes to live in Switzerland may wish to behave correctly, in accordance with all the Swiss laws and regulations, but if he does not know these rules then despite his good intentions, he will be sure to infringe them.
(2) Strong Defilements
Sometimes greed, hatred or another negative attitude arises in one’s mind so strongly that one is drawn helplessly into committing an action that one knows is wrong.
(3) Recklessness
Sometimes we know what is good or evil, but we simply do not care about trying to practise what is good, and just do anything, like a mad dog. Such behaviour is very destructive, like a river that is not confined between banks but flows anywhere, on fields, through houses, and so on. With this attitude we create most of our mistaken actions.
(d) Lack of Respect for Dharma Teachings, One’s Teacher, etc.
A Lam rim text, for example, contains valuable advice; if we treat it with respect, this is a positive action, in conformity with having taken Refuge in the Dharma; but, if we have no respect, if we throw it on the floor, and do not take care of it, this is a negative action. (For information about Lam rim, visit https://www.lamrimpath.org/)
Lack of respect for one’s teacher, for symbols of the Buddha, and in general for all sentient beings, leads to unwholesome actions and hence problems.
Conclusion
Avoiding these four conditions, we should try to practise the advice of the Buddha, and establish in ourself the root of the Doctrine, that is, establish ourself in a positive direction. If we can do this, it will be beneficial for us in this and in future lives.
Source: Based on Rabten, Geshe. The Essential Nectar: Meditations on the Buddhist Path. Edited by Martin Willson. Somerville, MA: Wisdom Publications, 2014.
Befriending Whatever Happens in Life
A Step in Moving from Samsara toward Liberation
“Like waves in the ocean, all things are impermanent. I will accept whatever happens and make it my friend.”
(Source: Yongey Mingyur Rinpoche, An aspiration given to his students during a retreat in 2010)
These words can be like a beacon of hope, inspiration, and freedom – leading to positivity, happiness and renewal.
This life is fleeting. By befriending everything that occurs in our lives, we can use our experiences as opportunities for spiritual transformation – moving us from samsara toward Liberation. Understanding and wisdom arise in turning toward difficulties and problems. By contrast, well-worn strategies of flight, flight, and freeze only perpetuate suffering.
Fight
In relation to difficulties, to fight a situation (including naming person[s] in a lawsuit) is not the solution. This only nurtures aversion, anger, hatred, dislike, aggression, and even a measure of pride. Also, it keeps the flames of pain and hurt much alive!
Flight
To engage in flight is likewise not the answer. This is escapism – a running away, hiding out, withdrawing, and avoiding. Nothing whatsoever is achieved or resolved. And, worse still, aversion, anger, hatred, and so forth, still continue to exist.
Freeze
To simply freeze is also not an option. This is a form of denial of the whole situation – and leaves us immobilised and paralysed as far as any constructive action.
Friendship
Therefore, to “make it my friend” is indeed the way forward into healing our thoughts and emotions. To befriend a challenging situation and persons involved means that we can learn from it all – to understand it, to gain life-changing insights, and to live with humility and compassion.
Additionally, to befriend a situation means employing love and compassion – both for ourselves and those people involved in the difficulty.
Conclusion
Instead of fighting a tough, demanding, or burdensome situation, we welcome it! (This, of course, is counter-intuitive.) Accepting the situation and persons is indeed a form of love and compassion – opening up the heart-mind, instead of contracting and withdrawing into our own cocoon!
This is how true freedom from our pain and suffering will come to us.
Alexander Peck
Postscript: After reaching acceptance, we are able to gradually let a difficult situation go. Thoughts, memories, and feelings will no longer trigger us as frequently. However, letting go is not simply giving up — we still need to do all that we can to restore our healing and well-being.