This opportune, fortunate rebirth that we have now is not merely rare – many combinations of conditions are rare but of no particular significance – but it is extremely useful.

If we could choose between an entire universe full of jewels and an opportune, fortunate rebirth, we would have to select the opportune, fortunate rebirth, for it is far more valuable than any external wealth. If we had all the wealth in the world then of course we could have good food every day, fine clothing, and comfortable accommodation, but that wealth could not free us from even the smallest suffering in future lives.

There are many purposes for which the opportune, fortunate rebirth is useful.

Most immediately, it enables one to live a wholesome life and thus experience happiness in this very life.

It is also very valuable in terms of the next life, since it provides the basis for practising the method for avoiding rebirth in the realms of woe, where the worst of experiences are encountered. Rebirth in a realm of woe is caused by the imprints of negative actions which are present in our mind. By getting rid of these imprints we can close the door which would otherwise lead us to unfortunate rebirths.

We can get rid of them only by ourself performing practices of purification – no-one else can do it for us. The practices of purification involve [the four forces]:

(1) Becoming strongly aware of the negative nature of the unvirtuous action.

(2) Determining not to commit such an action again.

(3) ​Taking Refuge in the Three Jewels and generating Bodhicitta for the benefit of all sentient beings, since any negative action is against the Three Jewels and sentient beings.

(4) Remedial practices such as reciting mantras.

Using the opportune, fortunate basis that we have now, we can become human beings again in the next life, or gods, by practising morality and creating the specific causes.

But with millions of American dollars, one could not buy a human or divine existence, thus from the point of view of the Dharma, this opportune, fortunate basis is far more precious than any external wealth.

With this human basis, we can not only attain high estate within samsara, but if we desire to free ourself from samsaric existence altogether, we can obtain, based on this opportune, fortunate rebirth, an existence with eight special qualities that is ideal for achieving Liberation.

The most deep-seated purpose of human existence is the aim of benefiting oneself and all others, not just superficially and temporarily, but perfectly and forever. To do this we must attain the state of Enlightenment. This can be done on the basis of this existence, but although this is our innermost desire, there are many obstacles and it is not easy to accomplish.

It is often said that one can attain Enlightenment in this very life-time by the practice of Tantra; this is so, but to practise Tantra one needs certain qualifications. If we have not already ripened our mind through training in the Sutra teachings, we can see for ourself that we cannot achieve anything through Tantra.

Therefore we must be skilful in the way we try to practise. There are, for example, practices available to us which enable us to be reborn in Pure Lands such as Sukhāvatī, Yiga Chödzin, Shambhala, or the Pure Land of Tārā. In these places it is very easy to practise the Dharma.

On the one hand, unfavourable conditions are absent: there is no suffering of sickness or old age, or of heat or cold; and the defilements such as greed, hate and delusion are suppressed and cannot interfere with the practice.

On the other hand, every favourable condition is present: one can meet Buddhas, Bodhisattvas and deities and receive teachings from them, and with one’s mind unobstructed by the arising of defilements one has clear wisdom and faith and all the internal requirements for Dharma practice. …

On this opportune, fortunate basis, this human body, we can go still further and attain perfect Enlightenment, and benefit others with Buddha-activities. While we are not actually putting all our effort into trying to do this, still the possibility is there, and many beings such as Milarepa and Tsongkhapa serve as examples.

If we ripen our mind by training on the common Path taught in Sutra teachings, we can then enter the door of Tantra and undertake practices that can lead to Enlightenment in this life, even in a few years.

In fact, countless human beings have attained Liberation and Enlightenment in one life, and our situation is no different from theirs: we can do it too. We have the same opportunity that Milarepa had, perhaps better, since we are in good material circumstances, well-fed and strong.

Of course, he and the others had to follow completely and without mistake the Path shown by their Spiritual Friends, but we are not doing this; we just waste our life in worldly involvements, so we are still here.

Through this opportune, fortunate human existence, then, we can avoid being born in realms of woe, and we can attain Liberation or Enlightenment. Thus it has very great value, superior even to that of a wish-granting jewel. If, having met such an existence, we are still attached to fruitless work, confused with trivial matters, and not practising the Dharma, then really we must be crazy.

Source: Based on Geshe Rabten. The Essential Nectar: Meditations on the Buddhist Path. An explanation of the Lam rim text of Yeshe Tsondru entitled The Essential Nectar of the Holy Doctrine, and the text itself. Editing and verse translation by Martin Willson.

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