DHARMA TEACHINGS
by
KHENCHEN KONCHOG GYALTSEN RINPOCHE

- Meaning of Life and Experience of Death in Buddhism
- Law of Karma and Interdependence Origination
- Four Noble Truths I: The Truth of Suffering
- Four Noble Truths II: The Truth of the Causes of Suffering
- Four Noble Truths III: The Truth of the cessation of Suffering
- Four Noble Truths IV: The Truth of the Path to the Cessation of Suffering
- Meditation (Shamata & Vipashyana)

Meaning of Life and Experience of Death in Buddhism
by Venerable Khenchen Konchog Gyaltshen Rinpoche
August, 19, 1997
Ratnashri Meditation Center, Sweden
Today, I am going to speak about the meaning of life and the experience of
death in a positive way, which is very important to our lives. As you see,
everybody, no matter what country he or she comes from, what language he
or she speaks, what social, economic and political system he or she belongs
to, what kind of culture or belief system he or she is acquainted with,
whether he or she is rich or poor, educated or uneducated, desire to have
peace and happiness and be free from suffering. There is no question about
that. Even if we have to destroy our happiness, we are destroying our
happiness in order to bring happiness. Even if we have to chase the
suffering, we are chasing the suffering in order to be free from suffering.
Due to ignorance, we chase the suffering unintentionally in order to be free
from suffering. We make efforts and work very hard in our lives in different
fields to acquire more happiness and be free from suffering. Due to different
cultures, different belief systems, different teachings, we follow different
paths materialistically, spiritually, outwardly and inwardly. However, the
basic purpose of our lives is the same, that is, to bring happiness and be free
from suffering. This is the meaning of life and the purpose of life.
Because of that, as modern technology advances, many new things are
invented and developed in order to bring happiness and to make our lives
more comfortable and peaceful. The advanced technology enables us to
measure and go to the outer space. We try to explore the outer space as
much as we can even though there is no limit to the outer space. We try to
see what we can find there –another planet, another place, what kind of
things or beings exist. We would like to have more control of the outer
space in order to secure our peace and happiness. Computers can do so
much and still there is no end to exploring technology in order to have
better and more meaningful lives. When we are so busy exploring the outer
technology, outer phenomena, we forget our inner mental technology. The
quality of our inner mental technology is immeasurable, infinite, like space.
We keep projecting and exploring outside and forget that mind is the one
that explored and created all these technologies. We lose the sense of mental
quality. To know our mind, we do not have to go anywhere. It resides
within us, face to face and yet we do not know. We judge other things, other
people, outer technologies, we do not know how to judge our mind.
Let me say a few words about Buddha’s life story as a historical person who
taught us Buddhism for more than 2500 years ago. Buddha was born as a
prince who was called Siddhartha. His father was a very powerful king in
Northern India who ruled a big country. Siddhartha lived in the kingdom
until he was 29. His father supported him and made sure that he had a
perfect life. He had everything he needed – a very beautiful kingdom, a
comfortable place with relatives, servants and all the services. One day, he
saw a person who was old and could not see well nor walk well with
shaking hands. Another day, he saw a man who was sick, full of pain in his
body. His pain completely occupied his whole being, physically and
mentally. Another day, he saw another man who was dead and was carried
to the street. His family and friends were crying, beating their chests, asking
him not to leave. When Siddhartha saw these, he woke up. He asked
numerous questions – “What is happening? Who are these people? What are
they doing? What are they experiencing and why? I have never seen all
these before, what is all this about?” He gathered many scholars and
ministers and asked them these questions. Their reply was that every person
individually has to go through these experiences. Everybody whether he or
she is educated or uneducated, rich or poor, who has been born into this
world has to go through these experiences by himself or herself. We cannot
deny these experiences. Siddhartha was deeply moved by what he saw so
he thought that it was not enough just being in the beautiful palace, just
enjoying a comfortable life. There were many people relying on him. So
what kind of help could he offer them? What kind of ability he had to help
them? Not only that, if he himself had to go through these experiences, did
he have the wisdom and ability to face these challenges positively? Many
serious questions arose in his mind and he could not answer them at that
moment. “It is not enough to just to attach to this beautiful palace with all
these beautiful people. I must look for some special answer.” For that
reason, he denounced the kingdom. He denounced the kingdom not out of
weakness, not out of selfishness, rather out of great compassion, great
wisdom. Out of great compassion because he would like to help everybody
to go through these challenging situations and circumstances. Out of great
wisdom because it required such a technique and method of how to face
these challenges. So for six years, he went through great hardship, even
without eating food, without wearing clothes, but he could not find
complete answers. So he thought, being in the kingdom which had every
comfort, wealth and luxury, there was no answer to be free from suffering;
by going through lots of hardship, not eating food, not wearing clothes,
there was no answer to be free from suffering and to have happiness. So
what was the real solution? He investigated, scrutinized and realized that it
was the mind. Mind is the most mysterious subject. It lies within us and yet
we do not know how it looks like, the way it abides. We cannot judge or
have control over what we do. In the morning, we may be happy and
peaceful; in the afternoon, we may be completely different with different
mental states. So knowing our mind is most crucial. When our mind is not
realized, when we do not know our own mind, even if we own the whole
world, the whole universe, there is no happiness, there is no peace. It does
not mean that we should not have food or clothes. It does not mean that we
should not have anything. We can have anything but yet if we do not know
the mind, that cannot bring complete happiness and ultimate peace. So for
that reason, he sat under the Boddhi tree and he dedicated himself and
promised himself, “Until I realize the total nature of the mind, I will not
wake up or stand from this seat even if my body disintegrates, falls into
many pieces!” With such strong determination and powerful mind, he sat
practicing and meditating and realized the total nature of the mind and at
that time, he was called Buddha, the fully awaken one.
When we are asleep, we are like dead, we do not know what is happening
around us and we have no awareness. Likewise, when we are in the state of
ignorance, we do not know what we are doing. We think that we are doing
many things in a smart way; but in reality, we are not. We want to have
happiness but we destroy our happiness. We want to be free from suffering
but we chase more suffering. It is due to our ignorance that lies within us.
However, our precious human life has every ability and opportunity to be
fully awaken from that ignorant state and put all the sufferings to an end.
All the causes of suffering can be purified. With great wisdom and
compassion, this precious human life can give us all the qualities. With the
help of precious Dharma teachings, we can utilize our energies, efforts, time
and opportunities in the best way to realize the truth. Therefore when
Buddha attained complete enlightenment, Buddhahood, he taught the Four
Noble Truths. He said, “This is suffering, we should all know.” In a way,
suffering is something that we do not desire but on the other hand, suffering
is very important. Without suffering, we would not wake up. Suffering
gives us hints. It gives us great opportunity to look at suffering and examine
what the causes of suffering are and avoid the causes of suffering totally.
That is why Buddha said that we should know the suffering, be aware of
suffering. Once we know the suffering, there is no more to know. However,
if we do not know what suffering really is, even though we would like to be
free from suffering, we end up chasing more suffering. Knowing about
suffering, the causes of suffering and how to avoid the causes of suffering is
called great wisdom. With this understanding, we practise wholeheartedly
and patiently. In this way, we know how to be sincere to ourselves.
Otherwise, we destroy ourselves by ourselves. But first we have to face
suffering and accept it. If we do not accept suffering, then small suffering
will become big suffering. Suffering on the one hand is very negative,
undesirable and nobody should have that. However, to attain Buddhahood,
complete enlightenment, suffering is very useful and very helpful. I am sure
there are many practitioners when they encounter suffering, they can focus
better in their meditation and when everything goes well, they forget about
meditation. Every sentient being desire to have happiness and be free from
suffering. When we cultivate and develop the thought of genuinely wishing
every sentient being to be happy and free from suffering, it is called the
mind of great compassion, Bodhicitta. Great compassion is the real source of
peace, fearlessness and courage. Great compassion helps us to open up our
potential and be closer to the nature of our mind. I am sure you have heard
of many great Boddhisattvas who have great indomitable courage to help
and benefit other sentient beings. That indomitable courage comes from
great compassion. The nature of the mind is infinite, like space, beyond
limit. When we do not realize this, we become so narrow and limited. Our
mind is deluded and confused with self-centered ego, attachment, hatred,
anger and emotions, which invite more suffering. It is like a veil which
covers the true nature of our mind. Our mind has no ego, no attachment
and no hatred. Ego, attachment, hatred and so on are just bad habits. Ego is
something that we created and we cherish it and take care of something that
does not exist and that is why we suffer. If it is something that exists, we
should not suffer. When there is peace and harmony, we feel so
comfortable. The moment when there is anger, hatred or violence, we feel so
uncomfortable. This shows that the nature of our mind does not agree with
that. The true nature of our mind does not have these delusion or confusion.
Thus, in order to reveal the total nature of the mind, we have to avoid all
these confusion and delusion. Therefore we need to purify these bad habits,
not the mind. With the guidance from a good teacher, doing meditation
practice is a way to purify these bad habits. We need to make efforts to
relax, to get to know the unfabricated nature of the mind. When we realize
the nature of the mind, we have total freedom. Therefore, great wisdom and
compassion are the most important technologies within us that we can
utilize in order to completely free ourselves from suffering. This is a brief
talk on how to achieve a meaningful life.
Experience of birth, aging, sickness and death is for everybody, not just to
some. We cannot deny it. Denying does not help us to free from suffering.
We have to explore and understand what we can do and how to face it
positively. For example, when a doctor examine patients who have a
problem, the doctor has to know what symptoms they have and the causes
of their sickness. After the doctor knows the problem well, he can then
prescribe good medicine. If the doctor does not know the patient, he cannot
prescribe medicine. Similarly, we want to know how to free from suffering
of death, we have to know about death. Death is a good opportunity to free
ourselves from suffering and to attain enlightenment. So death is
unavoidable. There is a story about two great masters who discussed
teachings, experiences and all that and one asked the other master, ” Since
you are a great practitioner, great teacher, maybe you have a special method
of not experiencing death, please show me that method.” The master said,
“You should not be born. You should not be here at all. Do not create karma.
Once you are born, definitely, you will die one day. This is unavoidable.”
Generally speaking, birth and death are like everyday experience; in the
morning when we wake, it is like birth; when we go to sleep, it is like death.
When we go to sleep, we have no awareness. We do not know what we are
doing. The next day when we wake up in the morning, we remember we
had such and such dreams, that’s all. So it is good to make preparation for
death. It means that we sacrifice our happiness in the morning for the
happiness in the afternoon. We sacrifice our happiness and peace today for
the happiness and peace tomorrow. We sacrifice our happiness and peace
this year for the happiness and peace next year. So why not sacrifice our
happiness and peace this life for the happiness and peace at the time of
death. Especially, when we are alive, we can get a lot of help from others,
from our family, teachers, friends, relatives. At the time of death, we cannot
get any support. We alone have to face it. No matter how dear friends,
relatives we have, they cannot do anything. Therefore, it is very important
to utilize our precious human life and prepare ourselves to die without fear,
to die happily. This becomes the real purpose of life. It is very important
because no matter how much happiness and peace we experience in this
life, at the time of death, it is like a dream, an illusion. When you have good
times during the day, it is just a memory, no substance to it. There is nothing
we can attach to. The same thing applies to at the time of death, if we could
prepare well, organize our mind, develop great wisdom and compassion so
that we die without fear. Otherwise, no matter how much wonderful time
we have during this life, at the time of death, it becomes a dream, an
illusion. Therefore, we need to remind ourselves about our death, not to
make life miserable but rather to awake our wisdom and compassion, to be
a good human being, to be totally sincere to ourselves. Just as we now need
happiness and peace, at the time of death, definitely, we need happiness
and peace. However, it will not happen by itself at that moment. Just like
pushing a computer button seems very easy but preparing that button takes
years of hard and dedicated work. Therefore, we need to prepare now. We
prepare ourselves by developing wisdom, compassion and all other mental
qualities. So at the time of death, it is just like pushing the button. That
button we have to prepare now for dying is like going to sleep. The mind
draws things out. We project outside. Mind sinks more and more inside, we
cannot hear, see or think well. Our body is made up of four elements. All
our functions, senses are based on the four elements – water, air, fire and
earth. When they function well, we are healthy. When they do not function
well, our health deteriorates. When they do not function at all, we are dying.
During that time, it depends on individuals how familiar they are with
different types of meditation techniques, realizing awareness and so on.
When we know those well, it is like going to a familiar place. When we do
not prepare well, we are like going to an unknown place and have no idea
of where we are going. There are lots of fear, doubt and hesitation. When
we prepare well, it is like having visited the place before and we have some
idea of where we are going. When we do not prepare well, we have no idea
and we are lost. Death is inevitable and we all have to go through death.
Therefore, in order to die positively without fear, it becomes very important
to prepare now. Based on wisdom and compassion, we use meditation
techniques to stabilize and organize our mind. Mind brings insights and we
should get to know it, be familiar with it and make friend with it rather than
making enemy with it. During this process, we should transform our
negative thoughts. For example, if we put manure into a field, it becomes so
fertilized that big crops can grow on the field. Similarly, within our negative
thoughts, if we plant the seeds of Bodhicitta, big tree of Bodhicitta can grow
within them. Since every individual is endowed with the seed of
enlightenment, we have the ability and responsibility to awake that
potential, to prepare the button, to push the button, to open the door of
enlightenment and to see our Buddha mind directly. Until we are fully
awaken from our ignorance, we have to make effort and practise patiently.

Law of Karma and Interdependence Origination
by Venerable Khenchen Konchog Gyaltshen Rinpoche
August 20, 1997
Stockholm, Sweden
The philosophy of interdependence origination is a very important subject
because we all live in a relative state in a relative world. This relative state
and relative world constitute the institution of interdependence origination.
We are all interconnected by cause and effect. The result does not arise
without a cause and the effect does not arise from the wrong cause neither.
What our minds are going through right now and what we are going
through in our lives are all arisen from causes and conditions. Karma, a
Sanskrit word translated into action, is included in the subject of
interdependent origination. Action becomes the cause and condition for
manifesting effect and result. For example, walking the first step is the result
of initiation and it becomes the cause of the second step. Taking the second
step is the result of the first step and it creates the cause for the third step
and so on. The philosophy of interdependent cause and condition, cause
and effect is not a Buddhist belief, but rather it is how everything is
constituted and how everything functions universally. We are all
functioning within the institution of cause and effect. Without clear
understanding and awareness of interdependent cause and effect, it is easy
for us to become short-sighted. We perceive this body as permanent, unique
and real. Therefore we attach to ourselves and make effort only to bring
happiness to this body. But how is this body originated? Historically, some
great practitioners, pratyekabuddhas and solitary realizers meditated at the
cemeteries and they saw bones, skeletons scattered here and there and
aroused sad feelings. We cherished this body so much in our lives. We
sacrificed many things for this body. This was the result. They investigated
further by asking where did the bones come from? From death. After death,
we saw bones. Where did death come from? Death came from aging. We got
older and older and when we died, we saw bones. Therefore, bones are not
independent. It depends on death and death depends on aging. Aging does
not necessarily mean old. We are aging every moment right after birth.
Aging comes from birth. We age because we are born. How does birth come
about? It comes from causes and conditions that exist. Anything can happen
within that existence.
Because of ignorance, we fail to recognize our own intrinsic awareness and
as a result our existence is overpowered by grasping. Grasping, holding on
to or to keep, is a powerful mental factor. When we see or hear something
we like, we want to get it or achieve it. Things that we do not like, we would
like to get rid of them. This is a type of grasping. Grasping comes from
craving, craving objects. Craving comes from feelings. Feeling comes from
contacting objects with our 5 senses — we see with our eyes, we hear with
our ears, we taste with our tongue, we smell with our nose and touch with
our body. These 5 senses together with mental form 6 senses. Feeling and
contact come from 6 senses. Six senses in turn come from names and forms.
When we see form, we label and name it. This is a person, a table, this is
beautiful, this is sweet, this is good, this is bad… We do not realize that all
these are just labels and names. Labels and names come from consciousness.
Consciousness creates labels. Consciousness comes from mental formation.
We continuously create karma, mental formation that imprints in our
consciousness. What drives our karma? Ignorance is the root cause of all
these. Ignorance is a mental factor. It is a type of obscuration that prevent
the awareness of mind to perceive wisdom. It obscures the mind. When the
mind is obscured, we see things as real, as substantial and we cannot see
this interdependence and interconnectedness. Originated and unoriginated -
- that which is born free from causes and conditions is unborn,
unoriginated. Everything arises from that unorigination is originated in the
interdependence. Since everything is interdependent, interconnected in this
relative state, all energy and forms are empty. For example, this table here,
is it short or long? If you say that it is long compare to that, then this table is
long. But if we compare it to the base of the stage, the base is longer than the
table, so the table is short. So the table being long is empty. It does not exist.
I did not create emptiness, namely, table being long or short. It is empty by
itself. Being long or short are just labels. Without label, we cannot
communicate. “What is your name?”
“Alexander.”
“Without the name Alexander, we cannot call you. Where is Alexander?”
“is nowhere.”
Everything has a label so that we can communicate and function properly.
Therefore, there is nothing to attach to or hate. We should not attach to
labels — table being long or short. Knowing this, we can free our minds from
grasping, craving. Mind is also empty. For instance, our head does not have
any horn, so we have no mind to project horn to your head. This table being
long is illusion. You eating lunch is also illusion. Your happiness, your
emotions are illusion too. Illusion does not mean negative. This table being
long exists illusory, not inherently, only temporarily when compared to
that. We cannot deny that this is not long compared to this, but not being
inherently long because it is short when compared to the base. Therefore, in
this interdependent relative state, everything that exists is illusory,
temporary, transitory, momentary, impermanent. Experiences are just
illusions and can arisen at any moment. They are all empty. So there is
nothing to attach to, nothing to hate, nothing to compete with, nothing to
reject, no subject or object, no self or others. Because of our ignorance, we
fail to recognize the independence and empty nature among all things.
So our lives start with ignorance. From ignorance, life goes down to the 12-
interdependent link. When ignorance is there, a chain of this life continues
just like a wheel with no beginning and ending, go around and around no
matter what we do. In this wheel, no matter how much we do, we are not
free from suffering. Even if you are very successful in your business and
you can do anything that is expected, are you free from suffering at that
moment. Why? Because we cannot break the chain. Arhats, pratyekabuddas
realized this: everybody, Buddhist or non-Buddhist, is constituted in this
institution of interdependent origination. This is the universal law and it
does not matter who you are. As human beings however, we are specially
gifted with our intelligence. We can utilize our special brains in the best
possible way so that we may have the opportunity to cut the chain of
suffering and confusion and attain liberation. Therefore, knowing the
philosophy of interdependent cause and condition is a special method to
dispel ignorance, cut the chain of suffering and confusion and blossom
wisdom. Right now, we are here and think that we are one solid
independent body. We are not solid independent bodies. Our bodies are
made up of six elements: fire, water, wind, earth, space and consciousness.
All 6 elements have to be balanced. If any of them is absent or imbalance,
we cannot function. Therefore, we are not one piece but a combination of
many pieces. When there is imbalance, we have to balance it through
different ways. For example, when we feel cold, we need more heat. When
we feel thirsty, we need to drink. Suffering and happiness are not
independent. They depend on causes (primary causes) and conditions
(contributory causes). For instance, when farmers farm potatoes, the seed of
the potatoes is the primary cause. To grow potatoes, we need good location,
good soil, good climate and adequate water. They are contributory causes.
Neither one cause is sufficient, we need both to grow and manifest. We look
into ourselves, when we have suffering — physical or mental, we usually
blame somebody else. We have this problem now because of this or that
person. So this or that person is the contributory cause of our problem.
However, the primary cause, the real cause, we planted the seed long time
ago. For example, we have headache due to sunshine and strong wind,
therefore to avoid headache, we wear hats, take pills and avoid sunshine.
However, these are just the contributory causes. The real primary cause, the
karma that causes us headache, the seed of the karma we planted long time
ago . If in case sunshine or wind is the only real cause for headache, then
anybody who goes outside and exposes himself or herself to sunshine or
wind will definitely get a headache. Knowing the philosophy of
interdependent cause and condition is a special method to dispel ignorance,
cut the chain of suffering and confusion and blossom wisdom. When we
clearly know the causes and conditions interdependent on each other, we
can be sincere and truthful to ourselves. We become fully aware of what
karma we are creating. We watch our thoughts and actions carefully and
consciously so that we do not create negative karma. We will wholeheartedly
try to create positive cause/karma and avoid negative
cause/karma. We will have the courage to take responsibility, accept
consequences and to correct and improve our situations. It is impossible to
deny suffering or avoid suffering. We have to accept it and learn from it. We
cannot ignore karma, but we can always purify negative karma. Once upon
a time, a mother who had only one child and that child died. She could not
bear the pain and could not accept that. She held onto the child and put him
on her left shoulder. She went from place to place crying bitterly while
asking “Can you revive my child?” She asked one after the other and
nobody could show her anything. In desperation, she cried in front of
Buddha and said, “Please make alive my child. I cannot accept this. This is
my only child.” Buddha said, “Go and find a house where no one has died in
that house and bring a handful of mustard seed from that same house then
your child will revive.” After hearing this, she left the body of the child next
to Buddha and went from house to house, place to place asking that
question. At the end, she finally realized that it’s not only her child died.,
everybody died. It is nature. So she should accept this because there is no
other choice. The next story illustrates how easy it is to hurt or destroy
others and how difficult it is to help others. It is easy for us to create
negative karma, have negative thoughts such as anger, attachment, pride
and jealousy and it is very difficult indeed to have positive karma , cultivate
positive thoughts such as compassion and loving kindness. Once upon a
time, there is a village in a country. Inside that village, lived a giant demon
who ate human flesh. One day, the demon came and gave the people two
choices. “Either I eat all of you today or I eat you one by one each day.” The
people were all very frightened and decided that it’s better to be eaten one
by one. They suffered so much so they asked Buddha for help. So Buddha
came to the village and met the demon. The demon said, “I’ll eat you.”
Buddha said, ” That is why I am here. But before you do that, I would like to
ask you two questions.” The demon replied, ” What are they?” Buddha
asked, “Can you cut down all the branches and leaves on this tree?” The
demon raised his big knife and cut down all the branches and leaves on the
tree in a short moment. “What is the next question?” asked the demon
impatiently. Buddha said, “Please put all the branches and leaves back to the
tree.” The demon was shocked and stunned. “How can I put them back? It is
impossible. I cannot do this.”, cried the demon. Then Buddha explained,
“You have taken many people’s lives and for you, it’s easy. However, to
keep people’s lives is not easy. Look at your own life. If someone take your
life , how would you feel? Think about it. Meditate on it. If somebody helps
you, how would you feel?” He felt deep remorse and received Buddha’s
blessings and gave up taking lives. The point is that, because of our deeplyrooted
habits, it is so easy to create negative karma and hard to create
positive karma. Some people say, “I believe in karma” or “I do not believe in
karma”. Karma, as mentioned before, is a Sanskrit word translated into
action. Action becomes the cause to manifest effect or result and is not a
belief system. If it is the case that if we believe in karma, there is karma and
if we do not believe in karma, there is no karma, then it is better not believe
in karma, including myself, since we create more negative karma anyway.
Let’s forget it. Just because it is not the case, we cannot deny, reject or ignore
karma. It is a universal law as stated in the Bible — If you plant poison,
poison will grow. If you plant medicine, medicine will grow. Once we create
karma, we either have to experience it or purify it. It is unavoidable. This is
the profound wisdom.
Interdependence and emptiness are not created by Buddha, but rather
Buddha realized how everything functioned within that relative state.
Emptiness does not mean negative or negation. It is a wisdom. Knowing the
interdependent and emptiness philosophy opens up wisdom and provide
great space to develop unconditional compassion, loving kindness. This
great space is unoriginated and infinite. The self-occurring intrinsic
awareness, that dwells there in its natural place of rest, is not sullied by any
flaw.
Indeed, infinite supreme qualities manifest unceasingly from that. This great
space does not depend on anything but we all depend on space. Without
space, we cannot function and the whole planet would not exist. The nature
of mind living in that space is infinite, beyond causes and conditions. Our
lives which is functioning in that mind is unlimited. If we do not know this,
we suffer. Even though we know this intellectually, our minds still wander.
Our minds are controlled by two opposite forces. On the one hand, we
would like to cultivate good thoughts while the other mind resists that. It’s
very difficult to hold positive thoughts. It is because we have been so
habitulize in our concepts and ways of thinking — attachment, hatred,
pride, jealousy, afflicted emotions and so on. The seed of inveterate
propensity has grown so large that we feel that they are natural. They arise
effortlessly when we encounter the proper conditions. We suffer
unnecessarily. Because of our deeply-rooted habits, it will take us a lot of
time, patience and wisdom to fully cultivate positive thoughts and develop
Boddhicitta, unconditional loving-kindness and compassion. Therefore, we
need to do meditation practices–meditate on the interdependent cause and
effect, meditate on impermanence and meditate on the Boddhicitta, in order
to train our mind and to penetrate into the wisdom, the essence of all
knowledge.
Knowledge is infinite, like stars in the sky. There is so much to learn and our
lives are short. We do not have enough time to study them all. Therefore, it
is important to know the essence of knowledge, apply it and put it into
action. Just like Milarepa, who worked so hard, said, “When I know one
thing, it opens the door to everything.” So when he attained enlightenment,
without studying all subjects, he knew everything. He got “the special
button” to push and this button opened up every door of knowledge that
existed in the whole universe. In order to cultivate Boddhicitta, we need
make effort to train ourselves on the six perfections and 10 virtues and
avoid 10 non-virtues. (The six perfections are — generosity, patience,
perseverance, moral ethics, meditative concentration, wisdom awareness.
The 10 virtues are: protecting lives of others, practicing great generosity,
maintaining moral ethics, speak truthfully, harmonizing those who are
unfriendly, speaking peacefully and polite, speak meaningfully, practicing
the reduction of attachment and development of contentment, practicing
loving-kindness and engaging in the perfect meaning. The 10 non-virtues
are: taking life, stealing, sexual misconduct, lying, divisive speech, harsh
words, idle talk, covetousness, harmful thought and wrong view.)
Boddhicitta is a special cause, a special technique to purify negative karma,
open our wisdom and dispel all ignorance which is the root cause of
suffering.

The Four Noble Truths I
The Truth of Suffering
by Venerable Khenchen Konchog Gyaltshen Rinpoche
June 3, 1999
Ratnashri Meditation Center, Sweden
The Four Noble Truths was Buddha’s first teaching given at the Deer Park
near Benares to his five disciples. The Four Noble Truths is the most
fundamental teaching among all the Buddha’s teachings. The Four Noble
Truths are the truth of suffering, the truth of the origin of suffering, the
truth of the cessation of suffering and the truth of the path to the cessation
of suffering.
First, the truth of suffering, Buddha said, “This is suffering, we should
know. Once we know about suffering, then there is no more to know.” Next,
he said, “Since suffering does not arise without a cause, by knowing the
causes of suffering, we would abandon and purify the causes and the origin
of suffering. Once we have purified the causes of suffering, there is no more
to purify and then comes the cessation of suffering. By knowing that there is
cessation of suffering, we would follow the path, attain the path that leads
us to such cessation. Once we have perfected the path, there is no more to
attain and no more path to follow.” This was how Buddha taught.
This evening we will discuss about the truth of suffering. When we study
and practice Buddha’s teaching, there are lots of discussions about
suffering, different types of suffering. Some people may think that
Buddhism is very pessimistic. They do not like to hear about suffering.
However, it is very important because in order to be free from suffering, we
have to know the suffering. Just like when we are sick, we have different
types of diseases and sicknesses. We want to get rid of the disease and
sickness. In order to be free from the sickness, we have to know about the
sickness – what type of sickness we have, what are the causes of the sickness
and then find a way to treat the sickness. Without knowing the sickness, we
cannot free from the sickness. Similarly, to free from suffering, we have to
first know the suffering – what is suffering, what are the different types of
suffering. When encountering some undesirable conditions, we think, “I
don’t like this. Why is this happening to me?” So, basically, we know that
there is suffering. What is the purpose of suffering? We will see in our later
discussion that there is in fact a deeper meaning to suffering. First of all,
every sentient being, including human being, even a small insect, desire to
free from suffering whether one can express it or not, whether one can
explain it or not. The innate nature of the mind of everybody is to desire
happiness and to be free from suffering. That is universal. Because of that,
we make effort and we work hard. We try to train ourselves on different
skills, techniques to bring more happiness and to be free from the suffering.
It is very obvious, whether we are in the spiritual world, business world,
political world, animal world or any world. We all do something, go
somewhere to experience some harmony, peace, joy, happiness, to be free
from undesirable conditions, to be free from suffering. Maybe we do not
know what suffering is. Because of that when we try to free from suffering,
we create more suffering. Some may know somehow that suffering is there.
The reason why we need to dig out different types of suffering, different
states of suffering, is because there is a way to be free from the suffering. If
there is no way to be free from suffering, then there is no use to talk about
suffering. It is better to forget it and just leave it behind. But since there is
the truth to its causes and the truth to its cessation and most importantly,
there is a way, an alternative to be free from suffering, therefore we need to
know, understand, study and analyze about the suffering.
Suffering is not always negative, there are lots of positive things. Suffering
gives us great opportunities to be a realistic person, to be a sincere person,
to develop wisdom and to develop compassion. Just like in a country, there
are many laws. If we violate a certain law, we will have to face certain
consequences. So we better behave well. So that gives us opportunities to
behave sincerely. Similar to this, suffering brings down oneself to the
ground. When there is no suffering temporarily, we are so proud of
ourselves – “Oh! I am so special!” Then when the conditions we face are
undesirable, we suffer and at that time we think – “I am nothing special. I
am just like the rest of the people. Maybe I am the worst person.” So when
we feel that, pride disappears and we think – “What should I do to free from
this type of suffering and undesirable conditions?” We try to find out some
methods. Secondly, our own experience of suffering gives us opportunity to
see all others who are going through similar suffering. In this way, sincere
genuine compassion can be cultivated through knowing, understanding our
own suffering, not just limited to our relatives, friends but to all sentient
beings who go through similar suffering. Thirdly, suffering gives us
wisdom. When we suffer, we try to find out where the suffering is coming
from. We investigate, analyze and scrutinize to find out the causes of the
suffering, to find out whether suffering is independent or dependent on
these factors. When we have the wisdom on the causes of suffering, we have
the wisdom to avoid the causes of suffering as well. Therefore, it is not
enough just to fight against the suffering. It is not enough just to reject or
run away from the suffering. It is not enough just to say – “I don’t want the
suffering. Why is suffering coming to me?” Those are not the solution to be
free from suffering. We need wisdom to understand the suffering and to
avoid the causes of suffering. So suffering is not always bad. It gives us
great wisdom and opportunities. It is a way to wake us up from our deep
sleep of ignorance.
Generally, there is suffering in all the six realms of sentient beings in the
Buddhist cosmology. Within that, we are familiar with the human realm
and the animal realm. In the animal realm, there are many types of animals.
It includes all insects, includes all those who live in the oceans, on land, in
the forest, in the air and so on. It is obvious that there are different types of
suffering in the animal realm. Even in our human realm, we have the
suffering of birth, aging, sickness and death. They are the suffering that
every unenlightened human being is going through. It does not matter
whether one is educated or uneducated, rich or poor. Even for rich people,
they do not get what they want. They get what they do not want. Even
highly educated people get aged, get sick and finally die too. So those are
the types of suffering that is unavoidable. This is how we go through the
wheel of being. We will study all these further in our next talk. Through
studying the Dharma, we know how to relate to these things which we
cannot avoid. There must be a way to deal with these in a positive way
rather than in a negative way. This is the basic reason why the first Buddha,
Prince Siddhartha renounced his rich kingdom and happy family life in
order to seek the truth. When Prince Siddhartha was in his 20s, he came into
contact with a person who was old and he wondered who that person was.
The next day, he saw a person who was sick and full of pain. The other day,
he saw a person who had died and all the family surrounded him crying.
The last day, he saw a person who had renounced samsara looking for
liberation and peace. Seeing that life is full of suffering, he began to look for
something more. These conditions gave him great opportunities to ask
many questions. Since he was very young in a rich kingdom with good
environment, he never thought of those conditions before. So he gathered
the ministers and asked who those people were and wondered if they went
through those conditions individually or if everybody had to go through
them. The minister explained – “We all have to go through them. Even
though right now, you are so young, healthy, intelligent, talented in such a
rich kingdom, you also have to go through old age, sickness and death too.”
So this kind of consideration led him to develop a strong sense of
detachment from pleasure. He renounced his kingdom. He renounced his
family life. He renounced the family life, not out of despair, he had a very
happy life. And yet when he saw the sufferings of life, recognizing that no
matter how great one’s indulgence in pleasures of the senses might be,
eventually one would have to face these sufferings. He renounced the
kingdom not because he did not care for the people around him, but out of
great wisdom and great compassion. His renunciation was based on the
recognition that all existence was suffering and would like to look for the
ultimate answer to free all sentient beings from suffering. For six years, he
went through such a great hardship without food, without clothes. He was
not happy either. When he was so rich, so powerful and had time, there was
no solution to be free from suffering. Now when he went through great
hardship with perfect meditative concentration, there was no complete
solution to be free from suffering. So after all these experiences, he asked
himself what the real solution would be, to face all different types of
suffering in a positive way and not to experience suffering. Finally, he
realized that mind is the one. When we know the mind totally, then it is the
time to be free from suffering. When the mind is deluded, through
ignorance, through confusion, we create the causes of suffering. As a result,
we suffer. When our mind is enlightened, free from the boundaries, free
from delusion and negative thoughts. In this way, we do not create the
cause of suffering. When there is no cause of suffering, then suffering does
not exist. Because of that, Prince Siddhartha meditated one-pointedly and
achieved complete enlightenment, Buddhahood. At that moment, he said, “I
actualized such great nectar, the nectar that can transform all suffering and
the causes of suffering, which is very profound, that is the mind. Mind is
very profound, free from elaboration, like a sky, like space. It is
uncompounded, uncreated. There is luminosity, there is total peace. That is
the one that I actualized.” It was not easy to understand and there were
many people who requested Buddha to talk about these things. He blessed a
few for some weeks, but there were lots of other people who requested him
to perform the teachings so he taught the teachings – The Four Noble
Truths. It was not that he realized what he did not have. He realized what
he had from the beginningless time and that we all have. All sentient beings
desire to be free from suffering. There is no question, no doubt about that.
We all desire to have happiness. Even small insects, small bugs running
here and there, they all want to have happiness, pleasure and peace. We
human beings are the same. Why? It has nothing to do with the belief
system, Buddhist, Christians or anyone who does not believe in anything.
We all desire to have happiness. We all want to be free from suffering. The
reason is because we have the Buddha nature, the seed of enlightenment.
The Buddha nature that we have is very profound, free from elaboration,
boundless, limitless. It is uncompounded in nature and possesses total
peace. But since we have not actualized it, even though it is within us, we
do not see it. We have not experienced it. We have not revealed it. Our mind
is deluded and confused. Through confusion and ignorance, we go to the
wrong place and we suffer. Therefore, to reveal that, we need to know the
nature of suffering, the cause of suffering, in order to free from the
confusion and delusion. When we know the causes of suffering, we can
purify the causes of suffering and then we would come to the right place.
Through that, we would understand who we are originally. So there are
ways to go back to our own home clearly without confusion or delusion.
Therefore, it is important to know about the suffering. After all, we do not
want suffering anyway and would like to make all efforts to be free from
suffering and to bring happiness, joy and peace to our mind.
Here is a story. At the time of Buddha, there was a young woman who got a
child. One day, the baby got sick and she tried everything to help the baby.
She went to the doctor and asked for all kinds of medicine. The doctor told
her that the baby would die. She could not accept it at all. She asked the
doctor why he could not heal the child. The doctor said that he had tried his
best. She met a spiritual master on the way and asked him to pray for the
child. His prayers did not answer her wishes. She went around to many
different places, meeting many masters and asked them, “Why did my child
die? I cannot accept my child’s death. I want to bring my child’s life back.”
No one could help her. She finally came to Buddha and there she cried, “I
cannot accept my child’s death. I want to bring my child’s life back. Please
do it.” Buddha with great wisdom and compassion said to her, “I
understand your feeling. I know what you are going through. Perhaps there
is a way to help you to get help. You just leave your baby’s body here. I will
watch it. You just go to different places, different houses and try to find a
handful of mustard seeds in a house where nobody has died. Then maybe
we can do something about your child. At that time, there was no public
hospital. Everybody was born and died in their home. She went around to
many houses and asked for a handful of mustard seed where nobody had
died. The whole day passed and she could not find any such house. There
was somebody who had died in every house that she went to. A child,
whose parents had died early, told her bitterly, “I am alone. I am suffering
so much. I miss them so much but I could not help.” In another house, there
was a couple whose child also died. They said to her, “We could not accept
it but there was no choice. We went through so much agony and suffering.”
She found out that in every house she visited, there was somebody who had
died. She finally gave up and she thought to herself, “It is not just my child.
Everybody die. Some died when they were old. Some died when they were
young. Some died when they were just born.” She got a relief from the
thought that she could not accept the death of her child. She came back to
Buddha and said, “I could not find a mustard seed from a house where
nobody had died.” Buddha said, “You see, everyone goes through this. No
matter if you are young or old, just saying that I cannot accept it, is not the
answer for you to free from the suffering. It happens not just your child.
One day you also have to go through this path. We all go through this. But
we should learn how to accept this condition, this situation in a positive
way. Develop compassion to all those whom you have met in different
houses and had that kind of experience. You saw in their mind how much
agony, anguish and suffering there was. In order to develop compassion,
you should have the wisdom knowing how this can happen.” She
completely changed her mind. She studied about the samsara and how to be
free from samsara. Buddha taught her method how to meditate and how to
understand her own mind, how to free from the suffering. This is an
example showing how suffering can give us wisdom to see things clearly
and to awaken our minds. When we know how to accept suffering, then we
know how to be free from suffering. When we do not know how to accept
suffering, then small suffering becomes big suffering.
There are three types of suffering, namely, suffering of suffering, suffering
of change and suffering of conditions (pervasive suffering). First, suffering
of suffering includes physical sufferings and mental sufferings. All sentient
beings in the six realms experience suffering of suffering. Some are actually
experiencing suffering and some are on the way to suffering. Every sentient
being makes great effort to be free from suffering. In human realm, we have
the suffering of birth, pain, sickness, aging, death and so on. Birth is
suffering not only because of the physical pain suffered by the infant but
also because birth is a gateway to other sufferings such as sickness, old age
and death. There is mental suffering of separation from our loved ones,
suffering of contacting those whom we dislike and those who dislike us,
suffering of frustrated desire such as not getting what we want and getting
what we do not want. Even those who are most successful in their lives,
whether in the business, political or scientific world are not free from this
type of suffering. Some, in order to free themselves from suffering, create
the cause of more suffering. We struggle to gather things that we want and
then struggle to protect the things that we have. In fact, in our human realm,
we may also experience conditions as if we were born in the other realms.
Picture yourself in a desert with no water and heat waves so powerful that
you feel like you are burning or being cooked in an oven. Such a sensation
feels interminable, even if it lasts for a short time. This is like a hot hell
realm. Sometimes, when you are on a snow mountain in a blizzard, there is
no place to hide from the wind. Your clothes are inadequate and your feet
and hands freeze. Again, even if this actually lasts for a short time, you feel
it is forever. That is like a cold hell realm. Sometimes, you take a long
journey and become completely exhausted with no food to eat and no water
to drink. There are no restaurants around. You feel you are starving to death
and dying of thirst. The complexion of your body changes. You feel so
skinny and lean. This is like the experience of the hungry ghosts.
Sometimes, you are overpowered by other people or enslaved with no
freedom to express your wishes or feelings and you feel stupid, incapable of
doing anything. You do not know what to do or how to behave. This is like
the suffering of animals. Sometimes, your mind is completely overcome
with jealousy for another’s dignity, wealth or prosperity. You become
overwhelmed by these thoughts and take action to harm others, but the
result brings you more suffering. This is like the life of the demi-gods.
Sometimes, you feel so peaceful and happy. Everything goes well and you
are proud of this situation. You become dominated by the thought that,
“There is not anyone like me.” Even if you experience this for a long time,
still you feel it was a short moment. Later, particularly at the time of death,
so much suffering is caused by having to part from pleasant conditions. This
is like the suffering in the god realm.
The second type of suffering is the suffering of change. Our temporary
happiness, pleasure and achievement in the unenlightened state are called
suffering of change because they do not last long. They change into the
suffering sooner or later. For example, when we have a set of very nice
clothes to wear, we feel good. We get some kind of happiness and pleasure
from the nice clothes. However, if you wear it every day, you will feel
uncomfortable. So it does not give you complete happiness, complete
pleasure. Therefore, your closet has many clothes, hundred of clothes to
choose from. When you are interested in something in life and you think
that it is very important to achieve, you attach to it and make all effort and
sacrifice everything. We go through all suffering to achieve all that. Once we
have achieved that, the happiness does not last long. So it is not the real
source of happiness. There is fear to loose it and there is hope and
attachment to keep it, which bring us the suffering. The characteristic of
existence is impermanence. Our bodies are impermanent and they are
subject to constant change. Our mental states are impermanent, at one
moment we are happy and at another moment we are sad. Our relations
with others are impermanent – friends become enemies and enemies
become friends. Our possessions are also impermanent. Those things that
we dearly love such as our homes, our cars, our clothes are all
impermanent, all of them will decay and eventually be destroyed. Our
human life is like a flash of lightning or a waterfall. There has never been a
single living being who has escaped death. Buildings, rivers, mountains and
oceans are all impermanent. This process of constant change of all things
goes on constantly even without us noticing it. Therefore, craving to keep
such temporary happiness and pleasure lead us to suffering.
There is one more profound nature of suffering, namely, the suffering of
conditions or the pervasive suffering. As long as we have ignorance and
delusion, suffering is bound to come. Ignorance and delusion arise because
of the failure to see things as they really are. So long as we have not
developed our ability to concentrate our mind and penetrate into the true
nature of phenomena, we are ignorant of the true nature of things. Even a
very successful politician or the head of the country under the democratic
system has to work so hard, go through many rounds of elections to achieve
the position. Is he or she completely happy and free from suffering? When
we achieve what we want, still we suffer. Suffering is bound to come. We
are definitely not free from suffering. No matter which state of samsara we
are in, our existence is propelled and perpetuated by ignorance and its
mechanism described by the twelve links of interdependent origination and
there is suffering so long as we do not know how to dispel our ignorance.
Therefore, we have to purify our ignorance, delusion and obscuration. The
way we perceive things and the way things actually are, can sometimes be
different. That is why two different persons can perceive the same thing in
completely different ways. The way we perceive things sometimes involves
delusion. Ego, for example, is just a habit. We are so habitualized with our
ego. But when we ask where our ego is, we cannot show it. We cannot find
it. Ego exists because of our attachment to the ego. Ego makes you work and
do things to identify yourself. Ego asks you to be special. Therefore, in order
to free from the suffering of conditions, we need to first know the suffering
and from that develop the wisdom to understand the causes and conditions
of the suffering. Based on the wisdom, we practice compassion both for
ourselves and for others. Suffering is a mental state. We create the causes of
suffering. Because of the causes of suffering, we suffer. Therefore, instead of
projecting outside, we bring back our mind. We make effort to purify the
causes of suffering. When suffering comes, instead of fighting outside or
inside, we look into our mind. This temporary suffering actually gives us an
opportunity to wake up from that state. We make effort to examine carefully
what we can do to free from the causes of suffering. In this way, suffering is
not bad. Rather, suffering is very useful. It gives us the genuine motivation
to develop renunciation to the causes of suffering, to develop an
enlightened motive of Bodhicitta. Seeing that all beings experience the
suffering of samsara, wish to be free from suffering and to attain ultimate
happiness, we are encouraged and dedicated to purify the causes of
suffering, to strive to attain Buddhahood in order to liberate both ourselves
and others. This motive gives us the realization of emptiness, the added
force that will bring us to Enlightenment.
What should we do when anger comes? It is important to know how to live
with anger. First of all, all phenomena are impermanent, temporary and
subject to change. Everything changes every moment. That is why we start
getting old the moment we are born. Just because of impermanence, any
type of suffering that we are experiencing, going through, is also
impermanent, subject to change. Without grasping, without seeing it as
substantial, we should see anger as impermanent. No one can be angry all
the time, twenty-four hours. Anger comes suddenly due to some causes and
conditions, maybe some people have made some mistakes or maybe we met
some people that we do not like. Anger arises because of causes and
conditions. It does not arise independently. Look at the nature of
impermanence like waves in the ocean. When there is wind, the waves arise
and then dissolve back into the ocean. So when the anger arises in the mind
due to causes and conditions, it dissolves into the mind. When it is
dissolved, even if we are attached to the feeling and holding onto it, actually
the piece of anger is already gone and disappeared. There is no trace left just
like when we draw in the ocean, the drawing would not stay. In the same
way, anger comes and disappears any time. It only creates a cause of
suffering both to ourselves and to others. Look at how that temporarily
arises and dissolves. When it dissolves, it disappears into emptiness just like
when we have a headache, it is so painful and we do not like it. The next
day, when the headache disappears, it does not exist. It is empty in nature
and it is selfless. It does not have any background. It is just a type of
suffering and it does not have its own identification. It cannot stay all the
time in a concrete way. When we see that the nature of anger is selfless,
there is no need to express the anger to others and there is no need to
express anger. Just look at it as an illusion. This is a very good way to
handle our anger and everybody can use it. So this is how suffering gives us
insight, suffering is impermanent, suffering is suffering and the nature of
any suffering is emptiness.
By detailed explaining the suffering is not meant to depress people. Rather,
it makes the very important point of carefully identifying suffering. If we
fail to recognize the very nature of suffering, that which we are making all
efforts to free ourselves from, then we would not know how to free
ourselves from suffering. So instead of feeling depressed, overwhelmed or
negative, or ignore it or run away from it, we should try to contemplate on
the subject well. Awaken! Your mind has been sleeping in samsara for a
long time. Recognize what kind of place you are in and make all efforts to
flee from samsara. Renounce the causes of suffering and purify the causes of
suffering. Renunciation does not mean negative, not eating food, not
wearing clothes, not taking responsibility. Renunciation means to renounce,
to give up the causes of suffering – to give up temporary comfort,
temporary happiness, temporary fame or temporary success. Prince
Siddhartha’s renunciation of his kingdom did not mean that he gave up his
responsibility of the kingdom, rather he took the responsibility of all
sentient beings’ welfare. Instead of benefiting just a few in the kingdom and
making them temporarily happy, he had the courage to give up his
kingdom and totally dedicated himself to attain enlightenment for the
benefit of all sentient beings. It is very difficult for us to give up these
things. It is not easy because we are so attached to our lives and our
temporary happiness and possessions. It takes courage and dedication. It is
not just a matter of a few years. It may take a few life times. For beginners
who do not have any meditation teachings and practices before, you may
feel hopeless. You feel that you are completely overwhelmed and enslaved
by suffering. In this case, meditation practices are very useful. Meditation
practices are important because they give us motivation and strength to
overcome the difficulties and uproot our habits. Meditation practices help
us to purify the causes of suffering by concentrating, organizing, stabilizing
and strengthening our mind in order to penetrate into the true nature of
phenomena. The Four Foundations (the four ways to turn the mind) are the
most important basis and foundation for our meditation practices. Without
them, our meditation would go to the wrong place. The Four Foundations in
short are the precious human life, impermanence, interdependence of
causes and effects, and the suffering in all six realms. They help to turn our
mind from samsara to Enlightenment. We need to know them well,
investigate and contemplate on them well. With this foundation, we practice
meditation on the emptiness nature of all phenomena. A well-qualified
master is necessary to guide your practices. For those individuals who have
accomplished well in their practices, suffering is very useful to enhance
their practices. This is how suffering can cultivate our mind and perfect our
motivation to attain Enlightenment. We work hard anyway to free from
suffering to achieve temporary happiness so why not work hard towards
the total freedom from suffering, for the total realization, for Enlightenment.
This concludes our discussion on the truth of suffering.

The Four Noble Truths II:
The Truth of the Causes of Suffering
by Venerable Khenchen Gyaltshen Rinpoche
June 8, 1999
Ratnashri Meditation Center, Sweden
It is obvious and clear that there is suffering, different types of suffering.
General sufferings for human beings are birth, aging, sickness and death; as
well as not getting what we want and getting what we do not want.
Everybody goes through those experiences. It is important to know different
types of suffering. However, it does not help just to struggle with the
suffering or denying the suffering. ” Why is suffering happening just to
me?” Knowing about the suffering wake us up to find out what the causes
of suffering are and what we can do about it. It is like when we have a
special type of sickness. It is not enough to just not accept or struggle with
it. We have to find out what kind of sickness it is and especially what causes
the sickness and what the available treatments are. In the Buddhist
cosmology, there are three realms or three worlds: desire world, form world
and formless world. In this desire world where we are now, there are six
realms: hell realm, hungry ghost realm and animal realm which make up
the three lower realms; human realm, demigod realm and god realm which
make up the three higher realms. In the form world, there are four different
types of meditative states and likewise in the formless world, there are four
stages as described in the Buddhist Abhidharma teachings.
You may ask, “What are the causes of all these realms?” There are different
names to these causes: the origin of suffering, the contributory cause and so
forth. Anyhow, basically, these different types of causes are created by the
mind, speech and body. Through positive thoughts or negative thoughts,
we create karma causes. When we put the thoughts we cultivated into
actions by the body, speech and mind, we create karma. So all these arise
through different types of causes or karma. Karma is action, the action we
performed by our mind, speech and body. Through that action, it becomes a
cause to manifest the result or effect. The action together with its effect or
fruit are sometimes known as the Law of Karma or the Law of Cause and
Effect. Similar actions will lead to similar results (reaction). Wholesome
actions will lead to wholesome effects and unwholesome actions will lead to
unwholesome effects. The fruit of karma may ripen at different times: this
life, next life or future lives depending on causes and conditions. However,
the effect (reaction) of any action will not be lost. So karma is not some
special thing. Sometimes when some big thing happens, we say that “Oh! It
is just my karma!” That is because we do not think that everything is
manifested from the karma causes. In reality, whatever happens in our
everyday life, whatever we go through or experience is manifested from the
karma causes. For example, when we say something, we will get a response.
That kind of response is the reaction to speech. In fact, karma can be
explained within the philosophy of interdependent origination. All
phenomena in this universe arise due to the coming together of many
causes and conditions. They disintegrate when the causes and conditions no
longer are present. So all phenomena, causes and conditions, causes and
effects are interdependent and interrelated in a complex and yet orderly
fashion. It is a very profound subject. Karma is not just from previous lives.
Of course, it can be from previous lives, but mostly it is from this life.
Whatever we do on a day to day basis, that action becomes a cause that
links to the manifestation of certain result. This is basically what karma is.
This very interdependence and interconnectedness of causes and results
show that suffering itself is not an independent subject. It is something
dependent, dependent on causes. Happiness, peace and joy are also
dependent on causes. Therefore, it is very important for us to choose the
positive causes instead of the negative causes. When we create negative
karma, we suffer. What it means is that our own suffering was created by
ourselves and there is nobody to blame. Milarepa once said, “We all desire
to be free from suffering, but to be free from suffering, we create the
suffering.” For example, we drink wine or beer to get some relief. But we
drink so much and the habit gets so strong that it is difficult to give up. As a
result, we suffer, our family suffers, our friends suffer. So our own drinking
of alcohol is basically to have some pleasure, to have some fun, to have
some happiness, but in reality, it invites suffering. This is what Milarepa
meant “To be free from suffering, we create suffering.” So in this desire
world, we all do like that. We are doing that repeatedly without realizing it.
Similarly, some people like smoking because it gives some special pleasure.
In reality, smoking ruins our health. But we do not really realize it. So in
samsara, the world of existence, we are in that state.
In the nature of karma world, roughly, there are ten non-virtues and ten
virtues which create the positive and negative karma. The ten non-virtues
are divided into three groups: physical, verbal and mental non-virtues.
Physical non-virtues include taking lives (both human beings and nonhuman
beings like animals and so forth), stealing and sexual misconduct.
Verbal non-virtues include telling lies, giving divisive speech, using harsh
words and engaging in idle talks. For example, we tell lies in order to
protect something or to get something, but when people find that out, we
create the suffering. Divisive speech divides people. Using harsh words can
destroy other people’s hearts. Engaging in idle talks not only wastes time
and energy, but also gathers a lot of non-virtues since mostly we talk about
somebody. Mental non-virtues are covetous thoughts, harmful thoughts and
wrong views or ignorance. Covetous thought is related to attachment.
Harmful thoughts can be from hatred, jealousy and resentment. Wrong
views or ignorance includes not believing that suffering and happiness are
caused by non-virtues and virtues, not believing that one can attain the
Truth of Cessation when the Truth of the Path to the cessation of suffering is
practiced, not believing in the three jewels – Buddha, Dharma and Sangha
and instead slander them. So these are the ten non-virtues which create the
cause of the three lower realms: the hell realm, the hungry ghost realm and
the animal realm. These realms are created by these ten non-virtues
depending on levels. If we created very heavy non-virtue then it can become
the cause of the hell realm. Hell realm is not necessarily a special place. It
can be experienced by any individual. So in order not to experience these
lower realms in this human life, we have to free ourselves from these ten
non-virtues. Now, let us talk about ten virtues. The ten virtues are just the
opposite to the ten non-virtues. They are also divided into three groups:
physical, verbal and mental virtues. Physical virtues are protecting others’
lives, practicing generosity and keeping moral ethics and disciplines. If you
perform these virtues, people respect you, trust you and would like to get
close to you. This becomes the cause of peace and harmony. On the other
hand a person who has slaughtered or killed others, people in general
would generate some special bad feeling towards him even though he has
not done any special harm to them. Four virtues from the speech are
speaking truthfully, giving harmonious speech that bring all people
together, speaking peacefully and politely, and lastly talking meaningfully.
If we perform these four aspects of virtuous speech, it becomes a cause of
peace, harmony and happiness. The virtuous thoughts of the mind are the
cultivation of contentment, loving kindness, compassion and the
engagement of the perfect meaning. Contentment means that whatever we
have, we just rejoice and be happy with that. It does not mean that we do
not work or not make effort. It simply means that whatever we achieve, we
rejoice and be satisfied and happy with that. It does not matter how much
you have, but it matters how much you appreciate. If you do not know how
to appreciate, even if you own the whole world, there is no peace and no
satisfaction. If you know how to appreciate and be content with what you
have, this brings joy and peace in the mind. Every sentient being wishes to
be free from suffering and to have peace and harmony. The moment we
have sincere loving-kindness and genuine compassion, at that very moment
we experience peace, joy and harmony in our mind. Further, when we have
the right view, the mind is free from ignorance and delusion. So these are
the three virtues from the mind. When we have these ten virtues, that
becomes the cause to be born in the higher realm in the next life. Even in
this life, we are already in the higher realm, higher state or higher
consciousness. This is not just a Buddhist culture and belief. This we should
see as the universal law. Through the ten non-virtues, no matter who we
are, whether we believe it or not, that becomes the cause of suffering. When
we practice the ten virtues, no matter who we are, that becomes the cause of
peace, joy, happiness and harmony. This is the universal law of cause and
effect The basic cause of suffering is the practice of non-virtues and the basic
cause of peace and harmony is the practice of virtues. Above the ten virtues,
if one has powerful mind and meditative concentration in equipoise, then
comes the four form god worlds with four meditative concentration states
and four formless god worlds with another four meditative states. In the
formless worlds, there is no physical form, it is all mental state, mental
formation. The meditative states in the formless worlds are the state of
limitless space, the state of limitless consciousness, the state of nothingness
and the state of neither perception nor non-perception. All these eight
meditative concentration states are based on one-pointed virtuous mind. So
this is how all these realms are created through different types of causes.
Phenomena arise due to the coming together of many causes and
conditions, and disintegrate when the causes and conditions are no longer
present, therefore, when we no longer create the causes and conditions for
suffering, suffering will eventually cease. In order to be free from samsara,
first, we have to work with our own mind because mind is the one who
creates all this. Then from that mind, come physical and verbal actions. We
create more and more causes, one after another, constantly in this way.
Therefore, we have to look back into our own mind. First, we have to purify
the ten non-virtues which are the causes of suffering; the non-virtuous
thoughts as well as non-virtues of body and speech. Abandon and
discontinue those actions by practicing the ten virtues which are the causes
of peace, harmony and happiness. On the basis of ten virtues, we study
more about interdependent origination and emptiness. Causes and
conditions are connected, interdependent. It functions in the following
manner. Dependent on A, arises B. Dependent on B, arises C. When there is
no A, there is no B; when there is no B, there is no C. Because of ignorance,
one fails to recognize the clear, intrinsic awareness of mind which is unborn,
unoriginated. This loss of consciousness gives rise to an anxious state of
apprehension. Then from the successive solidifying of habitual patterns
comes the evolution of cyclic existence in the usual progression. First,
dependent on ignorance, arises rebirth producing mental activities or
karma. Dependent on mental activities, arise rebirth consciousness.
Dependent on consciousness, arise mentality-materiality. Mentality refers to
factors of the mind–feeling, perception and mental formation. Materiality
refers to the physical body, that is, all its organs, body system and functions.
Dependent on mentality-materiality, arises the six-fold base which includes
eyes, ears, nose, tongue, body (the five sense organs) and mind. Dependent
on the six-fold base, arises contact. Contact is the interaction between the
internal six-fold, the external six-fold base (which includes form, sound,
smell, taste, tactile objects and mental objects) together with consciousness.
Dependent on contact, arises feeling which can be pleasant, unpleasant or
neutral. Dependent on feeling, arises craving. Craving can be sensory
craving, craving for continued existence or craving for self-annihilation.
Craving manifests in numerous forms through the combination (interaction)
of the three types of craving, the internal and external six-fold together with
the three times (past, present or the future). Dependent on craving, arises
clinging or attachment. There are numerous forms of attachment–
attachment to sensuous pleasures, attachment to wrong and evil views,
attachment to merely external observances (rites and rituals) and
attachment to self or a lasting soul-entity. Dependent on clinging, arises
becoming or karma-resultant rebirth process. Here comes the appearance of
the five aggregates–form, feeling, perception, mental formation and
consciousness in the mother’s womb. Dependent on becoming, arises birth.
Dependent on birth, arises aging and death. Dependent on aging and death
arises sorrow, grief, lamentation, pain and despair and thus arises this
whole mass of suffering. Thus, ignorance, mental activities (karma), craving,
clinging and becoming (karma) constituted the five causes of the past. These
five causes of the past set conditions for the five effects of the present,
namely, consciousness, mentality-materiality, six-fold base, contact and
feeling. In the same way, ignorance, mental activities (karma), craving,
clinging and becoming (karma) of the present set conditions for the five
above effects of the future. This process of cause and effect continues ad
infinitum. Only when ignorance is completely replaced by wisdom, then
comes the entire cessation of rebirth producing mental activities. Through
the entire cessation of mental activities, rebirth consciousness ceases and so
on until the cessation of this whole mass of suffering. This is a brief
discussion on the interdependent origination or the twelve interdependent
links. Buddha once said, “When we really know the interdependent
origination, it is the same as knowing the Buddha, the Dharma and the
Sangha.” It is because by knowing the interdependent origination, our
delusion is dispelled. When we are determined to purify and remove our
obscurations: obscurations of our habitual patterns, obscurations of karma,
obscurations of mental afflictive emotions, we are already practicing the
Dharma. Through studying and practicing the Dharma diligently, patiently
and with perseverance, one day, we dispel our ignorance completely and
we become Buddha. Once people know that everybody has the opportunity
to become Buddha, people study and practice the Dharma and in this way,
we become the Sangha. Therefore knowing the interdependent origination
is the same as knowing the Buddha, the Dharma and the Sangha.
Interdependent or interconnected has a very subtle meaning. Everything is
interdependent and interconnected. For example, left and right are
interconnected. Without right there is no left and without left, there is no
right. Good and bad are interconnected in a similar way. There is good
because there is bad, there is bad because there is good. If there is no good
thing, there is no bad thing. Not knowing this interdependent nature of all
phenomena, we are so attached to the good things and we hate bad things.
It is because we are so habitualized, but in reality, for some people the good
is bad and for some other people, the bad is good depending on how
individuals are habitualized. It shows that there is no one designated or
permanent good or bad. It is all interconnected, in a relative state. There is
no absolute good existing and there is no absolute bad existing either. They
all exist and function in a relative state non-substantially. In this way, all
phenomena exist and function just like an illusion, a magical display.
Illusion is not something we create as illusion but rather, everything
functions like an illusion. When we realize this, our perception is closer to
how phenomena in reality function. Otherwise, there is a big gap between
the way we perceive and the way phenomena actually function. When we
perceive phenomena as real, concrete or substantial which, in reality, do not
function at all in that way, we suffer. We try to create something, which is
real, solid and permanent, but it does not exist. Thus, we struggle in
between. And then everything changes upside down. When everything
changes upside down, we get upset. So what we have to do is to know and
realize how in reality all phenomena function. They function connectedly,
interdependently and impermanently. Everything changes momentarily
depending on the coming together and the disintegrating of the causes and
conditions. There is big change, small change and subtle change. All
phenomena basically exist only in one single instant. They arise, function,
decline and disappear momentarily, simultaneously. When we see this
nature, you see really how everything functions as illusion. Thus, dispel our
delusion. There is a story about a woman who wanted to have a child.
Because of her strong mental desire, she had a dream one night. In her
dream, she gave birth to a child. She was very happy. “Oh! I got a child!” In
the dream, she stayed with the child for several years. After some time, the
child died and she was very upset. She cried and cried. When she woke up
from the sleep, literally, her clothes were wet from the crying. Now, did she
really give birth to the child or not? What do you think? In the dream, she
really got a child and was really happy. After some time, the child died and
she was very upset. Is that true or not? What do you say? It was true until
she woke up, because it was true that she gave birth to a child and she was
very happy. When the child died, there was true suffering. When she woke
up, she realized, ” Oh! I had such a strange dream!” So, it was not true. In
fact, the manifestation of all phenomena is like that too. The state that we
are in now is like living in a dream world. When we wake up from that
state, we say, “It was just a dream that I had and that dream was not true.”
We may think that this world is true. But this world is also a dream. For one
month, you work very hard, make lots of effort and have a hard time. When
that month has passed, you become very happy. So the hard time that you
had does not exist in this month, so it was a dream, just an illusion. When
the causes and conditions are present, we experience this and that and as
soon as the causes and conditions go, they no longer exist. This is how all
phenomena are impermanent, interconnected and interdependent.
This shows that phenomena do not have any substantial existence. In other
word, any existence is only an illusory existence arising due to causes and
conditions. Although it exists, it does not exist substantially. “All dharmas
(phenomena) exist due to the coming together of the four great elements.
They are earth, water, fire and wind elements. The four great elements are
fundamentally empty and the five aggregates – form, consciousness, feeling,
perception and mental formation are non-existent.” This was Buddha’s
explanation of the nature of all phenomena of this world and universe after
he attained Enlightenment. Emptiness means that phenomena has no
substantial, independent and permanent self, but rather everything exists
temporarily, interdependently in a relative state. In particular, as discussed
above, our body, consciousness, feelings, five aggregates are the coming
together of many ever-changing causes and conditions. Failure to see that
due to our ignorance, all phenomena, particularly oneself, are perceived as
permanent, unique and real. Dualistic grasping of self and others develops.
Because of that, attachment to oneself and the things that one desire
develops. Anything that arises which is contrary to what one desires is
received with aversion and one becomes very protective. There is endless
dualistic grasping at subject and object. When the fruit of clinging ripens,
rebirth occurs in the realm of pretas afflicted with cravings, experiencing
frightful hunger and thirst. When the fruit of aversion ripens, there comes
the terrible suffering of burning and freezing in the hell realms. As one’s
mind becomes swollen with arrogance, the ordinary attitudes of competing
with and belittling others give rise to powerful mental states of pride, so
that the suffering of strife between self and others is experienced. When the
fruit of that karma ripens, rebirth occurs in the realms of gods who will
experience the eventual fall from that state. We struggle constantly in these
unending realms. Therefore, numerous sufferings arise due to the
attachment to our ego. When we cherish it so much, sacrifice so much to
please the ego which in fact does not exist, we suffer tremendously. Fear
comes from ego since we are so afraid to lose it. Ego is just mental
projections which come from dualistic grasping thoughts of self and others.
Opposite to this is selflessness. Selflessness does not mean to deny the
meaning or the value of life, it simply means that self does not exist
independent of causes and conditions. It frees us from self-attachment and
all other sufferings that follow. It dispels the ignorance which veils the true
nature of mind which can be described as non-discriminating, openness,
boundlessness, non-substantial, impermanence, non-conceptual, penetrated
with wisdom, loving kindness and great compassion. Since afflictive
emotions have been habitualized for a long time, the seed of inveterate
propensity has grown so large, that we feel they are natural. They arise
effortlessly when we encounter the proper conditions. Therefore, we need to
make great effort to purify and release the bad habits and to practice the ten
virtues which are the causes of peace, harmony and happiness and to avoid
the ten non-virtues which are the causes of suffering.
Afflictive emotions like attachment and hatred are very difficult to release.
Since all phenomena are empty, non-substantial in nature, it shows that the
nature of our delusion is also empty depending on causes and conditions.
For example, suppose that we would like to know about a mechanical
machine. First, we do not know. This not knowing is called ignorance. Now
we study it and we get to know the machine. “Now, I understand what it is
made up of, its functions and how to operate it.” Now, the ignorance of not
knowing is gone. Where has it gone? It has gone nowhere and this is called
emptiness. As long as we do not know, we have ignorance. Ignorance
obscures the clarity of the mind. It is like when there are clouds in the sky,
we cannot see the sun, moon or stars. As soon as the clouds disappear, they
manifest. Likewise, the clarity of our mind is obscured by the ignorance,
delusion. Knowing the machine, that knowing quality is within our mind
and it does not come from outside. We just have to study it diligently to
bring out our wisdom to dispel the ignorance. Therefore, when we know the
dependent arising, like the right and left, of all things, there is nothing to
attach. When everything is interconnected, it is just a matter of labeling. We
just put labels on the phenomena and there is nothing to attach. When there
is nothing to attach, there is nobody to hate. Through that, our ignorance is
dispelled and mind becomes free. So this is how to achieve freedom. In
particular, when anger comes, look into the mind and recollect the
emptiness nature of anger and there is nothing to attach. It is just
temporary, momentary depending on the causes and conditions. At one
moment, somehow, it pops up so strongly that you are completely
dominated and enslaved by the anger, you feel miserable. Then when it
disappears, we feel good again. It is like morning dew on a blade of grass,
evaporates like an illusion. Rather than getting upset or worrying about it,
just see it as the true nature of that phenomenon. Accept the change and
allow it to happen. Release the attachment. Try to build the strength of the
mind in this way. At the same time make effort to create the causes of peace,
happiness and harmony by developing loving kindness and compassion for
all sentient beings (Bodhicitta). This altruistic mind is so precious and
powerful that it transcend and purify all the negative thoughts and
delusion. In fact, we can use anger in positive ways. When you cannot
control your anger, may the anger that you have be sufficient strong to
purify the anger of all sentient beings. May all sentient beings’ anger be
completely purified. In the beginning, it is very difficult to practice in this
way in the beginning. But if we practice mindfully and diligently, our anger
becomes powerless. To practice Dharma well is not easy, not because
Dharma is not easy. Most people understand Dharma easily. But when it
comes to real practice, real applications, then because our negative thoughts
and emotions are so strong and so stubborn that they would not like to
listen. So they are the ones that are needed to be purified and uprooted. We
have no other choice. We have to learn to replace our non-virtues by
practicing virtues, our habitual negative thoughts and afflictive emotions
with Bodhicitta (the mind of Enlightenment). Negative thoughts and
afflictive emotions are the real enemy within us, the causes of suffering.
They destroy our peace and happiness. No matter where we are, even
though we stay in a beautiful, luxurious place, eat delicious food and have
wonderful, beautiful, expensive clothes to wear, as long as we have enemy
inside, we destroy our happiness and peace. It goes with us wherever we
are and finally flows us into the hell realm. The outer enemy, the person
who make you upset, you can just ask him or her to get out of sight. Now he
or she is no longer there but the enemy within us, the negative thoughts and
emotions stay within your mind and there is nowhere to escape, nowhere to
hide. It does not matter who you are, spiritual or not. So Dharma practice is
not a spiritual or religious practice but rather a method and path taught by
Buddha to free us from our enemies, to free from suffering and delusion
and to attain the Enlightenment, Buddhahood.
Because our habits are so deeply rooted within us, in order to completely
dispel our three afflicting emotions (the three poisons): attachment, hatred
and ignorance, it is not enough just knowing intellectually the causes of
suffering. We have to practice meditation and at the same time, practice the
ten virtues which are the causes of peace, happiness and harmony, and
avoid the ten non-virtues which are causes of suffering. For instance, even
though we do not like to manifest anger but somehow it just pops up
without our control. Similarly, other afflictive emotions such as greed, pride,
attachment and jealousy etc rise up effortlessly one after another. In order to
uproot and purify our deeply rooted habitualized propensity, we have to do
meditation practices, that is, to work with our mind since mind is the one
who create the causes of suffering. Meditation practice is a method to
change, purify and uproot our ignorance. Meditation does not mean to just
close the eyes and blank you mind. Meditation practice, in particular,
analytical meditation means to contemplate thoroughly on much of the
above-discussed subjects such as karma (causes and effect), interdependent
origination, suffering in the six realms, selflessness, loving kindness,
compassion, Bodhicitta, impermanence, emptiness, precious human life.
Human life is precious because it gives us opportunity to transcend and go
beyond the causes of suffering, to uproot our ignorance, to bring forth our
Buddha nature, the enlightened seed within us and to attain Enlightenment.
Contemplate and bring those subjects in the mind and be one with that, and
try to habitulize those and at the same time, purify our negative thoughts,
negative emotions such as hatred, greed and so froth. This is kind of
replacing the negative thoughts, negative emotions with positive thoughts,
loving kindness and Bodhicitta. Realize that negative thoughts and
emotions are simply the manifestation of our deluded dualistic mind and
they do not exist independently. Just because the nature of the negative
thoughts and emotions is empty, non-substantial, impermanent, they have
no foundation, they are groundless and baseless and we can completely
purified them and replaced them. When we practice more and more, our
wisdom develops and we realize more and more the emptiness nature of
our negative thoughts and emotions. Thus their strength becomes weaker
and weaker. On the other hand, when our wisdom develops, the realization
of the wisdom and the compassion as the ground of being becomes stronger
and stronger until we realize the true nature of all phenomena. Even though
the waves in the samsaric ocean may be strong, but when we look into our
mind, we see how much we are changing, changing momentarily, our
courage is strengthened. This is the way to develop courage, the way to cut
our negative thoughts and emotions with the razor of wisdom. We need
indomitable courage and the indomitable courage should be based on the
well-developed, unconditional Bodhicitta mind – the mind of achieving
Enlightenment for the benefit of all sentient beings. With this view, the
meditation practice becomes very effective. Another form of meditation is
stabilizing or calm-abiding or shamata meditation. One simple and effective
way to calm our mind is to watch our breath. Analytical together with
stabilizing meditation help us to bring our mind in one place and stabilize
our concentration. It is because without a calm mind, it is difficult to analyze
and without careful analysis and examination, doubts and anxiety would
arise, which become great obstacles in sustain a calm and stable mind.
When the mind is well-trained, well-organized, concentrating at the right
place, it becomes very powerful. It gives us confidence and power to dispel
our ignorance by penetrating directly into the true nature of all phenomena
which is unborn and unoriginated. With stabilizing and analytical
meditation, and the practice of ten virtues as foundation, we study and
practice the Dharma diligently and sincerely with indomitable courage and
unshaken will. Gradually, step by step, we can purify all our negative
thoughts, afflictive emotions, dispel our delusions and ignorance and finally
attain the complete Enlightenment with maximum ability to benefit others.

The Four Noble Truths III:
The Truth of the cessation of Suffering
by Venerable Khenchen Konchog Gyaltshen Rinpoche
June 10, 1999
Ratnashri Meditation Center, Sweden
The Four Noble Truths was the first teaching given by Buddha Shakyamuni
after he attained Enlightenment—Buddhahood. It was taught impartially to
all sentient beings out of great compassion, and great wisdom. All sentient
beings including us human beings are functioning and wandering in the
cyclic existence, the samsara due to delusion. Because of that, we face
without choice different types of suffering which we do not desire. We work
so hard day and night, sacrificing so much, like comfort and so on to free us
from suffering. We expect to be free from suffering, but, as you see, there is
not even one day, after working so hard when we can say that now we are
totally free from suffering. You may then wonder, “Is there an end to
suffering? How can we achieve that?” There come different types of
questions. To obtain answers, depending on the individual’s mental
capacity and interest, we approach various paths and use different skills.
We investigate. For instance, all the modern technologies are basically
discovered and invented in order to free us from suffering – whether it is for
individual interest or for the interest of the whole humanity. This is very
obvious. Computers together with Internet are becoming so powerful that
they connect and rule the whole world. We can accomplish so much using
computers and be very successful. Successful means that lots of things can
be done within a very short time. So supposedly we should have a better life
and easier life. However, just the opposite is true. We have to work harder
and there are more deadlines to meet. If you do not do this by today then
the next day you are out of it. So it is contradictory. In the old times, when
these modern technologies had not been invented, even though life was
more primitive, people had more time. There were not many choices of food
or clothing and they did not have beautiful houses to stay in, but they had a
lot of time with their families. Even though they had to work hard
physically in the field but mentally more peaceful. Now in our modern
days, physically seems luxurious – lots of various choices of food, clothing
and beautiful places to stay, but mentally so stressful, so much pressure. It is
very obvious. In the modern world, in order to have control and power, lots
of machines and tools are created. Nowadays, things can be done in such a
high speed, but yet we have less and less time. We are getting busier and
busier. Indeed, we are so far from the real peace and happiness. It is getting
worse and worse. In this modern culture, everywhere east or west is
influenced by this phenomenon. We are living with samsara existence
without choice.
The goal, the basic idea of humanity, within our societies is to be free from
suffering and to have peace and happiness. In Buddhism, what Buddha
taught, the idea is the same but the method is different. Method is different
because modern technologies are created for the outer material
development. We expect our peace, happiness and pleasure to be
experienced from the outside. If I get this, I will be happier. If I do this, I will
have more time. If I have a beautiful house, I will be more relax and more
secure. My life will be more insured and I will be in a better position. I can
then relaxed, go to the beach in the summer and go skiing in the mountains
in the winter and so on. The approach in Buddhism is different. Of course
for the time being, we do have to depend on the outside materials too.
Because without eating, without wearing clothes, without a place to stay, we
cannot live. However, the core of Buddhism emphasizes on the inner mental
development. It is very important because how everything appears and is
experienced in our lives depend on our mental attitudes, mental states. For
us, beginners, it may appear that the outer conditions make a difference.
They make a difference only on some relative levels, but when you go down
to the root, it depends completely on our mental attitude, mental state.
When our mind is peaceful and calm, even under chaotic situations, it is
quite all right. “Oh, it is fine. It is okay. No problem. We can fix it. Don’t
worry about that!” So, there is a way to achieve some calmness and
peacefulness independent of the outer conditions. Another example, if you
wear a piece of jewel on your ears, it brings joy and happiness but if you
view that same jewel as a piece of rock then that piece of rock brings
burden, shamefulness and suffering. So if we view suffering as suffering,
suffering becomes a real obstacle. Instead we can view suffering as an
opportunity to wake us up, to investigate into the causes of suffering and to
how to purify them. So mental attitude is very important. Our mental state,
mental attitude affects our physical body directly. When the mind is calm
and peaceful, the physiological state reflects a certain state and when our
emotion is strong and powerful, our physiological state changes. When our
mental state is chaotic and destructive, no matter how beautiful the outer
environment is, at that moment, there is no peace and you feel like you are
in the hell realm. When our mind, mental state is calm, peaceful and clear,
everything works out nicely. Therefore, cultivating the inner mental
qualities is very important. The inner qualities lie within every individual
and they do not depend on the outer conditions. However, unless we are
highly developed, we do need others’ guidance and help to show how to
achieve that peaceful mental state. In one way, mind is very, very simple. It
is nothing. It is nowhere. However, when different emotions or thoughts
arise, we can be so agitated that our whole being is occupied by that. But as
soon those emotions or thoughts disappear, it disappears nowhere, no trace
left. It is similar to generating water bubbles in a pool. As soon as it stops,
the bubbles go nowhere. Mind cannot be seen in a form through our eyes
nor can it be seen or measured by machines, no matter how powerful the
machine is. The reason is because mind is insubstantial, so it cannot be
measured by any substantial machine. It can only be seen through our
wisdom eye. Therefore, in order to achieve peace and happiness, we need
inner mental training.
Buddha taught what suffering is and the causes of suffering. Suffering does
not manifest without a cause or with the wrong cause. It manifests through
causes and conditions. Now you may ask if there is an end to suffering. Yes.
The Third Noble Truth is called the truth of the cessation of suffering. There
is an end to suffering. If you work properly and progress successively, some
day, you can achieve a state, which is called cessation. Cessation is a state
where suffering and the causes of suffering do not exist. When there is no
suffering, no mental emotions or negative thoughts, there is peace. We do
not have to work on how to achieve peace. We just have to work on how to
purify all our destructive thoughts. We make effort to uproot our delusion
and confusion. When that is done, that state is called peace. Peace is always
there within us. Like space, we do not have to make the space empty. We
simply get rid of the clouds. When the clouds disappear, the nature of space
is spacious, empty and limitless. The state of cessation, Nirodha is the state
of total freedom and peace. In this state, the ultimate nature of all
phenomena is fully revealed and is characterized by peacefulness, fullness,
abundance and perfection. This is the state of emptiness. It is not merely
empty. I am sure you have heard of Buddhists believing in emptiness, no
self. Sometimes we may be scared because without self, it is like nihilism.
This is a misconception. Just the opposite, the state of emptiness is full of all
supreme qualities of wisdom and compassion. All the perfection of
knowledge is there. It embraces the interdependence nature of all
phenomena. That is why Buddha taught so much on the subject emptiness.
If it is just merely empty, how could Buddha teach all that? It is full of joy
since there is no suffering. There is no cause of suffering because all those
obscurations and illusions are dispelled. They simply do not exist. When
there is no cloud, the nature of the Sun and Moon reflects and shines on the
Earth. Likewise, the very nature of our mind is fully revealed when the
obscurations, which obscure us temporarily, are completely removed. For
example, there was a poor man who owned nothing but a piece of very poor
land. He could not attain anything from the ground. He felt that he was so
poor. “I have nothing. No food to eat, no clothes to wear. What should I do?
What should I eat tomorrow?” Somehow, one day, someone who had some
special knowledge about mining came and told him that underneath the
ground, there were lots of treasure. He tried very hard to dig the ground.
He dug and dug and after before long all the treasures were revealed. So he
became very rich. Even though he was rich already from the very
beginning—sitting on a piece of land, which was full of treasure but since he
did not recognize it, he felt that he was so poor. As soon as he realized that,
he became rich. In the same way, treasure lies within us all the time, but
because of the obscurations that obscure our mind, just like the earth, which
obscure the treasure, we do not recognize them. When the obscurations are
fully purified, the original nature of the mind is fully revealed. That state is
called the cessation of suffering. Now you may ask if it is possible to achieve
it or not. Yes, it is possible. First of all, when our mind is calm, in a peaceful
state, we have a glimpse of some of those qualities within our mind even
though we may not recognize it. Sometimes when some peace and
tranquility come from nowhere, we feel so joyful so pleasant and that is a
reflection or a glimpse of our inner qualities. Now, to fully reveal the inner
qualities, what we should do is to depend on the path that Buddha showed
us.
The Fourth Noble Truth is called the truth of the path to the cessation of
suffering. There are two kinds of cessation, Sharavaka system of cessation,
Nirodha and the Bodhisattva system of cessation, Buddhahood. Sharavaka
system of cessation, Nirodha or the Arhat state is temporary compared with
Buddhahood. Those who follow the Sharavaka path are not interested in
helping every sentient being as the Bodhisattvas do. Bodhisattvas are
committed to help every sentient being regardless of who that sentient
being is. They are reborn life after life until all sentient beings are liberated.
This is the Bodhisattva way of life. Even though they achieve Buddhahood,
their activities continue. Sharavaka system is sometimes called Hinayana.
Practitioners of course have compassion but they do not have Bodhicitta
(the mind of Enlightenment) and are not committed to help all sentient
beings. So in their lives, they help and benefit many sentient beings as much
as they can while trying to free themselves from samsara to attain the
nirvana state. They perform many different types of activities. They go
through their lives practicing and attaining the four fruits or the four
different types of realizations. The first is called entering into the stream
because they enter into the Arhat path. The second is called returning once.
Before they attain the final realization, they have some more purification to
do and thus are reborn once more. The third is called non-returning state.
They are guaranteed to achieve the full Arhat State within the lifetime so
there is no need to return to the samsara. The fourth is called Arhatship or
the four destroyers because all the afflictive emotions are destroyed.
Arhatship is a state with the complete realization. To achieve that what
practitioners have to practice is to purify the self-grasping obscuration, i.e.
person self and the phenomena self. Person self is I or me. We are so
attached to that. Even though there is no independent self and self is just a
label to the collection of the five aggregates, we are so attached to the label.
So practitioners have to purify that totally. When that is completely purified
and uprooted, the gross obscurations related to the mind are purified and
the joyful and peaceful Arhat State is attained. The Sharavaka and hearer
school achieve that state. Bodhisattvas achieving Buddhahood is called nonabiding.
Non-abiding means neither abide to the samsara nor abide to
Nirvana (the Arhat state). So Buddha goes beyond those two extremes.
Buddhahood is in the state of total peace. Through great compassion, they
do not give up the possibility of benefiting sentient beings and at the same
time through great wisdom, they are not abiding in the samsara (the
confusion state) like us.

The Four Noble Truths IV:
The Truth of the Path to the Cessation of Suffering
by Venerable Khenchen Konchog Gyaltshen Rinpoche
June 10, 1999
Ratnashri Meditation Center, Sweden
The Fourth Noble Truth is called the truth of the path to the cessation of
suffering. There are two kinds of cessation, Sharavaka system of cessation
(Nirodha or Arhat state) and the Bodhisattva system of cessation
(Buddhahood). Sharavaka system of cessation, Nirodha is temporary
compared with Buddhahood. Those who follow the Sharavaka path are not
interested in helping every sentient being as the Bodhisattvas do.
Bodhisattvas are committed to help every sentient being regardless of who
it is. They are reborn life after life until all sentient beings are liberated. This
is the Bodhisattva way of life. Even though they achieve Buddhahood, their
activities continue. Sharavaka system is sometimes called Hinayana.
Practitioners have, of course, compassion but they lack Bodhicitta (the mind
of Enlightenment) and are therefore not committed to help all sentient
beings. So in their lives, they help and benefit many sentient beings as much
as they can while trying to free themselves from samsara to attain the
nirvana state. They perform many different types of activities. They go
through their lives practicing and attaining the four fruits or the four
different types of realizations. The first is called entering into the stream
because they enter into the Arhat path. The second is called returning once.
Before they attain the final realization, they have some more purification to
do and thus, they are reborn once more. The third is called non-returning
state. They are guaranteed to achieve the full Arhat State within the present
lifetime so there is no need to return to samsara. The fourth is called
Arhatship or the four destroyers because all the afflictive emotions are
destroyed. Arhatship is a state with the complete realization. To achieve this
state, practitioners have to purify the self-grasping obscuration, i.e. person
self and the phenomena self. Person self is I or me. We are so attached to
that. Even though there is no independent self and self is just a label to the
collection of the five aggregates, we are so attached to the label. So
practitioners have to purify that totally. When that is completely purified
and uprooted, the gross obscurations related to the mind are purified and
the joyful and peaceful Arhat State is attained. The Sharavaka and hearer
school achieve that state. Bodhisattvas achieving Buddhahood is called nonabiding.
Non-abiding means neither abide in the samsara nor abide in
Nirvana (the Arhat state). So Buddha goes beyond those two extremes.
Buddhahood is the state of total peace. Through great compassion, they do
not give up the possibility of benefiting sentient beings and at the same time
through great wisdom, they are not abiding in the samsara (the confusion
state) like us.
Now to attain complete Enlightenment, Buddhahood, there is a path to
follow. It is commonly known as the Five Paths. Before entering into the
path, first, we study the nature of samsara, the cyclic existence, the cycle of
confusion. It is cyclic because it goes round and round in a circle. For
example, days – we get up in the morning scheduling the activities for the
whole day from morning to evening and then go to sleep. The next day, we
wake up and start the daily routine again. So, in this way, days go round
and round. Weeks go in a cycle too, Monday through Sunday and then
again Monday through Sunday. Similarly, months – after 30 or 31 days, the
next month starts again from day 1 to the end of the month. A year has 12
months. After 12 months, it starts the next year again from the first month.
So in this way, there is no farther to go and we just go round and round. We
are born, getting old and then die and then are born again, getting old and
die and so on in a cycle. This kind of existence is called the cyclic existence.
We exist in that state sometimes feeling good and sometimes feeling bad,
sometimes sad and sometimes happy. We investigate, try to understand that
nature and find out how we can free ourselves from that. Relating to the
cycle of days, there is a story. Once, there was a king and a very smart
minister. The king asked the minister to come to him. The king was very
interested in all types of horses and he mentioned all the different types of
horses with various colors, shapes, and sizes to the minister. Then the king
said to the minister, “Now, you have to find me a special horse – a horse
type that I have not mentioned, within a week. If you do not find it after one
week has passed, I will execute you.” So, the minister went home and he
was very upset because there was no way to find such a horse. Whatever
existed in this world, the king had already mentioned it. So, he was thinking
what he should do. If he did not have anything to tell the king, he would be
killed within a week. Then he got a good idea. He asked an attendant of the
king to come and told him, “Please tell the king that I have already found
such a horse that he wished for. Please come and get the horse on such a
day which does not lie within a week.” In other words, the king had to come
on such a day which does not exist. The king got the message and promoted
the minister to a higher rank because of his intelligence. So in the samsara,
things just go round and round in a cycle. To free from that cycle, we have
to find out what the cause of the cycle is. In the previous talk, we
investigated in great detail the root cause of suffering. It is our ignorance –
the delusion and obscurations of the mind that tie us to samsara. In order to
break the cycle, we have to purify the obscurations by studying and
practicing the Dharma step by step. The mental development of wisdom
and compassion in which one purifies the different levels of obscurations is
fully cultivated through the five paths: the path of accumulation, the path of
application, the path of insight, the path of meditation and the path of
complete perfection.
The first path is called the Path of Accumulation. First one have to study,
contemplate and train well on the Four Foundations: the rarity and
preciousness of leisure and endowment of human life; the impermanence of
all compound phenomena, including precious human life; the all-pervading
sufferings in samsara; and the universal law of causes and effects. Then one
gets a clear understanding of the need to renounce samsara and yearns to be
free from samsara to attain Enlightenment. On the basis of this awareness,
one seeks refuge in the Three Jewels (Buddha, Dharma and Sangha) as a
way to directly connect to and cultivate one’s mind to attain the limitless
qualities of the enlightened beings. Then one takes the precepts and vows,
and go through the three types of training: Sila (moral ethics); Samadhi
(meditation); and Prajna (insight wisdom awareness) in order to step by
step tame the mind, uproot the habitualized non-virtuous habits, and purify
both gross and subtle obscurations such as afflictive emotions. The three
types of training can be divided into the six paramitas, that is, the training of
generosity, moral ethics, patience, perseverance, meditative concentration
and wisdom awareness. One’s effort is focused and organized into the
spiritual path. With the guidance of spiritual masters, one starts gathering
the different instructions and methods that will establish the mind in clarity
and one-pointedness. One studies, contemplates and gathers great wisdom
and great mental power to directly understand and stabilize the
understanding of those teachings by actual experiences. That is, bringing the
Dharma teachings and practices into the mind, and mixing with the mind
rather than just intellectually understanding them. On this foundation, great
loving-kindness, compassion and Bodhicitta are developed. One cultivates
the mind of aspiration and action Bodhicitta through these practices and
makes effort in virtues until one attains the heat of wisdom. Progress is
classified in four stages: realization, aspiration, greater aspiration and
achievement. During the path of accumulation, twelve of the thirty-seven
branches of Enlightenment are practiced. They are four types of
mindfulness, four types of perfect abandonment, and four feet of miracle
powers. Each of the four types corresponds to each of the Four Noble
Truths. The four types of mindfulness are sustaining mindfulness of the
body, feelings, the mind and phenomena. Through that, uncontrived
bodhicitta is developed. There is an instinctive understanding of which acts
are unskillful and one firmly establishes those that are skillful. When there
is mindfulness, there is meditation; and when there is no mindfulness, there
is no meditation. Mindfulness is the freeway to Enlightenment. Sustaining
mindfulness of the body focuses specifically on its impermanent and
composite nature – the aggregation of many factors. Thus, there is nothing
to be attached to. This meditation leads to a clear understanding of the First
Noble Truth – the truth of suffering – and one develops a strong wish for
liberation. Sustaining mindfulness of the feelings focuses specifically on the
temporary nature of the good or bad feelings. This contemplation leads to
the understanding of the Second Noble Truth – the truth of the cause of
suffering – which causes one to abandon desire and aversion. Sustaining
mindfulness of the mind focuses specifically on its momentary nature. This
contemplation leads to insight into the Third Noble Truth – the truth of the
cessation of suffering – and one realizes that there is no permanent and
independent self. Sustaining mindfulness of the phenomena focuses
specifically on them lacking self-existence. This contemplation leads to
insight into the Fourth Noble Truth – the truth of the path to the cessation of
suffering. The four types of perfect abandonment are: abandoning nonvirtues
which have been created, not allowing new non-virtues to be
produced, applying the antidotes and bringing forth virtues which have not
arisen, and allowing those virtues which have arisen to increase. Through
these four states of complete abandonment, selfishly motivated thoughts are
no longer present. One follows every moment the course of causes and
effects, and by being constantly aware of this, all one’s actions become
skillful. The four feet of miracle powers are the four absorption (samadhi):
the absorption of strong aspiration to attain perfect absorption, the
absorption of perseverance, the absorption of the mind, that is, the
realization of the inherent potential of the mind; and absorption of
investigation, that is, the examination of the teachings and one’s level of
attainment. These four states of absorption are the main methods that
support complete attainment of one-pointed concentration. One has the
ability to remain in absorption at all times. Whenever one wishes to examine
anything, the full power of concentration is available for use. Moreover, one
never forgets any of the teachings and can see the spiritual teachers in their
enlightened form.
Second, the path of preparation or path of application, which begins after the
perfection of the path of accumulation. Sometimes, it is also called the
linking path because this path links between samsara and beyond samsara.
We are now preparing to free from samsara and one gets more glimpses of
the understanding of emptiness – emptiness of the self and emptiness of the
independent existence. There is a lot of appreciation and joy, the feeling of
warmth when one hears the meaning of emptiness because the reality of the
nature of emptiness is coming closer. One gets very excited when one gets a
glimpse of emptiness and one becomes determined to fully actualize it. One
has such confidence and devotion that one makes great effort to stabilize
and organize the mind in the right place and purify all the obscurations in
the mind. One makes effort to directly realize the truth – direct
understanding of the profound meaning of the Dharma. One develops
further by training the mind well and strengthening the power of wisdom in
order to counter the afflictive emotions. By studying and familiarizing
oneself through practice, with the idea that everything is interdependent
and illusory, one will gain the ability to transform and subjugate all the
powers of the afflictive emotions. It has four stages corresponding to the
realization of the Four Noble Truths: heat, maximum heat, patience and
realization of the highest worldly Dharma. First, heat, when one starts
meditation practice, the “heat” of experience arises, and becomes hotter and
hotter as the practice develops. At this stage, kleshas are weakened. Next,
maximum heat – at this stage, extremes of nihilism and permanence are
abandoned. Next, patience – at this stage, lower rebirth is assured not to
happen, the fear of losing self-identity is lost and there is great capacity to
take on suffering. Finally, the realization of the highest worldly Dharma – at
this stage, there is an understanding of samsara. During the stages of heat
and maximum heat, five powers are practiced: the power of faith, armorlike
perseverance, mindfulness on the Four Noble Truths, absorption of
combined samatha and vipashyana, and wisdom awareness which enable
one to examine the emptiness of the Four Noble Truths. These make up
another five of the thirty-seven branches of Enlightenment. During the
stages of patience and highest worldly Dharma, five strengths are practiced
– the strength of faith, perseverance, mindfulness, absorption and wisdom
awareness. These make up yet another five of the thirty-seven branches of
Enlightenment.
The third path is called the path of insight. On the basis of one-pointed
meditative concentration and with the support of special insight, one
penetrates into the nature of the mind itself and is completely victorious in
the battle with delusion and afflictive obscurations. The process of direct
realization and direct experience of the all-pervading emptiness in the
meditative state is called the path of insight or path of critical seeing. At this
stage, one becomes an Arya and the first bhumi, which is called great joy, is
attained (bhumi refers to the progression levels of a Bodhisatva´s training).
There is great joy because before one had to make effort to realize emptiness
and now one can realize it directly. Now, one is above samsara and closer to
Enlightenment, and one achieves greater qualities to benefit sentient beings.
Earlier even though one had great compassion to help others but one was so
limited in many ways, while now one achieves greater wisdom and acquires
skillful means. Now one is free from the bond of delusion and confusion.
The distinctive practice for Bodhisattvas who abide at this bhumi is on the
perfection of generosity. The path of insight begins after the highest worldly
Dharma, and calm abiding is the basis for special insight. This path focuses
on the Four Noble Truths. Four insights, i.e. patient acceptance, continuous
patience, actual awareness, and continuous discriminating awareness, all of
which correspond to each of the Four Noble Truths making a total of sixteen
stages. For example, the patient acceptance of the truth of suffering, the
continuous patience to the truth of suffering, the actual awareness of the
truth of suffering and the continuous discriminating awareness of the truth
of suffering and so forth. It is called the path of insight because there one
realizes the Four Noble Truths, which was not possible before. At this stage,
there are seven branches of Enlightenment. They are the perfect
mindfulness branch – one never forgets virtuous conduct or the goal of
Enlightenment, the perfect discrimination branch – one possesses the perfect
discriminating wisdom to the direct understanding of non-self existence, the
perfect perseverance branch, the perfect joy branch – non-samsaric
happiness, and joy without self-grasping, the perfect relaxation branch –
bliss, the perfect absorption branch and the perfect equanimity branch – one
no longer experiences physical suffering and is free from the five fears, i.e.
fear of not enough food or clothing, stage-fright, death, birth in the lower
realms and teaching more learned people.
The fourth path is called the path of meditation. In order to enhance and
purify all the habitual tendencies, and to dispel obstacles from the path to
Enlightenment, one needs constant reminding and mindfulness. Recalling
the impermanence of all phenomena dispels attachment to this life.
Recalling the suffering nature of samsara dispels attachment to the
pleasures of samsara. Recalling loving-kindness and compassion dispels the
obstacles to one’s own peace and liberation. Enhancing the practice of
bodhicitta dispels ignorance about how to attain Enlightenment. To practice
understanding everything as selfless and of illusory nature is the method to
dispel one’s grasping of phenomena as real. This manner of training is
included in the path of meditation. The path of meditation begins after the
realization of special insight. Through that one attains the post-meditation
direct understanding of truth. It is called the path of meditation because
there, one becomes familiar with the realizations that one achieved in the
path of insight. There are two types of meditation, i.e. analytical meditation
and stabilizing equipoise meditation. First, in the beginning, analytical
meditation is important in order to achieve the stabilizing meditation. We
analyze, investigate and contemplate on the impermanence, the cause of
suffering, precious human life and the interdependent nature of all
phenomena. After one attains this wisdom to some extent through
analytical meditation, in order to achieve complete realization, one has to
stabilize the stabilizing equipoise meditation. Through the equipoise
meditative state, one can achieve all knowledge not just intellectually or
analytically. When one can develop such a one-pointed virtuous mind in the
equipoise state, one’s mind is completely organized and stays in the right
place. It is so powerful and in such a clear and profound state that it can
eliminate and purify all obscurations and manifest mentally infinite wisdom
and compassion. One weighs virtue and non-virtue of everything and sees
the value of performing virtue. The very one-pointed nature in the virtuous
state during the powerful equipoise meditation allows one to realize the
path of special insight and actualize the intuitive actualization of the
meaning of the practices during the path of meditation. The second to tenth
bhumis occur during the path of meditation. The second bhumi is described
as stainless because one is free from the stains of immorality. The distinctive
practice is on the perfection of moral ethics. The third bhumi is described as
radiant because the appearances and absorption of Dharma are clear and the
light of the Dharma radiates for others. The distinctive practice is on the
perfection of patience. The fourth bhumi is described as luminous because
two veils are burned away by the luminous light of primordial wisdom of
all the branches of Enlightenment. The distinctive practice is on the
perfection of perseverance. The fifth bhumi is described as very difficult to
train because Bodhisattvas strive to mature sentient beings and they do not
become emotionally involved when sentient beings respond negatively,
both of which are difficult to do. The distinctive practice is on the perfection
of meditative concentration. The sixth bhumi is described as obviously
transcendent because supported by the perfection of wisdom awareness,
Bodhisattvas do not abide in either samsara or nirvana, so they are
obviously transcendent and beyond samsara and nirvana. The distinctive
practice is on the perfection of wisdom awareness. The seventh bhumi is
described as gone afar because it is related to the one-way path to the
perfection of action. The distinctive practice is on the perfection of skillful
means. The eighth bhumi is described as immovable because it cannot be
moved by the perception of effort with signs or by the perception of effort
without signs. The distinctive practice is on the perfection of aspiration. The
ninth bhumi is described as good discriminating wisdom because those who
attain it have perfect discriminating awareness. The distinctive practice is on
the perfection of strength. The tenth bhumi is described as cloud of Dharma
because one who abides in it showers the rain of Dharma like a cloud and
purifies the dust of afflictive emotions of sentient beings. That is, the doors
of dharani (mantra) and absorption in the Dharma pervade everything like
a cloud covering the sky. The distinctive practice is on the perfection of
primordial wisdom. A tenth-level Bodhisattva has such great power to
effortlessly manifest activities that benefit countless sentient beings. That
bodhisatta’s mind is completely dominated by unconditional, nonobjectified
compassion and great wisdom. Such a one is free from all fear
and doubt, and has the indomitable courage and skill to benefit beings until
the end of samsara. The last eight of the thirty-seven branches of
Enlightenment is covered in this stage and they are known as the eight-fold
path or the eight righteousness path. They are perfect view (view on
emptiness that cuts the root of ignorance), perfect thought (with intention to
express the understanding to others), perfect speech (giving precise
teachings which are free of contradiction), perfect action (to refrain
completely from non-virtue), perfect livelihood (free from the five wrong
ways to acquire things: putting on an act to impress others to gain
something, giving something in the hope of receiving more in return,
flattery for gain, hinting for gain, making up excuses to exploit others),
perfect effort (effort to abandon all inborn kleshas), perfect mindfulness
(highly developed memory) and perfect absorption (use of samadhi to
attain the clairvoyance of Buddha). Through perfect speech, action and
livelihood, one brings others to a strong conviction to Dharma. Perfect
effort, mindfulness and absorption are the opponents to kleshas.
The last path is called the path of complete perfection. At the final state, the
Bodhisattva does such powerful meditation that none of the negative
thoughts can penetrate to create obstacles. When one completely purifies
and uproot all the subtle obscurations through the vajra-like absorption, the
all-pervading primordial wisdom blossoms. When one realizes this level,
there is nothing more to dispel and nothing to add. It transcends all the
conceptions of duality and actualizes the primordial mind as such. The total
wisdom is fully awakened. At this state, one attains the bhumi of
Buddhahood. This is called the path of perfection or the path of no-morelearning.
Buddha possesses two types of primordial wisdom – the
primordial wisdom of actualizing and penetrating into the nature of all
phenomena, and the wisdom of knowing all types of knowledge. The state
of omniscience is attained.
The above discussion lays out the complete path on how to totally purify
and uproot the causes of suffering and to attain Enlightenment. Of
particular importance is the study and practice of Bodhicitta (the mind of
Enlightenment). This mind embraces the universal loving-kindness, wisdom
and compassion to all sentient beings and no one is neglected. We do not
have any enemy. This gives us every comfort, inspiration, courage and
mental power to go through whatever difficulties we face in order to purify
all our obscurations and to reveal the true nature of all phenomena.
Everybody admires and appreciates those who possess that mind no matter
who they are. Everybody would like to stay close to them, even animals feel
calm and peace. So, it becomes the source to harmony and peace. Buddhist
or non-buddhist has to practice Bodhicitta in order to achieve peace and
harmony in their mind because it is universal. We are grown up out of the
kindness of father, mother, brothers and sisters. If we are not grown up
under such kind of conditions, our mind is damaged. It is therefore very
important for us to make effort, plant and let grow those qualities in our
own mind. This is the wealth that we can accumulate life after life. Ordinary
wealth that we have in this life we cannot carry with us. When we die, we
have to go with empty hands. So cultivating the Bodhicitta mind is the best
investment and the best way of making effort in this life. It is such a best
friend, the best friend that we can find in our lives who give us comfort and
strength. So, we have to make effort no matter what it takes. We practice
joyfully, feeling fortunate to have the opportunity and with contentment.
Contentment means that we work hard, make effort as much as we can
without expectation, then whatever result or achievement we have, we
accept, rejoice and appreciate. We always explore opportunities to improve.
Simply resenting the result or doing things with expectation would only
bring obstacles and suffering. We make effort anyway, so why not make
effort to create the causes of peace and joy for ourselves and for others in
this life and the lives after. At this moment, we may not have the ability to
help others but at least we generate this altruistic thought. First, we generate
and practice that thought in our own mind. Then step by step when we
have achieved some good qualities, we share with others as much as we can
both for the welfare of others and for our own progress. The journey on the
path may be long, but when we gradually see that our negative thoughts,
and negative, afflictive emotions are becoming less and less powerful and
the mind is becoming clearer and we are more sincere to ourselves and
others, then we are progressing on the path. Step by step without
expectation, practice with patience, confidence, devotion and perseverance,
sooner or later, all our obscurations and the causes of suffering will be
exhausted. It is just a matter of time.

Meditation
by Venerable Khenchen Konchog Gyaltshen Rinpoche
August 21, 1997
Ratnashri Meditation Center, Stockholm, Sweden
There are many different understandings of the subject meditation. Some
people think that to meditate is simply to close the eyes, think of nothing
and totally empty the mind in order to have some mental relief from their
problems. Of course, unless one is totally enlightened, everybody, even the
most successful businessman or politician has some problems or negative
thoughts in the mind. Buddhist meditation practice is a special technique to
eliminate negative thoughts or confusion in the mind — not just a temporary
relief. Meditation practice needs not to be religious, nor to be confined to
sitting meditation. In fact, you can meditate anywhere, any time, or all the
time. The great yogi Milarepa said, “I meditate while I am walking, I
meditate while I am eating, I mediate while I am sitting, I wish every
sentient being can do this.” Meditation means to be here and now with your
mind. Most of the energies or thoughts are spent on what we have done in
the past and what we shall do in the future. As a result, we cannot
concentrate on whatever we are doing at that single moment, whether
reading a book or saying prayers.
When we meditate, be here with our mind. Body should be where the seat is
and mind should be where the body is. The mind should be relaxed. Relax
means to be here at this moment. When the mind is in the present moment,
it is very effective. No matter whether we are reading or planning, we will
be able to understand or organize everything very precisely. In Buddhist
philosophy, the ultimate goal of meditation is to totally free ourselves from
the suffering of samsara and to attain enlightenment. Great mental capacity
and confidence are needed in order to achieve that. Analytical meditation
and mind-stabilizing meditation (samatha meditation) are two very
fundamental and helpful meditation methods that can be practiced by
anybody.
To do analytical meditation is to analyze and to investigate how things
function universally. First, meditate on the precious human life. It is
precious because it has every possibility and opportunity to transcend and
purify all the negative thoughts, delusion and to attain the complete quality
of enlightenment. There are individuals who feel so depressed and hopeless
that they cannot do anything. Depression creates great obstacles for our well
being and happiness. In order to overcome that we look at the supreme
qualities and possibilities of the human brain and human life. The presence
of the Buddha nature and the seed of enlightenment pervade every single
sentient being, in particular human beings. Since this seed of great quality is
within us, if we make enough effort, have great dedication and patience, we
can definitely be able to totally free ourselves from the suffering of samsara
and attain enlightenment. It is just a matter of time. So rejoice and
appreciate such an opportunity. The precious human life is the vehicle, the
primary cause for attaining Buddhahood. The contributory cause to achieve
this excellent quality is having the spiritual master to help us to understand
and guide us along the path.
Second, meditate on the impermanent nature of all phenomena. We need to
make great effort ourselves. Revealing from within us, the impermanent,
transitory and momentary nature of all phenomena. On the one hand, it
may seem depressing since we are constantly aging. When we are especially
attached to something, we do not want it to change, but things change
anyway without our choice, so it seems depressing. On the other hand, it
provides such a great positive opportunity. Just because everything can be
changed, every negative thought can be purified, every bad habit can be
removed. When we are depressed, we feel that things are so concrete and
cannot be changed so there is not much hope left. At this moment, just think
of impermanence, things are subject to change. It is just a matter of time. We
are all living within impermanence whether we are aware of it or not.
Therefore, do not attach to the past, or anticipate the future. Past is past,
everything is transitory and momentary in nature. Grasping and craving for
the past would not bring benefit at this moment. Similarly, future has not
come yet so there is no need to anticipate. Here, right at this moment, work
as sincerely and diligently as we can. Whether we are experiencing
happiness or suffering, it is just at this moment. At the next moment, it
becomes just a recollection of the past or a memory. The clock is ticking
every moment, and even our grasping and attachment to the past itself are
also passing away. Not a single moment can stay in one single moment so
just see that nature and meditate in this way.
Milarepa, a great Tibetan yogi, always meditated on impermanence. This
great yogi had to often move from place to place and at that time his only
food was nettles. Since he needed a clay pot to cook the nettle, he carried a
clay pot with him wherever he went. One day, he walked from one place to
another and on the way, he tripped over a rock and the pot broke. He was
then totally awoken by the power of impermanence. The pot was the only
thing he had and it broke there. It symbolizes that every composite
phenomenon is transitory in nature and anything can happen at any
moment. He related particularly to this precious human life which is so
fragile. The life force of sentient beings is impermanent like a bubble. No
one knows when one will die. So he said to himself, “If I work for
meaningless worldly things or activities for this lifetime, I will be unable to
pass beyond the causes for suffering. Now I must make greater effort to
practice the Dharma.” The breaking of the pot gave him such a powerful
teaching and reinforced his practice on impermanence greatly.
There was once a great master who did his meditation in a cave. In front of
the cave grew a big bush that caused him great difficulty to walk in and out
of the cave. “It is so difficult to get out, maybe I should cut the bush,” he
thought. “But I am already out so why cut the brush? After all, I may not
have time to get in, so what is the use of cutting the bush?” When he came
into the cave, he said to himself, “This bush caused me great difficulty to get
in, may be I should cut the bush. But now I am already in, I may not have
time to go out so what is the use of cutting the bush?” So he meditated in
this way. By the time when he achieved enlightenment, the bush was still
there. Other people may think that he was so lazy, he could not take care of
the bush which caused him great difficulty, but for him the bush provided
him great opportunity to practice mindfulness and impermanence.
Third, meditate on the interdependent nature of every phenomenon.
Everything is constituted as a result of causes and conditions. Because of
that, every phenomenon arises in the relative state, conventional state. Let
us look into our mind and see how we perceive a person. When you have a
wonderful friend, even if he / she makes a substantial mistake, you do not
mind. You would say, “That is okay. It happens to everybody.” You still
think that that person is wonderful. However, suppose you have changed
the perception and he /she becomes your enemy, now no matter what that
person does, you would not like it at all. Even if that person does wonderful
things, you would still not accept it. The relative or conventional state of an
outer phenomenon does not exist independently. Rather it is just the
projection of our mind. Everything is momentary, insubstantial with no
essence. Thus believing that the outside object is something real and
concrete, and attaching to it lead us to suffering. In fact, it is just a label that
we put on it in order to relate to it conveniently. There is nothing to attach
to or hate. Since everything is in a relative and interdependent state, friend
or enemy arises when certain causes and conditions are present. Therefore,
there is no absolute friend or absolute enemy. The projections of our mind,
the habitual attachment to such projections arise as the reactions (or the
ripening of the fruits) of whatever actions we have done previously.
Therefore, in order to free ourselves from suffering and break the streams of
continuity of our habitual patterns, it is very important to eliminate all nonvirtuous
actions and perform as much virtuous actions as we can. On the
basis of that, in order to purify the delusion of our mind and to bring out the
seed of enlightenment, meditating on loving kindness and compassion to
every sentient being, including small insects, is helpful. The altruistic
thought, thought of enlightenment, the desire to attain complete
enlightenment for the benefit of every sentient being is such a precious
marvelous thought that it transcends every negative thought into the golden
path of enlightenment. Gradually, we would see everyone as our friend or
our close relative. Thus the causes of suffering due to anger and hatred
would be reduced and are replaced by peace, joy and harmony.
Fourth, meditate on loving kindness and compassion. The meaning of
practicing loving kindness and compassion to every other sentient being is
the special thought, the mind that has the desire for everyone to have
happiness and the causes of happiness. Just examine how we treat our best
friend or our own child. We naturally would like them to have all the
happiness. Therefore, we create the causes for bringing happiness to them.
We would like to support them as much as we can. Just like parents send
their children to school wanting them to have a good education and a good
future. In the same way, look at all other sentient beings, they also desire to
have happiness and the causes of happiness. There is no difference.
Meditate on compassion means cultivating the genuine desire for every
sentient being to be free from suffering and the causes of suffering. Examine
how we treat our close friend. When that person suffers, we do everything
to try to free that person from suffering. When that person is free from
suffering, we feel so happy. In the same way, consider all other sentient
beings, everyone would like to be free from suffering and the causes of
suffering. So cultivate loving kindness and compassion to all sentient beings
in this way. Some people think that love and compassion mean that we have
to give away something immediately or we have to sacrifice yourself to
every individual. It is not necessary. We can cultivate that in our mind
wherever we are, at home or in the office. The moment we develop such
thought, peace and harmony arise. So for your own benefit, that mind is
crucial. In contrast, when we have hatred or anger, there is no peace, no
harmony. At that time, forcefully cultivate loving kindness and compassion
to the person who makes us miserable or who irritates us so much, and
genuinely wish that person to have all the happiness and be free from all
suffering. This is an effective method of uprooting our ignorance due to
hatred or anger. Just change our attitude: instead of thinking that the person
should have all bad things, wish that person to have all the happiness and
be free from all suffering. The moment when we meditate sincerely in this
way, there is great peace and joy. We can achieve this in our mind, it has
nothing to do with Buddhist or non-Buddhist. There are many life stories of
great masters who used this meditation method to transform all negative
thoughts into positive thoughts. It is very precious. It is a source of wisdom,
peace, happiness and confidence that arise within us. We may say that we
cannot cultivate loving kindness, compassion to that person because we
hate that person, however, there is no benefit of hating at all. Hating will not
give any happiness and peace, rather, it destroys our appetite, health and
well being. Therefore, until we can achieve this effortlessly, we have to
make effort.
Another type of meditation is the calm-abiding, stabilizing meditation or the
Shamata meditation. There are many ways of doing the calm-abiding
meditation. One easy and effective way to calm the mind is to watch the
breath. Sit on a cushion or chair, relax and breathe normally. It is easy
because we have to breathe anyway so we just need to be aware of it. Our
breath and mind become inseparable. When the mind is somewhere else,
just simply bring it back to the breath and meditate. There is no need to
push, chase or feel upset. It is important to relax and do it without
expectations and worries. When we have high expectations wanting to
achieve all the good qualities in one session, at the end of that session, we
may feel depressed. There is nothing to achieve. There is no need to achieve
anything. Just be yourself, relax and sit for half an hour or so. It is just a
method to train to be with our mind. When thought arises, just look at it, let
it go, and not attach to it. Thinking that you have no thought is itself a
thought. Thought is something very subtle and can come at any time from
any direction. So there is no need to cling to it or chase it. Just be aware of it.
Place our mind, without consciously adopting or abandoning, in a fluid,
natural state of being here and now. Be mindful in the ever-present moment
and not to wander at all from this state. When we have a sinking mind
during meditation, we need to uplift ourselves by, for example, moving the
head more forward instead of downward, turn on some bright light or do
some walking meditation. Shamata or the calm-abiding meditation is the
cause as well as the result of analytical and insightful (vipasyana)
meditation. It is so because without a calm mind, no matter how much we
investigate, it may not do much. However, without careful investigation,
doubt would arise and thus difficult to establish a peaceful mind. After
practicing shamata and analytical meditation for some time, doubt or
hesitation reduces. Certainty and confidence are important in order to
stabilize the mind in the equipoise, meditative state during the vipasyana
meditation. Without such clarity, peaceful and calm mind, there is no
possibility of having a direct, intuitive realization of the nature of the mind
and to enhance that realization.
On the basis of calm-abiding and analytical meditation, we expand our
investigation. Gradually, our awareness increases. However, if one would
like to purify all delusion, transform and purify all negative thoughts and to
uproot our ignorance, it is necessary to train the mind more vigorously. In
particular, we can engage in some Vajrayana Buddhist meditation practices,
such as the preliminary practices (ngöndro) under the guidance of a wellqualified
spiritual master and to receive empowerment (transformation)
from the master. Such training helps us to purify our gross and subtle
obstacles and accumulate some merit so that we will have less hindrances
and more chance of success. Only through exerting the right effort can we
achieve effortlessness, the natural nature, the uncontrived state. Right now,
we do not know how to exert effort in the right way, therefore we will feel
exhausted easily. Vipasyana meditation (insight meditation) is a special
method to uplift the mind. Special insight is needed in order to penetrate
into the nature of your mind, to penetrate into the nature of the body self
and the phenomenon self. Such direct insight can purify and eliminate the
delusion and ignorance in our mind. The actualization and realization of
special insight bring us to the first bhumi. From that point, there are ten
levels of bhumis. After reaching the ten levels of bhumis, one becomes a
Buddha, with the maximum ability to benefit others. The all prevailing
mind, the uncontrived state cannot be perceived without meditation. It is
inexpressible like the taste of honey. If you have no experience of the taste of
honey at all, when you hear others talk about how sweet and delicious
honey is, you would think that honey is something wonderful. When a
spoon of honey is finally placed on your tongue then you can directly
realize what honey is. Similarly, we can only perceive the pure mind
through shamata and vipasyana meditation. Therefore, until we are free
from all delusion, we have to make effort to practice and apply the practice
diligently to our everyday lives. Since the habit of our laziness and delusion
is so powerful, we must make extra effort to eliminate all non-virtuous
actions, to increase all virtuous actions and to cultivate the enlightened
mind, Boddhicitta, based on wisdom and compassion.