Geshe la’s teaching today was a little lengthier than usual, but it was insightful in a number of ways. It not only continued to delve deeper into the 4 Noble Truths, but also allowed students to understand how the laws of causality (karma) actually underpin the 4 Noble Truths, and how the Noble Truths that all revolve around suffering, are also relevant to the flip side of the coin, which is positive experiences, something which all of us wish to experience in this life.
The following are distilled from today’s teaching: –
- Suffering (that being the 1st Noble Truth) is caused by negative acts done in the past, which effects appear in the form of suffering in this life. Therefore, one has to able to identify what is “suffering”.
- Suffering can appear, generally, in two forms: –
- 2a. The actual suffering of the body that we experience when we are sick or when we are physically injured, and
- 2b. Suffering that is actually far more subtle and can only be properly understood by those in greater enlightened states.
- In either case, the causes of suffering are from negative karmic seeds sowed in the past (the 2nd Noble Truth).
- 3a. Suffering of category 2a, is easy to understand in that it is essentially bodily or physical pain.
- 3b. Suffering of category 2b., is however, usually a state of mind. They are caused by our afflictions or poisons, namely ignorance, aversion (hatred), attachment (uncontrolled desire and not getting what one desires), pride (tendency to look down on another) and jealousy (upset about not getting something which someone else managed to obtain) and so forth. If one is feeling upset, one should try to pause and examine what is the cause of that negative feeling, and one will invariably find that these negative emotions will be caused by one or more of the above.
- The afflictions are, in turn, caused by our clinging on to the concept of an independently existent “self” or “I”, or in common parlance, ego. It is the belief in the inherent existence of a self (as being external and distinct to “others”) that encourages and creates the desire for distinction between, “you, me and them” (你我他), and a false sense of importance of what is “mine” over what is “others’”. In our tradition, an altruistic intention to benefit others is key, and that underscores the importance of reducing one’s conception of the self, and put others first. Those who are able to understand this properly, and indeed the laws of causality, are able, when they suffer, to transform that experience into a very powerful purification process. Geshe la told a story of a monk (also an alumnus of Sera Jey where Geshe la studied) who had spent a large part of his life overseas, and who decided to return to the Monastery when he was diagnosed with terminal illness. In the most painful part of his journey in this world as he was dying, the compassionate venerable refused painkillers in spite of his suffering and pain, to the extent he was profusely perspiring perpetually. Instead, he voiced a wish for all sentient beings suffering in the same way or worse ways, to be immediately free from their states of suffering. Such is an illustration of the extent of his bodhicitta or compassion for others.
- Understanding this allows us to have a firm commitment to accepting the 3rd and 4th Noble Truths in that Suffering can be stopped and there is a path towards cessation of suffering (namely the Eightfold Noble Path), and on these themes, Geshe la made the following insightful points relevant to these Truths.
- 5a. The path towards ending of suffering requires one to develop some level of wisdom to understand that the “self” or the “I” does not exist independently – the self is “empty” of inherent existence. Like all other phenomena, and indeed what we experience as suffering (or conversely, pleasant experiences), come about from causes created in times/ lives past. It takes time to understand (and even longer to cognise emptiness).
- 5b. The veneration of Buddhas and Boddhisattvas becomes relevant to this topic in that this practice of veneration allows us to lower our egos, and to reduce the ignorance that stands in the way of our realisation of the true nature of phenomenon. Generally, such acts of veneration help us to purify our negative karma and afflictions.
- 5c. It is when one cognises the emptiness of the nature of all phenomenon that one exits the wheel of samsara. And enlightenment in this form doesn’t mean that one is transported from one physical location to another. It simply means that the already existent seeds of enlightenment in us, are able to shine after all the mud and obscurations have been removed from our stream of consciousness. Once that happens, we are transformed, just as a bud becomes a flower in full bloom.
- But Geshe la also took the chance to remind the class that the apparently morbid theme of suffering (and avoiding creating the causes of suffering) is not the only theme in Buddhism.
- Positive experiences (and creating the causes for such positive experiences) are equally important, even though some of these may be temporal and very much linked to our worldly successes, rather than qualify as experiences/ realisations towards enlightenment.
- 7a. On this issue, Geshe la outlined that one must distinguish between causes (因) and conditions （缘）.
- i. The former is the seed that is sown in times past, and that karmic seed can either be positive (which will lead to positive experiences in this life), or negative (which will lead to suffering in this life).
- ii. The latter, on the other hand, refers to the conditions that a given individual may have in this life, that will affect the ripening (or otherwise) of previously sown karmic seeds. For instance, any plant starts off as a seed, but in order for that seed to grow, it must have the right conditions such as sunlight, air and water. Without the right conditions, that seed (positive or negative) can’t have any effect.
- 7b. Geshe la then explained how, according to the laws of causality, one cannot escape from causes created past (even the Buddha after enlightenment had one occasion where he suffered a cut on his feet, which he explained was due to yet to be repaid karma from negative deeds done past). However, one can actually, through certain rituals, provide a catalyst for the ripening of positive karmic seeds from the past. i.e. to bring forth the auspicious conditions. Geshe la gave an example of Pujas wherein wealth deities such as Vaishravana (财宝天王) and Yellow Dzhambala (黄财神) are invoked in tantric rituals. He explained that the wealth deities are not capable of creating wealth if one has not, in the past, created the causes for wealth in this life. They can only assist with bringing forth the auspicious conditions, which may not be present at the material time (this may be due to external factors other than one’s own karmic imprint). Geshe la reminded the class that on 26 Sept 2021, the Centre will carry out the Dzhambala Treasure Pouch offering ritual off-shore, which is a ritual of such a nature. These pouches have various ritual offerings that are blessed through the tantric ritual invoking Yellow Dzhambala which has the effect of pacifying any negative conditions, and to invite auspicious conditions. The offerings will be placed into the seas as the blessings can be carried to the rest of the world.
- 7c. Geshe la then gave a few examples of what positive karmic seeds would lead to positive experiences/ occurrences in this life: –
- i. To have wealth in this life as a human being – generosity, especially to Triple Gem
- ii. To have longevity – abstinence from killing, and performing life liberation
- iii. To have good looks – the ability to react to insult with equanimity, etc. Geshe la reminded us that the sutras speak of these, and students are encouraged to study further with this framework in mind, if they were minded to.
- 7a. On this issue, Geshe la outlined that one must distinguish between causes (因) and conditions （缘）.
- Geshe la then emphasised that creation of positive causes must come with a kind heart. If coupled with an understanding of the laws of causality (karma), and the ability to identify virtuous and non virtuous actions, such an individual she becomes a kind and compassionate person, bringing peace and happiness to anyone who may cross their paths. That is the greatest value that Buddhism brings to this world – a caring approach to others. This explains why many people when identify a person as a Buddhist, will normally say this person will not be a bad person. Any suffering that we experience, we must realise, comes from previous causes, and conditions are such that that negative karma ripens now. On such occasions, one must try to avoid having anger or resentment arise whether towards that state of affairs or to those who may have brought about such event, but pray that by reason of one taking on such suffering now, other sentient beings in the same state of suffering will be relieved. That is a very powerful way to purify any negative karma.
- Finally, Geshe la briefly introduced the topic of the Four Immeasurables (Love, Compassion, Joy and Equanimity) as being key practices towards recognising all sentient beings as equal and deserving of our compassion, love etc, which is to further our wish to lead all sentient beings out of Samsara.
We thank Geshe la once again for his erudite and scholarly discourse, and look forward to seeing every one next week.
The Maha Tare Team