Changing the human predicament.

Fully understand dukkha. 

The human condition is inherently complex. The very nature of our life is one of constant change and dissatisfaction. We are all subject to aging, sickness and death, to loss of loved ones and to parting with what we desire. Stress, anxiety, depression, addiction, among others, all ornament this life in various ways and at various times.

Understanding the human predicament is the first step on the path. The Buddha encourages us to look at the truth of dukkha. It is a truth, not a deception or a false proclamation. Look at the truth of your own human predicament.

The original aim of the Buddha was to deeply explore this human predicament, and then to move towards an alteration of our very being. We cannot escape the human condition, but we can dramatically alter the way in which we live in the world.

The Buddha taught that by letting go of the arising of attachment, aversion and ignorance, we could actualize the state of cessation. Actualizing that state cultivates qualities like selflessness, equanimity, loving presence, and impartial compassion. Living with these traits is fundamentally different than our everyday experience of worrying, self-focus and impulsiveness. Who we are and our posture in the world shapes all of our interactions and relationships. Our actions are quite different when they are informed by compassion and equanimity, than when we are being ruled by selfish intentions and impulsiveness.

This is the challenge. We cannot escape the human condition, but by looking closely at the human predicament we can change ourselves and the world around us. We can choose to let go of reactivity, and become more familiar with our genuine nature of being.

Entering the stream.

The journey of self-awakening and discovery takes many forms. The way of the bodhisattva is that of the great vehicle, with the intention to awaken for the benefit of all beings. It is the intention of bodhicitta that makes this a superior vehicle, because the scope of the practice is greater than traveling the path for your own benefit.

Until you take the bodhisattva vow, you traverse the common stages of the path, known as the four stages to enlightenment. These four stages are the stream-enterer, once returner, non-returner, and arhat. These stages can be traversed either as an upasaka, or lay person, or as a monk/nun.

Stream-enterer

The stream-enterer is said to have 'opened their dharma eye', meaning they have an intuitive grasp of the dharma and unshakeable confidence in the Three Jewels. The stream-enterer has abandoned the first three of the ten fetters that bind oneself to the repetitive existence of samsara.

The first fetter is the belief in a permanent identity, what we would call a soul or self. The stream-enterer has given rise to the wisdom of selflessnes, or anatman.

The second fetter is doubt or skepticism about the Buddha and his teachings. The stream-enterer has gained experience and knows first hand the benefit of practicing the teachings.

The third fetter is attachment to rituals or rites. The fixation here is that something outside of ourselves is going to save us, some ritual, some event. The stream-enterer knows that it is their own effort that will enable them to traverse the path and experience liberation.

The stream-enterer is said to have no more than seven rebirths before they achieve the state of cessation.

Once-returner

The once-returner is the second stage to enlightenment. The once-returner is so called because they will only have one more rebirth before they attain the state of cessation. The once-returner has abandoned the first three fetters and has significantly weakened the three poisons of attachment, aversion and ignorance. Through their practice they have gained familiarity with letting go of the arising of the three poisons, thus having a glimpse of the state of cessation in their own practice. In regard to the fetters, the fourth fetter is attachment and the fifth fetter is aversion or malice.

Non-returner

The non-returner is the third stage of enlightenment. The non-returner has taken their last human birth, and is destined to attain the state of cessation in the intermediate state after death. The non-returner has completely abandoned attachment and aversion, but has not completely eliminated ignorance and the higher fetters of meditative equipoise.

Arhat

The arhat is the fourth and final stage of enlightenment. The arhat has actualized the state of cessation and has severed the cycle of repetitive existence. To actualize the state of cessation the arhat has abandoned the five higher fetters, which are fixation to meditative experiences of the form realms, fixation to experiences of the formless realms, arrogance, excitement and ignorance.

The form and formless meditative absorptions, or dhyanas, are absorptions in the state of samadhi that lack the liberating aspect of insight into the true nature. The Buddha actually learned the eight dhyanas from his Jain teacher Ramaputta after he had set out on his own journey of awakening. The Buddha saw through his own experience that these absorptions lacked the liberating aspect. As skilled experts in meditation, we need to recognize when we are falling into these meditative states and strive to uproot our fixation.

After one has let go of the fetters of fixating on meditative experience, one can fall prey to arrogance and pride due to one's 'accomplishment'. This is the slippery slope of spiritual materialism and is sure to trip us up on the path.

Excitement is the ninth fetter, for at this point one can become elated or overjoyed with the prospects that lie just ahead. This excitement can lead to restlessness and agitation and further delay complete fulfillment.

The last fetter to be abandoned is ignorance, confusion about who we are and the nature of the world around us. It is the root of samsara, the last tether to be undone.

I hope you can recognize the connection of these four stages of enlightenment with the way we move through the four noble truths in our practice. If you understand how these are connected and develop then the journey ahead becomes clear.

Fully understand dukkha.
Let go of the arising of the three poisons.
Actualize the state of cessation.
Practice the path.

"Whatever arises must cease."

"Whatever is subject to arising is subject to cessation."

This was the phrase that Kondanna uttered after hearing the Buddha's first sermon on the four noble truths. To which the Buddha replied, "Kondanna understands. Kondanna is one who understands it all."

This seemingly insignificant exchange occurs at the end of the Dharmachakra-pravartana sutra but it points to exactly what the Buddha was trying to illuminate, the wisdom of dependent origination.

That which changes is impermanent.
Whatever is impermanent is subject to dissatisfaction, or dukkha.
Whatever is conditioned is empty of inherently existing.

The three seals of impermanence, dukkha, and emptiness or not-self form the basis for understanding all the Buddha's teachings. If you understand these three seals, you are never far off from the Buddha's insight into the nature of the self and reality.

These are not complicated principles. They are accessible in our present experience. They are readily taught without dogma, even small children can observe how things are subject to change.

Much has been taught and can be taught about Buddhist philosophy. Simply understanding these three seals is enough to give rise to a greater understanding of the world around us, and insight into our own nature.

Contemplate these three seals with the four noble truths and you have a complete path to awakening.

A requirement for learning to let go.

You probably find yourself in situations that you don't want to be in. Even now, you might not be happy with the way things are.

The Buddha gave us a very simple instruction for dealing with this discontentment.

Understand your dissatisfaction.
Let go of the arising of reactivity.
Behold the cessation of arising.
Practice the path.

Understanding and looking deeply into your dissatisfaction and discontentment is the first step. Sometimes, being stuck is a requirement for learning to let go.

Embarking on the path of meditation.

In the Buddha's first sermon, the Buddha stated the following:

Fully understand dukkha.

Let go of arising.

Actualize cessation.

Cultivate the path. 

What gives rise to dukkha is the three poisons of ignorance, craving and aversion, that is the truth of the origin. Craving and aversion reinforce a cycle of reactivity. Ignorance creates an underlying confusion about who we are, the nature of the world around us and our place in it. In meditation, we can train our mind to let go of craving, aversion and ignorance. The result is the actualization of the state of cessation, the third noble truth. 

Actualizing cessation can be interpreted according to different practice traditions. The common Buddhist tradition used the metaphor of a doctor to understand the relationship between the four noble truths and how we actualize cessation. 

The doctor metaphor goes like this: you are sick, I know why you are sick and I know what is best for you. Listen to what I say and follow my advice, and you will get better. 

That might work in many cases. A lot of times we know that we are not happy, that we have a deep dissatisfaction with our life and we simply don't know the way out. We don't know how to get better. We look for a good doctor, and faithfully follow his advice by practicing his prescription. And we get better.

The common tradition approaches the four noble truths like this: 1) truth of dukkha (you're sick), 2) truth of origin (I know the cause), 4) truth of path (I know how to make you better), 3) truth of cessation (you are better). One, two, four, three. 

 

The uncommon traditions of Mahamudra and Dzogchen approach the four noble truths differently. From the very beginning, we recognize your innate buddha nature, your innate potential and disposition for flourishing. These practice traditions recognize that you have something to contribute and they recognize your own innate wisdom, which is the wisdom of your own dukkha and life (the truth of dukkha). With this opportunity available to you comes tremendous responsibility, but we need to learn how to get out of our own way. We are the storm, the shit show is our own thoughts, feelings and actions. We need to learn to relax and self-regulate (let go of arising), in order to actualize our nature, which is the state of cessation. Then we are able to continue to walk and practice the path. 

 

The uncommon tradition starts by empowering you and approaches the four noble truths accordingly: 1) truth of dukkha (your innate wisdom of situation and life), 2) truth of origin (you learn to let go of arising craving, aversion and ignorance), 3) truth of cessation (you recognize and actualize the resultant state), 4) truth of path (you continue to practice the path).  One, two, three, four. 

You don't need to practice the path in order to attain some said result. The result is the path, each and every step. Actualizing the state of cessation doesn't mean that everything is perfect. It doesn't mean your a Buddha and that you never fall back into worldly existence. Not at all! Don't confuse yourself!

Actualizing cessation means that we recognize and abide in our true nature, or buddha heart. We are introduced to our nature through the teachings of the resultant vehicles and the grace of our teacher. When we recognize that nature, we embark on the long journey of the path of meditation. We carry that recognition into all of our activities, learning how to carry it in the form of the six perfections for the benefit of others. The practice of the path reveals the middle way between indulgence and beating ourselves up. We can enjoy life, and our practice makes everything workable. 

The uncommon traditions of Mahamudra and Dzogchen only bring final attainment if you live a life dedicated to practice. If you practice for a little while, have some kind of experience, then set the teachings aside and go about your normal existence then it will be no different than drinking a fine wine or going on some grand trip. Sure, you'll have some kind of memory of that experience, something you can hold onto and tell your friends about, but you won't be changed. 

A life of practice is a life of doing. To be, you have to do. You have to keep doing the inner work of being. Practicing the path in this way will give your life meaning and purpose. Your practice will present you with the opportunity to do art, to make a difference in others lives, to make an impact. You will always have the opportunity to be present, understanding and kind. 

Dukkha is more than suffering.

Life is suffering. The truth of suffering.

You've heard these statements of the Buddha about the nature of this life. Over the past one hundred years, much of the Buddha's teachings have made their way into Western thought and culture. Knowing that all of the Buddha's teachings revolve around the four noble truths, we should be sure to come to a correct understanding about what he meant when he laid out his foundational teachings.

In his first sermon, the Buddha taught:

Now this, bhikkhus, is the noble truth of dukkha: birth is dukkha, aging is dukkha, illness is dukkha, death is dukkha; union with what is displeasing is dukkha; separation from what is pleasing is dukkha; not to get what one wants is dukkha; in brief, the five aggregates subject to clinging are dukkha.

 It is easy to see how the early translators of the dharma may have chosen suffering or pain as a substitute for the Sanskrit term dukkha. It makes sense, birth is painful, aging is suffering, not getting what you want is painful. Those translations offer insight into what the Buddha was trying to convey.

But words are limited in their meaning.

The Buddha first states that birth, aging, illness and death are all dukkha. Every stage of human life is dukkha. The human condition is subject to pain and suffering, discomfort and unease.

The Buddha then says that uniting with what is displeasing is dukkha. It is unsatisfying, frustrating, miserable.

Next we find that separation from what is pleasing is dukkha. It is grief, sadness, distress.

The Buddha goes on to say that not getting what one wants is dukkha. It is despair, disappointing, upsetting.

Finally, the Buddha states that the five aggregates, or all conditioned phenomena, are dukkha. There is a basic unsatisfactoriness that pervades all forms of the human condition, which is subject to change, impermanent and without any lasting substance. That which changes, is impermanent and without lasting substance is incapable of satisfying us.

Later in his first discourse, the Buddha taught that dukkha was to be fully understood. What are we to understand? Is it enough to understand that life is suffering?

We need to understand the human condition in its entirety. The central tenet of the Buddha's teachings is that we need to understand our own pain and suffering, but also the myriad ways in which we fall into states of loss and sadness, dissatisfaction and despair. We need to fully understand how all things change, how the very nature of this life and this world is that it is impermanent and without any lasting substance.

Dukkha includes understanding suffering, but it is much more than suffering. It is understanding the human condition, and all that it entails.

Finally, we should take a look at what is meant by 'understand'. Is it to be known, acknowledged or perceived?

It is not enough to know the words or even the meaning. To fully understand dukkha we have to be aware of dukkha, acknowledge it, feel it and sit with it. We need to see it and listen to it. We need to fight the urge to wallow in it, push it away or pretend it isn't there. Then we might understand the truth of dukkha.

Moving through the four noble truths.

Fully understand suffering.

Let go of arising.

Realize cessation.

Cultivate the path. 

Adapted from the Dhammacakkappavattana sutta
translated by Stephen Batchelor

The Dharma is vast and complex. There are various philosophical traditions and practice lineages, as well as various presentations of the path. The challenge of deciding how to start can seem daunting. 

Start where you are. 

The four noble truths can be interpreted as a process that we move through. 

Fully understand suffering.

Look at your current situation. Look at the ways in which you are unhappy. Look closely at your body, how does it feel? Where is there discomfort and pain? Look at your emotions, where do you experience sadness or fear? Look at your perceptions, how do you view your self and the world around you? Look at your habits and inclinations, where are you stuck? 

Fully understand your suffering. This is the first noble truth. It is not a Truth, but the truth of your experience. Understand it. Embrace it. 

Let go of arising. 

What are you holding onto in your experience? What are you accepting or rejecting, holding onto or pushing away? Fixation and grasping are subtle and pervasive, you won't even realize what you are holding onto until you can calm your mind and look. Meditation is the practice of creating a calm and clear mind, so that you can see the various levels of your fixation and grasping. When you see your fixation, whether it is feelings, appearances, concepts, whatever, let it go. Relax. Release the tight knot of grasping and reactivity. 

This is how we train. This is the practice. This is the truth of the arising of suffering.  

Realize cessation.

Cessation means attachment, aversion and ignorance have ceased to control your experience and understanding of your self and the world. What is left in the wake of the cessation of ignorance, attachment and aversion? Is it a void, a blank nothingness? What do we realize in the truth of cessation? 

A vast equanimity. All that appears and exists is naturally present and free in its own place. Nothing to accept, nothing to reject, we abide in complete openness. 

Cultivate the path. 

You thought you were done? Cultivate the path. Do the work. Walk, share, be present and kind in the world. It takes effort and patience. 

You will fall back into suffering and confusion, and you just keep on repeating the process by contemplating your suffering. Give yourself a break, failing means your making progress. (Unless of course you are just skipping over the first three truths and just cultivating the path, in which case you are avoiding the truth of your situation and living a fantasy.)

This is the truth of the path.

A myth.

There is a myth that goes around the Buddhist world that liberation is somewhere else.  That it is fantastic and beautiful.  That it is perfect. 

That myth harms our practice, because we see our present circumstances as something to be rejected.  This is a mistake because we need to use our present circumstances, they are the fuel for our awakening.  If we reject them as unfit then our practice isn't based on our reality but on a myth.

What can we transform if we don't use our present circumstances?  What else is there to liberate?

We need to experience the truth of suffering in order to realize its cessation.  As difficult as it can be to acknowledge the truth of suffering, it is the start of our path.

Then real awakening is possible.  Buddhahood becomes possible.  

Suffering

The fourth preliminary is the contemplation on suffering.  The key point is that there is no place within the realm of samsara, or conditioned existence, that is free from suffering. 

There are several implications to consider when contemplating suffering.  First is the truth of suffering.  The first teaching that the Buddha gave upon attaining enlightenment was on the Four Noble Truths- the truth of suffering, truth of the origin, truth of cessation and truth of the path.  Within the truth of suffering there are three types of suffering that the Buddha mentioned- the suffering of suffering, the suffering of change and all-prevasive suffering.  

We are all very familiar with the suffering of suffering.  This is the gross level of suffering that we experience throughout our lives- physical pain and loss, the diversity of negative mental states, and the never ending cycle of aging, sickness and death. 

The suffering of change is a little more subtle.  It is the suffering that is associated with periods of happiness or pleasure.  This type of suffering refers to the tendency of the good times in our life to revert to suffering.  The common metaphor to portray this type of suffering is that of licking a razor blade with honey on it, it tastes so sweet but we do not realize that we are cutting our tongue because the blade is so sharp.  We all have examples of this type of suffering in our own life- the new job that turns out to be a bad work environment, a spoiled relationship, a hangover after a fun night with friends.  What distinguishes whether or not these positive experiences we have in life revert to suffering?  Is it the object or event itself?  Or is it our own mind, hopes and expectations? 

All-pervasive suffering is the most subtle level of suffering.  It refers to the latent potential for suffering to manifest in our life because of our own ignorance, ignorance of the true nature of reality and our true nature.  It is because we misconstrue phenomena with identity, fixating on characteristics and investing them with meaning that is not inherent to them that we experience an endless round of suffering.  It is by getting caught up in the twelve links of dependent origination that we continually experience the all-pervasive nature of suffering.

The second implication is that no matter where we are born in samsara we cannot escape suffering.  It doesn't matter if we are born rich, famous or beautiful.  We cannot get promoted to a job that has no suffering, we cannot move into a bigger house to be free from suffering and we cannot find another partner that is going to be perfect and never cause us pain or sorrow.  If you are not convinced of this then you should waste a day or two of your life to watch reality TV (This will be the last time I ever suggest people watch reality TV). 

The third implication is that it is we who continue to invest in the suffering of samsara.  It is our thoughts, choices and actions that continue to turn that wheel. 

When we understand the truth of suffering and that we cannot escape it as long as we continue to invest in conditioned existence, then we come to embrace the larger scope.  As long as we place our refuge outside of us there is no lasting happiness to be found.  If we place our refuge in people, places or things outside of us we will have no protection, no shelter, we will constantly be reaching out with empty hands hoping that something comes our way. 

We must rely on an authentic refuge, one that is able to free us from this wheel of samsara.  As an outer refuge we rely on the Buddha as the supreme teacher, the Dharma as the supreme teaching, and the Sangha as the supreme support.  As an inner refuge we rely on our own Buddha mind or the capacity to attain liberation, our own experience of the Dharma as the path, and the Sangha as our companions on the journey. 

Having embraced the larger scope we then come to a decisive experience of suffering, which is best summarized by a verse composed by my own root guru, Younge Khachab Rinpoche:

We are endowed with this precious human life,

and have met with the Dharma.

The world and inhabitants

are impermanent, like a water bubble.

At death, only my dharma practice

will be of any benefit.

At death, there is no freedom,

and the winds of karma take their course.

Therefore I shall devote myself

to abandoning negative acts

and cultivating positive ones.

All the illusions of samsara

entrap my mind with the three poisons.

Realizing the faults of conditioned existence,

may I practice renunciation and strive for enlightenment.

 

This concludes the contemplation of the preliminary practices.  It is of tremendous value to return to these again and again, for they are the source of much wisdom on the path.  

Four Noble Truths

The first teaching that the Buddha gave after attaining complete and perfect awakening was on the Four Noble Truths.  The importance of this teaching is that the Buddha laid a framework for all the rest of his teachings, so that at any point a practitioner on the path knows how to relate the teachings back to their own life and experience. 

First is the truth of suffering, that no matter where we look in the world suffering is always just around the corner, even if we have gained enormous wealth, fame or power.  

Second is the truth of origin, it is because we invest in conditioned existence that this is the case.  It is because we invest in things outside of ourselves, things that are of a temporary nature, that happiness continues to evade us.  

Third is the truth of cessation, that it is indeed possible to find lasting happiness, a genuine inner peace and confidence in one’s own nature.  

Fourth is the truth of the path, that by learning, contemplating and putting these teachings into practice we can indeed arrive at that state.  

We can compare this to the metaphor of a sick person.  If someone is sick, they go to a doctor to get a diagnosis.  The doctor says ‘this is the cause of your sickness, and it is possible to be free from this sickness but you need to take this medicine’.