by Dalai Lama
2.Nirvāṇa is peace (śānta) because it is a separation in which afflictions have been eliminated.
Unable to correctly identify the qualities of liberation, some people mistake other polluted states, such as meditative absorptions in the form and formless realms, as liberation. Although these meditative absorptions are much more tranquil than our human existence, they have only suppressed manifest afflictions and have not eliminated subtle afflictions and their seeds from the root. Not understanding that nirvāṇa is ultimate peace, people do not try to attain it and are satisfied with a temporary, superior saṃsāric state. This attribute counteracts the belief that states polluted by ignorance are nirvāṇa. People who are convinced of the harm of afflictions and karma know that their cessation is a state of peace and joy that will not vanish.
3.Nirvāṇa is magnificence (praṇīta) because it is the superior source of benefit and bliss.
Because nirvāṇa is completely nondeceptive and no other state of liberation supersedes it, it is supreme and magnificent. Nirvāṇa is total freedom from all three types of duḥkha. Knowing this prevents mistaking certain states of temporary or partial cessation as nirvāṇa. It also prevents thinking that there is some state superior to the cessation of duḥkha and its origins. Someone who mistakes a saṃsāric state as liberation will follow a detour that does not lead to their destination. For example, someone who enjoys the tranquility of suppressing the conceptual mind in blank-minded meditation does himself a disservice, because nirvāṇa will elude him.
4.Nirvāṇa is freedom or definite emergence (niḥsaraṇa) because it is total, irreversible release from saṃsāra.
Nirvāṇa is a definite abandonment because it is an irrevocable release from saṃsāra’s duḥkha. This counters the mistaken notion that nirvāṇa can degenerate. Because nirvāṇa is the elimination of all afflictions and karma causing saṃsāric rebirth, there no longer exists any cause for such rebirth or for the suffering it entails.
Contemplating these four attributes encourages us not to stop partway but to continue practicing until we actualize full nirvāṇa.
DISTORTED CONCEPTIONS OF TRUE CESSATIONS
ATTRIBUTES OF TRUE CESSATIONS
Nirvāṇa — an arhat’s true cessation of all afflictions and karma that cause saṃsāric rebirth through the force of antidotes — is
1.
Believing that liberation does not exist
Cessation of duḥkha, because it is a state in which the origins of duḥkha have been abandoned
2.
Believing that other polluted states (such as meditative absorptions in the form and formless realms) are liberation
Peace, because it is a separation in which afflictions have been eliminated
3.
Believing that a state of temporary or partial cessation is nirvāṇa/liberation
Magnificence, because it is the superior source of benefit and bliss
4.
Believing that nirvāṇa can degenerate, that it is reversible
Freedom, because it is total, irreversible release from saṃsāra
REFLECTION
1. To get a small taste of what nirvāṇa could be like, imagine that an affliction such as anger is totally absent from your mind. No matter what someone says or does, no matter what happens, you will never get angry again.
2. Nirvāṇa is the complete absence of all afflictions forever. Aspire to attain it.
Four Attributes of True Paths
The true path (mārgasatya) is the wisdom realizing the sixteen attributes of the four truths, especially true cessation. Existing in the mindstreams of āryas of all three vehicles, true paths eradicate ignorance and other afflictions. When afflictions cease, polluted karma is no longer created and that which has already been created cannot ripen into a saṃsāric rebirth; liberation is attained.
The Pāli tradition says that the āryas’ eightfold path constitutes true paths, while Prāsaṅgikas say it is an ārya’s realization informed by the wisdom directly realizing the emptiness of inherent existence. The wisdom realizing emptiness is the principal true path because it views phenomena’s mode of existence opposite to the way ignorance does. While ignorance grasps inherent existence, the wisdom directly realizing emptiness realizes the absence of inherent existence. In this way, it is able to completely counteract ignorance and all afflictions rooted in it.
As above, these four attributes assuage doubts that we may have about the true path. If you fear that there is no path to peace, reflect on the first attribute. If you think that the wisdom realizing emptiness cannot counteract the afflictions, reflect on the second attribute. If you wonder if the wisdom realizing emptiness will actually eliminate all afflictions, ponder the third attribute. If you wonder if meditating with the wisdom realizing emptiness will bring nirvāṇa and not some other state, reflect on the fourth attribute.
The four attributes of true paths are path, suitable, accomplishment, and deliverance. These are explained according to the Prāsaṅgika viewpoint.9
1.The wisdom directly realizing selflessness is the path (mārga) because it is the unmistaken path to liberation.
This wisdom leads to liberation. Knowing this counters the misconception that there is no path to liberation from saṃsāra. People who believe no path exists will not venture to cultivate it and will remain endlessly trapped in cyclic existence.
2.The wisdom directly realizing selflessness is suitable (nyāya) because it acts as the direct counterforce to the afflictions.
The wisdom realizing selflessness is the suitable path leading to nirvāṇa because it is the powerful antidote that directly counteracts self-grasping ignorance and eliminates duḥkha. Understanding this eliminates the misconception that this wisdom is not a path to liberation. Having confidence that it is the correct path to nirvāṇa, we will be eager to cultivate the wisdom that knows the nature of bondage in and release from saṃsāra just as they are. This wisdom also knows the faults of the afflictions and the meaning of selflessness.
3.The wisdom directly realizing selflessness is accomplishment (pratipatti) because it unmistakenly realizes the nature of the mind.
Unlike worldly paths that cannot accomplish our ultimate goals, the precious wisdom directly realizing emptiness leads to unmistaken spiritual attainments because it is an exalted wisdom that directly realizes the final mode of existence of the mind, its emptiness of inherent existence. In this way, it accomplishes the eradication of afflictions and attainment of liberation.
Understanding this counteracts the misconception that worldly paths eliminate duḥkha. Worldly paths are of many types, such as meditative absorptions that are mistaken for liberation. Blissful as they may be, they do not secure a true state of liberation. Some people practice the worldly path of extreme asceticism, mistakenly believing that harsh treatment of the body will eliminate craving for pleasure. This method does not bring the desired result, as the Buddha attested to by practicing — and then relinquishing — torturous asceticism for six years.
4.The wisdom directly realizing selflessness is the way of deliverance (nairyāṇika) because it overcomes afflictions and duḥkha from their root and brings irreversible liberation.
Inherent existence and noninherent existence are contradictory. By realizing the lack of inherent existence, the ignorance that grasps inherent existence can be conclusively removed. This wisdom is able to overpower ignorance because it knows things as they are, whereas ignorance relies on faulty fabrications. Because it definitely abandons all duḥkha and obscurations, this wisdom does not stop partway, but definitively delivers us from cyclic existence. This attribute counteracts the misconception that afflictions can regenerate and cannot be removed completely. It also counteracts the mistaken notion that while some paths may partially cease duḥkha, no path can cease it completely.
Contemplating these four attributes encourages us to meditate on true paths in order to destroy duḥkha and its origins an
d to actualize nirvāṇa.
DISTORTED CONCEPTIONS OF TRUE PATHS
ATTRIBUTES OF TRUE PATHS
The wisdom directly realizing selflessness is
1.
Believing that there is no path to liberation
Path, because it is an unmistaken path to liberation
2.
Believing that this wisdom is not a path to liberation
Suitable, because it acts as the direct counterforce to the afflictions
3.
Believing that worldly paths (e.g., meditative absorptions) can eliminate duḥkha and are liberation
Accomplishment, because it unmistakenly realizes the nature of the mind
4.
Believing that afflictions and duḥkha cannot be removed completely, or that once removed, they can reappear
Way of deliverance, because it overcomes afflictions and duḥkha from their root and brings irreversible liberation
REFLECTION
1. Contemplate that true duḥkha — everything produced by afflictions and polluted karma — lacks any inherent essence.
2. Contemplate that all duḥkha as well as the origins of duḥkha depend on causes. Because they are dependent and do not exist under their own power, true duḥkha and true origins lack independent essence.
3. Contemplate the four attributes of true cessation. Abide in the certainty that nirvāṇa — a lasting state of peace and joy — can be attained, and let your mind be imbued with the optimism that brings.
4. Contemplate that true paths are also conditioned phenomena that depend on other factors. They too do not exist from their own side and thus are empty of inherent existence.
In conclusion, according to the Prāsaṅgika perspective, the entire complex of all sufferings and unsatisfactory circumstances of cyclic existence is rooted in self-grasping ignorance. This grasping at objective existence underpins our emotional reactions, such as craving, anger, jealousy, arrogance, guilt, and so forth. Cultivating the view of emptiness undermines this grasping and overcomes the four distorted conceptions. So there is a direct connection between the understanding of emptiness and our day-to-day engagement with the world.
While I have not realized emptiness directly, I can assure you that as a result of cultivating and deepening an understanding of emptiness and familiarizing myself with this understanding over time, I can see a progressive reduction of the influence of the afflictions that usually dominate our ordinary minds. There is a real impact and transformative power in this practice. If you make sincere effort to study, contemplate, and meditate on emptiness, the four distorted conceptions will no longer be able to nourish afflictions in your mind. When your afflictions have been eliminated, engaging in polluted actions ceases, and without these, rebirth due to afflictions and karma comes to an end.
2
Revolving in Cyclic Existence: The Truth of Duḥkha
THE FOUR TRUTHS directly apply to our lives: they lay out the framework for understanding our situation and our potential. Having a general understanding of them, we will now go into more depth regarding each truth, beginning with the truth of duḥkha, the unsatisfactory circumstances in which we are bound. These include the three realms of saṃsāric existence into which we are born, the disadvantages of being born there, and the value of our human lives to reverse this situation.
Knowing Duḥkha for What It Is
The Buddha said that true duḥkha is to be known, true origins are to be eliminated, true cessations are to be actualized, and true paths are to be cultivated. In specifying that true duḥkha is to be known, the Buddha was giving us an important message: unless we identify the unsatisfactory circumstances that afflict us, we will never attempt to free ourselves from them. If we don’t know we are ill or deny the fact that we are, we will not go to the doctor or take the prescribed medicine. Meanwhile, an insidious disease will fester inside us.
In spiritual practice, the first step is to identify true duḥkha, the unsatisfactory situation in which we live. Once we know this, we will search out its causes, eliminate them by cultivating true paths, and actualize true cessations, the state of lasting peace and happiness that we want. When reflecting on the various types of duḥkha, keep in mind that the purpose is to generate the determination to be free from saṃsāra and attain liberation. Seeing others’ duḥkha, with compassion we will want to help them attain liberation as well. Otherwise there is no purpose to reflecting on suffering.
Having properly identified our duḥkha, it is essential to cultivate the proper attitude toward it. Many of us, when confronted with pain or injustice, respond with anger or self-pity. We try to blame someone else for our misery. Meditating on true duḥkha involves taking responsibility for our situation and our problems and dealing with them wisely.
We may think that we’re already aware of our misery, so there’s no need to contemplate it. Although we may be aware of our gross duḥkha, we probably are not aware of duḥkha’s subtler levels. Until we recognize these, we won’t seek to be free from them.
Initial-level practitioners identify the obviously painful suffering of unfortunate migrations and its causes — destructive actions. They wish to attain a good rebirth (the cessation of that suffering), and observe karma and its effects as the path to accomplish this. Nevertheless, these people do not yet understand the full meaning of duḥkha, nor can they actualize the full cessation of all duḥkha.
We may know the various divisions of duḥkha into three, six, and eight types and have intellectual knowledge of them, but real understanding comes from observing our own experiences — our bodies and minds, our lives and deaths. It involves facing the disparity between the belief that we are in control of our lives and the reality of what actually is.
When reflecting on duḥkha, keep in mind that understanding duḥkha and its origins is just the beginning. The Buddha also taught the last two truths, directing us to the state of genuine peace and showing us the method to attain it. With those, we will have a complete picture. As Buddhaghoṣa said (Vism 16.97):
The truth of duḥkha should be regarded as a burden, the truth of origin as the taking up of the burden, the truth of cessation as the putting down of the burden, the truth of the path as the means to put down the burden. The truth of duḥkha is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the cure of the disease, and the truth of the path is like the medicine.
Realms of Existence
As beings in cyclic existence, we are reborn in different realms (dhātu) of existence. A realm is primarily the five aggregates projected by our karma, although it also includes the environment. All of these are considered true duḥkha. One way of expressing the realms of saṃsāra is the schema of the three realms (tridhātu or trailokya). Beings in the desire realm are completely immersed in objects that are attractive to the six senses. They are obsessed with fulfilling their desires by possessing these objects. This is the realm in which we presently live. The form realm comprises beings who have attained the four levels of single-pointed concentration or meditative stabilization (dhyāna, jhāna). The formless realm consists of beings in even deeper states of meditative absorption (samāpatti),10 such that they do not have bodies. While these realms are manifestations of our karma, they are not merely projections of mind or metaphors for states we experience as human beings. When we are born in a realm, it appears as real to us as our present human life and environment appear to us now.
Sentient beings in saṃsāra can be subdivided into six classes (ṣaḍgati). From the highest to the lowest, they are devas (gods or celestial beings in the desire, form, and formless realms), asuras (anti-gods), human beings, hungry ghosts, animals, and hell beings. Sometimes the devas and asuras are considered as one, in which case there are five classes.
The three realms can be expanded into thirty-three classes of beings or planes of existence, which are listed from the highest to the lowest.11
(1)F
ormless Realm (Ārūpyadhātu)
33. Peak of Saṃsāra (Neither-discrimination-nor-nondiscrimination, Naivasaṃjñānā-saṃjñāyatana or Bhavāgra)
32. Nothingness (Ākiñcanyāyatana)
31. Infinite Consciousness (Vijñānānantyāyatana)
30. Infinite Space (Ākāśānantyāyatana)
Ordinary beings are born in these four realms due to invariable karma — that is, in the immediately preceding life, they attained the corresponding level of meditative absorption. Lacking a coarse body, these beings have only the four mental aggregates. They remain in deep states of meditative absorption for eons, experiencing no coarse suffering at all. These four meditative absorptions are distinguished based on the mental factor of discrimination that accompanies them, which becomes increasingly subtle, culminating in the peak of saṃsāra. These states are so subtle and blissful that some meditators confuse them with liberation. However, when the karma for these rebirths is exhausted, those beings take rebirth in the desire realm again, usually as hell beings, hungry ghosts, or animals.
(2)Form Realm (Rūpadhātu)
Fourth Dhyāna (Caturthadhyāna)
29. Highest Pure Abode (Akaniṣṭha)
28. Clear-Sighted (Sudarśana)
27. Beautiful (Sudṛśa)
26. Untroubled (Atapa)
25. Not Great (Free from Afflictions, Avṛha)12
24. Unconscious Beings without Discrimination (Asaṃjñasattva). Ordinary beings who have attained the fourth dhyāna and cultivate meditative absorption without discrimination are born here, where the beings are nonpercipient and have no mental activity except at the moments of birth and death.13