Tenets, 10 February 1994, part 2

There can be some comfort, but then after a while, if one stands too long, then there will be discomfort, there will be suffering and one may feel like one may want to sit down again. So in this way one suffering after another, while one suffering has not has just about not finished the other sufferings starts to follow after it and in this way there is a suffering one after another and in a way there is no moment where there is there is no moment when there is no suffering at all. And then similar example, when it is too hot, we might get little comfort if we after that have a shower or pour pour down water on the body, but then again if we keep pouring it will turn into suffering. So in this way again in relation to situation of being cold and hot it is not there lastingly the comfort apparent comfort there is bound to be suffering falling afterward and in this way our whole life is spent with one suffering after another and this then is the nature of our present existence as ordinary being with such aggregates, such body and other four aggregates being present and why these aggregates have the nature to be a nature to be bound to be miserable is because they are contaminated things and the description of contaminated things is something that is produced by impure thoughts and karma.

So anything that is a result of impure thoughts and karma is here what’s called scripturally called as contaminated things. Something that’s bound to let you down. The word originally means bound to let down, but like contaminated is more interpretive way normally used. So no, it’s bound to be bound to be miserable and therefore this then covers our second line of the four seals. All con contaminated things are bound to be miserable.

Or if one through such way of understanding applies serious thinking and think well then it is possible through this way one can have the thought wanting to escape, thought wanting to run away from the saṃsāra, and that thought can form the cause. That thought can come about. Well, one may have the thought wanting to run away to liberate oneself from some sort from the cycle of continued suffering but one would need to search for the way or search for the means by which that liberation can be possible. So as a search or one comes to the third line which says all phenomena are selfless and in the nature of emptiness. So this means to be able to liberate oneself from sufferings from the saṃsāra one has to have the wisdom realizing selflessness the identitylessness of things or phenomena because that wisdom is the main method, main means by which one can overcome all sufferings by which one can liberate oneself from the saṃsāra.

And then if we reverse back we then had those three lines all compounded things are impermanent, all contaminated things are bound to be miserable and then the present third line all phenomena are selfless and in the nature of emptiness. So this third line explains the need to have the wisdom realizing selflessness. The wisdom understanding that phenomena or things do not have a concrete identity, concrete self. If one has the wisdom realizing selflessness, then one can attain nirvana which is the state of having overcome all sufferings together with their causes and therefore we have the fourth line which says nirvana is peaceful and virtuous and nirvana being literally literally the word means going beyond sorrow transcending sorrow. So this what it it then means is if one has the wisdom realizing selflessness one can then be able to transcend sorrow and here sorrow is to to be meant referring to the entire sorrow or suffering of the cycle of the saṃsāra.

One can then transcend and one one can remove completely. The along with these two, the perspective that one must not interfere with the happiness and comfort of others. And in this way, there is a there is a there Also in this way, the proponent proponent of a Buddhist tenet or a person who not only being Buddhist but as well is engaged into understanding and explaining the Buddhist findings and conclusions is a person who who thinks about these four major findings and conclusions and then through this way of thinking the person attempts to liberate himself or herself from sufferings, from the cycle, and to attain liberation and such a person is called a proponent of a Buddhist tenet. Of meditation and practice common to all four Buddhist tenets that they commonly accept these four major perspectives to be integrated into their practice and they do meditation on those four major points but but in finer details of these four points and of other matters then the four Buddhist tenets or four Buddhist school or schools of thought have different explanations which are the various levels of understanding the different descriptions so forth about the practices and these is what we shall be looking into in in next and other sessions from now onward into the individual perspective of the each of the four Buddhist tenets.

So then we shall stop here for tonight and we’ll have about five minutes questions. If you have any questions, please. Yes. There can be uncompounded things and to look into that first the compounded things are those as we discussed produced by causes and conditions and then there are other existing things which do not which are not produced by causes conditions but they’re existing there such as emptiness and such as space which do not depend on causes and conditions. And then liberation as well amongst the four truths the true cessation after having attained those states, those states are not in the state of impermanent.

So they are permanent things, they are uncompounded. The causes and conditions, their difference can be seen this way. Let’s say an example of flower. The causes for flower is the flower seed which actually is the material producing the flower and then conditions are such as manure or water and heat so forth. It can be achieved when while one has the form ordinary body because in that process what happens is the the karma and impure thoughts are all terminated, but one has not terminated the impure body of this life which was produced by the karma and impure thought meant to produce this body for this life.

So it is like a nirvana where there is remainder of the body and it it is in that state but after when one dies having attained nirvana while on this body when one dies then next in the next phase next time or after that it will be nirvana where there is no where there is not even the remainder of the normal contaminated body so it’s a different state and in a way they do have two specific expressions it’s called with remainder and nirvana without remainder. No no pain and unpleasant experiences will be experienced and because there is no cause left to experience suffering or unpleasant or feelings or pain. Because one has overcome karma as well the impure thoughts. It is permanent. Because it is a state which is just the termination of suffering and it’s just a cessation.

So it is not an affirming phenomena, it’s not an affirming phenomenon, it’s not a phenomena or thing, it’s just an absence, a termination of suffering and that’s why continues. That’s why nirvana is as well called cessation, termination. It’s just a mere termination state of all sufferings. What’s that? The nirvana can again be seen on two levels one which is the nirvana of the lower vehicle where practitioner attains the state free of sufferings and all gross impure thoughts just of oneself on also one’s benefit only.

So it’s based on based on one’s welfare to accomplish one’s welfare. And then we have the higher nirvana which is the great nirvana and that is the state of Buddhahood where one not only overcome sufferings and own gross impure thoughts but even the imprints subtle imprints and also the purpose is different one attempts to achieve or attain that state in order to benefit all sentient beings. And then in the case of bodhisattva, we would say would not attempt to attain nirvana just for self interest. Instead, bodhisattva would work towards Buddhahood for benefit of all sentient beings. Well in the case of the lower vehicle’s nirvana there one has only overcome afflictive obscurations the obscurations of mind obstructing to attain liberation whereas in the case of one if one is to achieve omniscience and the enlightenment Buddhahood one has to overcome what is normally called the obscurations to omniscience or knowledge obscurations.

So an arhat or someone who has just attained liberation would still have obscurations or obscurations of mind hindering from achieving omniscience so it has not attained that state yet. So there is these two difference and the lower way of liberation is or the nirvana is a state having overcome all our sufferings and impure thoughts. And to, like, interpret, well, there will be no worries about them returning back. So at that stage, all impure thoughts are permanently overcome. The The can this relate to awareness?

Yeah. You become bodhisattva once you have generated or developed bodhicitta. So it is a state where a person has developed bodhicitta but not yet become Buddha in that period is called bodhisattva.