Making the most of our Precious Human Life
As taught by Ven.Geshe Sangey Thinley at Jam Tse Dhargyey Ling on 6th April, 2014.
Before one begins to engage in a dharma practice, one prepares by arranging oneself in a
comfortable seat, chair or cushion in order to be ready to engage. And then we establish both the
outer and the inner motivation, which adds great power to the great activity of engaging in dharma.
Establishing the proper motivation is very important.
Contemplate the true fortune you have to be in this position with the freedom and endowments to
be able to engage in a practice like this. I have this body with the endowments and can make my
life meaningful with this precious human rebirth. I have the potential to create merit and create
fortunate rebirths.
If we think about it we have two great works in this life, accomplishing the circumstances for
happiness in this life and that of future lives. These are the two great works for us in our Buddhist
practice.
The life that we are currently experiencing is the result of the merit from our previous lives. We
have a human rebirth and our fortune today relates to the positive karma we have accumulated in
previous lives. We have to be careful to retain this fortune of positive merit and develop the firm
resolve to engage in virtue and avoid non virtue thereby increasing merit and not wasting it.
As the great Indian Master, Chandrakirti said, one has to be very cautious. If we do not build upon
the merit formally accumulated we may fall into the lower realms and it will be difficult to resume a
human rebirth in the future. Like a car that is wreaked in an accident, it will be impossible to drive it
again.
We can defeat the purpose of having a human rebirth if we waste this precious opportunity. We
have two clear options; One: we can cherish ourselves or, Two: we can cherish others.
If we keep a self-centred attitude it will not benefit us. If however we choose to benefit others or
cherish others then our future lives will be positive.
So we do this by practicing the ‘Exchanging of Self for Others’.
For instance if we maintain self-cherishing we will not be happy and others will not like us. If we
have the attitude of cherishing others we will be happy and others will like us, others recognise a
good kind heart. Others will be grateful and will treat you well. This is an example of the immediate
benefit of cherishing others.
All beings are the same in that they have minds, this is the consciousness. Since this is the case
we all wish for happiness and fear suffering. We are all the same in this way.
In the case of animals, they do not have the ability to learn and understand how to avoid the
different types of suffering. Perhaps superficially they understand, but they do not know how to
achieve the great transcendent happiness. However humans have the ability to do this, they do
have the ability and the means to achieve this ultimate happiness and freedom from suffering.
Even in a limited way if you look at the difference between animals and humans. If you look at an
animal and its means of dealing with wounds, it has to let it heal naturally. Humans can skilfully
deal with illness and wounds. This applies to the means and tools and skills human can apply to
understanding concepts and philosophy and apply this to developing the mind and heart.
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As humans we have the choice and have the ability to create the causes for true happiness, the
transcendental happiness. If we don’t create the causes, and worse create the causes for
suffering, then we will have lower rebirths. However if we create the right conditions we can
achieve the great liberation form samsara. It is ultimately our decision. We have a responsibility to
make the right choice.
Sometimes we think we wish to engage in dharma practice but say we don’t have time. But
eventually we will, like maybe next year. This is a form of laziness. We need to apply ourselves
now to the best of our ability. We have to be very committed. There are some who say they are too
busy and can’t apply themselves. This is a mistake as there is no certainty you will have time in the
future. If you have an illness and die you will have lost the opportunity. This is faulty thinking. For
this reason we have to do what we can now while we have the opportunity to do so. We have this
attitude based on the presumption of time. But time is passing quickly and each day we get closer
to the end of our lives. Constantly time is passing and our lifespan is being exhausted. If we put off
our practice there will be a time when there will be no option, so we have to engage while we have
the opportunity.
When we observe this moment by moment process of change, we can see the law of cause and
effect and the cause and conditions created from this.
Every thought or action creates a shift and change. If there was no karmic interdependence then
there wouldn’t be this cause for change and all things would be permanent. We can see this
clearly with an external phenomenon like a flower. The seed and the conditions applied to it will
bring about a flower. If the right conditions are not applied then it won’t produce a beautiful flower.
This is how it is with respect to the inner experience of happiness and suffering. If we don’t create
good causes then no happiness will be achieved. If we create negative causes then negative
experiences result. We must understand that if we want to avoid suffering then we have to make
sure the causes and conditions are not there for the opposite to happen. We have to understand
that it is not just coincidental, that it’s not beyond our power, it happens as a result of definite
causes created by ourselves.
We have two components body and mind. Of these two, the mind is the most powerful.
If you have an illness for example and are suffering, if the mind is well it is able to lessen the
suffering of the body. But if the mind is suffering and distressed then one has greater suffering and
is not able to heal the body. In this way the most important thing here is the condition of the mind.
Whether we have happiness depends on our way of thinking. If we have a mind of positive and
content disposition we will be happy and content. If we have negative mind we will never be
satisfied and will be unhappy. The mind is first and foremost. If we cultivate our mind in a positive
way this will colour our experiences. If we have a negative mind we will only respond and see life
in a self-limiting way.
As Buddha said, one is responsible for one’s self and is the friend of oneself. We then have to
understand that we have the power to create the conditions we wish to have.
If we examine this and are cautious about our actions and ones results being our experiences. In
the world there are more people who do not accept the dharma than do, but they still have love
and compassion. People can have love and compassion without faith in dharma. For those who
have developed faith in the dharma there is a difference, in that the love and compassion one
develops has a vast, unconditional quality and is more profound.
We have to be convinced of the incredible power of the altruistic mind. If we have the two
purposes as stated, the happiness of future lives is much more important than this life.
We don’t have much time we should use our time well and apply ourselves. If we don’t think long
term then this will be a huge mistake and be such a shame.
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For those who practice and have faith in the dharma we have the possibility of cessation and
liberation. If we achieve this then we achieve the final and stable transcendent happiness. This is
achieved only by liberation from cyclic existence.
Although some achieve the higher states of the demi gods, these states are not anywhere close to
the final unchanging ever lasting happiness. There is no lasting happiness as long as we remain in
samsara, until we achieve this mind state of liberation. Therefore the opportunity is right now.
There are different versions of liberation, but this tradition views liberation as being when one
abandons afflictive emotions and the route is cut to cyclic existence.
As far as realising the ultimate view this is not easy. In this lifetime then we can study and
develop some convinction in the law of karma. We need to do the best we can to have a pure
heart and abandon a negative mind state. We do not have anything to fear if we practice like this.
We will then definitely not have a lower rebirth in the animal realms.
We hear this advice but if we look at our lives there are so many different causes positive, negative
and neutral. We look at these and ask what is the most powerful or dominant. If you think about
what makes virtue very strong or determine the karmic weight? It’s not only the motivation.
Object.
If, like with stealing, first there is the intention to steal, then they carry out the activity, then they
have the attitude of rejoicing they have the car. This is very powerful. But if one of those three are
not present, like you regret what you have done by stealing the car, then the non-virtue is not so
strong. These factors define both the karmic weight and strength of the deed.
Like with a virtuous activity. Like coming to the teachings, you had the intention and you listen well.
You then feel good and you gained from this. This all has good virtue. But say you regret coming
for some reason this then has less value.
The rejoicing is particularly powerful. With all factors, the intention, the action, the response and
the rejoicing this is so important, in particular the regret or lack. If you regret a non-virtue, or have
remorse and you recognise the non-virtue, then it is not so powerful. This is very powerful - the
awareness of the negative or positive action and its effect.
Intention, action,
From Tibetan the terms are: 1.base/object, 2. intention, 3. action, 4. completion.
It is important to understand this and the power of completion then you know if one of these is
missing then the non-virtue and karmic result is not so strong. Like if someone goes fishing,
involves killing, then they regret it, this reduces the negative karma. If we can remember this then
we can apply it. Like on the TV the fishing programme the people are so happy about it. It goes
both ways, remember to rejoice in virtuous action – this is important.
Question: If you complete a negative action that at the time you rejoiced, then later you regret can
you get rid of negative karma?
Yes, thinking about virtuous action like generosity then regretting this later will negate the positive
result. The reverse is true for negative actions that are ultimately regretted.
Causes and conditions have to come together like the car with petrol. It’s like this, we can’t expect
the results to come if we don’t have both.
(Translated by Virginia Blum form New York: Typed out by Teresa Rudgley: Edited by Kaari Schlebach)
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