Extricating Ourselves

by Geshe Sonam Rinchen

In the Rice Seedling Sutra the Buddha clearly indicated the dependent nature of things and the process which keeps us in cyclic existence with the words, “Conditioned by ignorance there is formative action.” How do we remain in cyclic existence and how can we extricate ourselves?

By meditating on the twelve links, we can come to understand fully how painful our present situation actually is. This is something we are reluctant to acknowledge, but a real antipathy towards the cycle of involuntary birth and death in which we are trapped will not arise unless we face it. And unless we generate strong feelings of aversion to cyclic existence, it will be impossible to develop a genuine wish for liberation, without which progress on the path is impossible. Yet revulsion for cyclic existence is still not enough. Unless we recognise what keeps us in this condition, we cannot discover the means to free ourselves. Even though we may realise that we are sick, unless a correct diagnosis is made, we cannot hope to find the treatment that can cure us.

We begin by thinking about our impending death and retracing the steps that lead to it. This is called contemplating the afflicted side of the twelve links in reverse order. Through this we realise that the nature of cyclic existence is painful. It will make us want to change our condition and stimulates the aspiration for freedom. In this case it is of no benefit to think about others and their predicament. We must look at our own situation.

Having been born, we will inevitably have to face death. We are on our deathbed full of grief and distress at leaving this world. Our bodily functions are ceasing, which causes us physical suffering in addition to the anguish we feel. The mental and physical suffering we experience stirs up all kinds of delusions.

This more or less describes the general and clearly apparent experience of death. Surely it is the greatest physical and mental crisis that we will have to face in this life. If we do not think so, it’s probably because we have never given death much thought.

When we examine from where all the grief, distress, and physical suffering come, we discover that it is a result of ageing and sickness and ultimately of birth itself. Birth is the outcome of our compulsive actions, which spring from ignorance. So, when we contemplate the process of the twelve links in reverse order in this way, we begin with the outright suffering experienced as we are dying and retrace the causes back to ignorance, the root of our cyclic existence and of our misery. Whether we continue to wander through the different states of cyclic existence or whether we extricate ourselves from this condition depends upon whether or not we deal with that basic ignorance, our own misconception of the self. Reaching a point where we can fully recognise this is a substantial accomplishment.

There are two ways of meditating on the twelve-part process — from the conventional and ultimate points of view. The conventional entails contemplating the afflicted and purified aspects of the twelve links in forward and reverse sequence. The ultimate consists of meditating on the emptiness of each of the individual links and of the whole process. It is important to meditate on both of these aspects because if we only meditate on the ultimate aspect, we are in danger of falling into a nihilist view, which is to believe that nothing has any actual existence. On the other hand, by only meditating on the conventional aspects of the process we may fall into the other extreme and make it all much more concrete than it really is. We must steer the middle path between seeing things as completely nonexistent and seeing them as objectively existent.

To turn now to the process of the twelve links in forward sequence, described in the Rice Seedling Sutra: first there is ignorance, which is a basic confusion that gives rise to distorted perception and leads to certain kinds of action. Thus ignorance is the first link and formative action, the second. The action ceases but leaves an imprint in the mind, which is indicated by the third link, consciousness. Just before death, craving and grasping, the eighth and ninth links, activate that imprint and lead to conception and the development in the womb of the senses and the ability to experience. Birth then takes place and everything begins again. Every moment of ignorance that leads to formative action begins another set of twelve links, so there are, in fact, many sets operating simultaneously. Intelligent scrutiny reveals both what an exhausting, self-perpetuating process it is and how we can get rid of it.

The basic confusion or misconception is primarily a certain way of seeing the self. We have to examine whether this way of seeing the self is valid or mistaken. You see something on the hill opposite but are not sure whether it’s a human being or a scarecrow. The closer you go, the more clearly you see that it’s a human being. Now you can be sure that your perception of it as a human being is correct. If, on the other hand, you feel uncertain about what is there but think it might be a human being when in fact it is a scarecrow, the closer you get the more indistinct your perception of it as a human being becomes and the more clearly you see it as a scarecrow. The perception of what is actually there stops the misperception.

When a perception accords with fact, the more we investigate the clearer it becomes, whereas when what we perceive does not accord with fact, careful investigation will reveal our mistake. We recognise that what our perception clings to is a mere fabrication, something which doesn’t exist at all. This applies to our ignorance. The more familiar we become with how things actually exist, the weaker our misperception grows until it stops altogether. Although the misconception does not stop right away, the more we accustom ourselves to seeing things as they actually are, the weaker it becomes.

The Rice Seedling Sutra describes what happens as we are dying in terms of physical pain, mental anguish and distress, sorrow, and lamentation. Ageing and death together form the twelfth link and their negative side is emphasised. If we have been born as a result of contaminated actions underlain by disturbing emotions rooted in ignorance, are we certain to die in the way the sutra describes? The best kind of practitioner dies happily like a well-loved child returning home to the house of its parents. Other practitioners can at least die without fear or regret. They do not experience the anguish and distress described in the sutra because their minds are calm and clear, their death is gentle and they are not tormented by attachment nor by guilt and regret.

It is difficult quickly to stop birth as a result of our actions and disturbing emotions, but since we have a sound body and mind at present, at least we have an opportunity to avoid dying in a state of mental turmoil. As human beings we can think about all this and draw conclusions from it. We can distinguish between what is constructive and what is harmful, and we have the ability to change the quality of our physical, verbal, and mental activities by strengthening our positive attitudes, emotions, and states of mind. If we work at this, we are gradually purifying ourselves and there will be nothing to fear. If we die peacefully in a positive state of mind, it will, of course, be wonderful for us and will move and inspire those close to us.

The stopping of these twelve steps, called the purified side of the process, is also contemplated in forward and reverse sequence. Beginning with the reverse sequence, we think about how ageing and the painful process of dying can be stopped. To do this we must stop involuntary birth, which is the result of our contaminated actions. To prevent these actions we must insure that ignorance does not dictate how we act, and ultimately we must uproot that ignorance completely. Similarly, in the forward sequence, we think about how if ignorance is stopped, contaminated actions stop. This prevents birth resulting from such actions, which, in turn, stops ageing and death. Through contemplating the process in this forward sequence we come to understand the third noble truth, cessation of suffering, and a wish arises to attain a state in which there is no more birth as a result of contaminated actions and disturbing emotions. Once we have this wish, it becomes clear that the only way of accomplishing it is by practising true paths of insight, the fourth noble truth. Specifically we need to understand how the self actually exists, which is done by recognising that what the misconception clings to lacks existence.

Contemplation of this twelve-part process thus enables us to understand that true suffering and true sources of suffering are what we need to get rid of and that the cessation of suffering by means of true paths of insight is what we must accomplish. The reverse sequence associated with the afflicted side, beginning with ageing and death, helps us to understand true suffering, while through the reverse sequence associated with the purified side we understand true cessation of suffering.

Through contemplation of the afflicted side in forward sequence from ignorance to action and so forth we recognise the need to rid ourselves of the true sources of suffering. Meditation on the purified side in forward sequence, namely how stopping ignorance stops action and therefore stops birth, reveals to us the need to gain true paths of insight. In his shortest exposition of the stages of the path the great Tibetan master Je Tsongkhapa wrote:

A real aspiration for freedom will not arise

Without effort to reflect on the faults of true suffering.

Unless you consider its source, the stages of involvement

In cyclic existence, you won’t know how to sever its root.

So cultivate aversion to it and a wish for freedom

And cherish the knowledge of what binds you to this cycle.

We need to develop an aversion to cyclic existence and the suffering it entails, while understanding correctly what binds us to it. Meditation on the twelve links will help us to do this. It is the highway and if we follow it we can’t go wrong. One of the Kadamapa masters, Geshe Puchungwa, pointed out that all the practices and insights of the three levels of intention and capacity are contained within this method of meditation on the twelve-part process of dependent arising.

There are two kinds of rebirth we may take — a good one or a bad one. Ageing and dying in a bad state are the result of being born in such a state, which occurs because of harmful actions we have performed. Such actions come from our own ignorance and confusion. Considered in the forward sequence: a moment of ignorance gives rise to a negative action, leading to birth in a bad state, which is then followed by ageing and death, so it is vital not to create the causes which could lead to such a rebirth. When we meditate sufficiently on the process that takes us into bad states of rebirth, we will probably feel afraid and want to avoid such an outcome.

The practices of the initial level of capacity in this context consist of taking heartfelt refuge in the Three Jewels, refraining from negative actions, particularly the ten harmful ones, and doing what we can to perform positive actions. This makes us the best kind of initial-level practitioner, closes the door to bad states of rebirth, and insures a good one. Only in this way do we fulfil the most basic criterion of a genuine practitioner of the Buddha’s teachings. We can, of course, create virtue without being a true practitioner, which requires that our orientation is at least towards the well-being of future lives.

We also think about ageing and death in a good rebirth — one as a human or celestial being — contemplating the sequence of the twelve links in reverse and forward order. Even good rebirths are fraught with suffering. Gaining the strong wish to free ourselves entirely from any kind of rebirth in cyclic existence, even a good one, and doing what is needed for such liberation constitute the practices of the intermediate level of capacity.

In this way we take stock of our own suffering and develop a wish for freedom. Understanding that others’ suffering and their wish to be free from it are like our own leads to a deep empathy with them and to the practices of the greatest level of capacity. Without fully understanding our own suffering and without a wish for personal freedom from it, we cannot develop true compassion for others. As we focus on others and contemplate how they are imprisoned in cyclic existence, taking rebirth over and over again and experiencing limitless forms of suffering, love and compassion for them and the spirit of enlightenment will arise. Our concern will give us the impetus to work for them in many different ways which are included in the six perfections.

This is a road map for our own development and it will also eventually enable us to explain clearly to others the way the different practices interconnect. We cannot hope to transform ourselves by constructing fantasies. Transformation must be rooted in reality and based on seeing things as they actually are.

Is thinking about how others keep taking rebirth in the different realms of cyclic existence and incessantly experience suffering enough to produce strong love and compassion? Something more is needed: until we see them as very close, as near, dear, and lovable, their suffering will not move us or arouse these feelings. This is not difficult to understand because the closer we feel to a person or animal, the more their suffering has the power to touch us and make us want to help. When we see those we dislike suffer, we feel no wish to help them. In fact their suffering may give us satisfaction. This is because we do not find them lovable and feel no closeness. Nor do we feel any urgency to help all those towards whom we are indifferent. The compassion and love we seek to develop are impartial. They extend to all living beings and have the power to induce a special wish to take personal responsibility for their happiness and relief from suffering. Development of such love and compassion requires a lot of training.

The Buddha’s teaching provides us with methods that can help us to feel warmth and friendliness towards all living beings. That would bring us great happiness in turn. As long as we regard others with hostility, see them as our enemies and feel the need to defend ourselves, we will be lonely and unhappy even when we are surrounded by people. The way we look at things really does determine what we experience.

Others are indeed our friends because they constantly support us even if we don’t recognise it. Love and compassion will arise when we train ourselves to see them truly as friends. It is an ideal which we cannot expect to achieve in a short time. At present we have fleeting feelings of warmth and compassion, but they will only become strong and sustained as a result of consciously arousing them again and again.

To begin with we at least need the wish to feel compassionate and loving. If we keep working at it, eventually change begins to occur. It’s like building a house. First we need a plan. Then we begin building bit by bit from the foundation upwards. Creating this inner transformation takes a lot of work. We have many different projects. Is to become more loving and compassionate one of them? If not, we will never accomplish it. Even though the Buddha spoke of these things more than two thousand years ago, they are still completely relevant today.