The Dalai Lama’s Little Book of Wisdom. Литагент HarperCollins USD
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other possibility is that because of that tragic experience you become more realistic, you become closer to reality. With the power of investigation, the tragic experience may make you stronger and increase your selfconfidence and self-reliance. The unfortunate event can be a source of inner strength.
The success of our lives and our future depends on our motivation and determination or self-confidence. Through difficult experiences, life sometimes becomes more meaningful. If you look at people who, from the beginning of their lives, have had everything, you may see that when small things happen they soon lose hope or grow irritated. Others have developed stronger mental attitudes as a result of their hardships.
I think the person who has had more experience of hardships can stand more firmly in the face ofproblems than the person who has never experienced suffering. From this angle then, some suffering can be a good lesson for life.
Personally, I have lost my country and, worse still, in my country there has been a lot of destruction, suffering and unhappiness. I have spent not only the majority of my life but also the best part of my life outside Tibet. If you think of this from that angle alone, there is hardly anything that is positive. But from another angle, you can see that because of these unfortunate things I have had another type of freedom, such as the opportunity of meeting different people from different traditions and also of meeting scientists from different fields. From those experiences my life has been enriched and I have learned many valuable things. So my tragic experiences have also had some valuable aspects.
Looking at problems from different angles actually lessens the mental burden. From the Buddhist viewpoint, every event has many aspects and naturally one event can be viewed from many, many different angles. It is very rare or almost impossible that an event can be negative from all points of view. Therefore, it is useful when something happens to try to look at it from different angles and then you can see the positive or beneficial aspects. Moreover, if something happens, it is very useful immediately to make a comparison with some other event or with the events of other peopleor other nations. This is also very helpful in sustaining your peace of mind.
I will now explain, as a Buddhist monk, how to deal with death. Buddha taught the principles of the Four Noble Truths, the first of which is the Truth of Suffering. The Truth of Suffering is taught within the context of three characteristics of existence, the first being impermanence. When talking about the nature of impermanence we must bear in mind that there are two levels. One is the coarse level, which is quite obvious and is the cessation of the continuation of a life or an event. But the impermanent nature which is being taught in relation to the Four Noble Truths refers to the more subtle aspect of impermanence, which is the transitory nature of existence.
By reflecting on the coarser levels of impermanence one will be able to confront and counteract grasping at permanence or eternal existence of one’s own identity or self, because it is grasping at permanence that forces us to cling onto this very ‘now-ness’ or matters of one’s lifetime alone. By releasing the grip of this grasping and enduring within us, we will be in a better position to appreciate the value of working for our future lifetimes.
One of the reasons why awareness of death and impermanence is so crucial in the Buddhist religious practice is that it is considered that your state of mind at the time of death has a very great effect on determining what form of rebirth you might take. Whether it is a positive state of mind or a negative one will have a great effect. Therefore, Buddhist religious practice greatly emphasizes the importance of the awareness of death and impermanence.
One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the point of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum.
In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path.
From the Tantric perspective, the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages.
As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee!
Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death.
In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind.
I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.
PART THREE DEALING WITH ANGER AND EMOTION
Anger and hatred are two of our closest friends. When I was young I had quite a close relationship with anger. Then eventually I found a lot of disagreement with anger. By using common sense, with the help of compassion and wisdom, I now have a more powerful argument with which to defeat anger.
Perhaps there are two types of anger. One type of anger could be transformed into a positive emotion. For example, if one has a sincere compassionate motivation and concern for someone and that person does not heed one’s warning about his or her actions, then there is no alternative except the use of some kind of force to stop that person’s misdeeds.
According to my experience, it is clear that if each individual makes an effort then he or she can change. Of course, change is not immediate and it takes a lot of time. In order to change and deal with emotions it is crucial to analyse which thoughts are useful, constructive and of benefit to us. I mean mainly those thoughts which make us calmer, more relaxed and which give us peace of mind, versus those thoughts which create uneasiness, fear and frustration.
Within the body there are billions of different particles. Similarly, there are many different thoughts and a variety of states of mind. It is wise to take a close look