As stated earlier, a helpful concept here is compassion, a heart aspect of the practice and reality related to kindness. You see, wherever there is desire there is suffering, and wherever there is suffering there is compassion, the desire for the end of suffering. You can actually experience this. So obviously there is some really close relationship 62
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between suffering, desire and compassion. This is heavy but good stuff and worth investigating.
We might conceive of this as compassion having gotten caught in a loop, the loop of the illusion of duality. This is sort of like a dog’s tail chasing itself. Pain and pleasure, suffering and satisfaction always seem to be “over there.” Thus, when pleasant sensations arise, there is a constant, compassionate, deluded attempt to get over there to the other side of the imagined split. This is fundamental attraction. You would think that we would just stop imagining there is a split, but somehow that is not what happens. We keep perpetuating the sense of a split even as we try to bridge it, and so we suffer. When unpleasant sensations arise, there is an attempt to get away from over there, to widen the imagined split. This will never work, because it doesn’t actually exist, but the way we hold our minds as we try to get away from that side is painful. When boring or unpleasant sensations arise, there is the attempt to tune out all together and forget the whole thing, to try to pretend that the sensations on the other side of the split are not there. This is fundamental ignorance and it perpetuates the process, as it is by ignoring aspects of our sensate reality that the illusion of a split is created in the first place.
These strict definitions of fundamental attraction, aversion and ignorance are very important, particularly for when I discuss the various models of the stages of enlightenment. Given the illusion, it seems that somehow these mental reactions will help in a way that will be permanent. Remember that the only thing that will fundamentally help is to understand the Three Characteristics to the degree that makes the difference, and the Three Characteristics are manifesting right here.
Remember how it was stated above that suffering motivates
everything we do? We could also say that everything we do is motivated by compassion, which is part of the fundamentally empty nature of reality. That doesn’t mean that everything we do is skillful; that is a whole different issue.
Compassion is a very good thing, especially when it involves one's self and all beings. It is sort of the flip side of the Second Noble Truth.
The whole problem is that “misdirected” compassion, compassion that is filtered through the process of ego and its related habits, can produce enormous suffering and often does. It is easy to think of many examples 63
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of people searching for happiness in the strangest of places and by doing the strangest of things. Just pick up any newspaper. The take-home message is to search for happiness where you are actually likely to find it.
We might say that compassion is the ultimate aspect of desire, or think of compassion and desire on a continuum. The more wisdom or understanding of interconnectedness there is behind our intentions and actions, the more they reflect compassion and the more the results will turn out well. The more greed, hatred and delusion or lack of understanding of interconnectedness there is behind our intentions and actions, the more they reflect desire and the more suffering there will likely be.
This is sometimes referred to as the “Law of Karma,” where karma is a word that has to do with our intentions and actions. Some people can get all caught up in specifics of this that cannot possibly be known, like speculating that if we kill a bug we will come back as a bug and be squished. Don't. Cause and effect, also called interdependence, is just too imponderably complex. Just use this general concept to look honestly at what you want, why, and precisely how you know this.
Examine what the consequences of what you do and think might be for yourself and everyone, and then take responsibility for those consequences. It's a tall order and an important practice to engage in, but don't get too obsessive about it. Remember the simplicity of the first training, training in kindness, generosity, honesty and clarity, and gain balance and wisdom from the other two trainings as you go.
Sometimes looking into suffering and desire can be overwhelming.
Life can sometimes be extremely hard. In these moments, try looking into the heart side of the equation, compassion and kindness. Connect with the part of your heart that just wishes the suffering would end and feel that deeply, especially as it manifests in the body. Just this can be profound practice. There are also lots of other good techniques for cultivating a spaciousness of heart that can bear anything, such as formal loving-kindness practices (see Sharon Salzburg’s excellent Lovingkindness, The Revolutionary Art of Happiness). Finding them and practicing them can make the spiritual path much more bearable and pleasant, and this can make it more likely that we will be able to 64
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persevere, gain deep insights, be able to integrate them into our lives, and use them to benefit others.
The take-home message is to take the desire to be happy and free of suffering and use its energy to do skillful things that can actually make this happen, rather than getting caught in old unexamined patterns of searching for happiness where you know you will not find it. The Three Trainings are skillful and can inform the whole of our life. By following them we may come to the end of many forms of suffering and be in a much better position to help others do the same.
TRUTH NUMBER THREE: THE END OF SUFFERING
This brings us nicely to the Third Noble Truth, the end of
suf ferin g. Now, as noted before, there are three types of suffering pertaining to the scope of each of the three trainings. Traditionally, the Buddha talked about the end of suffering as relating to mastering the third training and thus becoming highly enlightened. The first point is that it can be done and is done today by meditators like you from many spiritual traditions. Yes, there are enlightened people walking around, and not just a rare few that have spent 20 years in a cave in Tibet. This is really important to understand and have faith in. The other point is that with the end of fundamental desire, which we will render here as the end of compassion and reality being filtered through the odd logic of the process of ego, there is the end of fundamental suffering. That's it. Done is what has to be done. Gone, gone, gone beyond, and all of that. All beings can do it, and there is, to make bit of a mystical joke, no time like the present.
Now, it must be said that the Buddha also praised those who had mastered the other two trainings and thus eliminated what suffering could be eliminated by those methods. Even very enlightened beings can benefit from mastering the concentration states. However, there are some complex and difficult issues related to eliminating all of the ordinary suffering in the world and thus related to mastering the first training, which is an endless undertaking. It is because of this particular issue that such teachings as the Bodhisattva Vow arose, and I will deal with these complexities towards the end of this book.
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TRUTH NUMBER FOUR: THE PATH
The Fourth Noble Truth is the Noble Eightfold Path
t hat
leads to suffering'
s final end . Another list! Hopefully you have
come to like these little lists by now, and so one more will hopefully be seen as another manageable little guide on how to find the end of suffering. Luckily, we have already seen the whole of the Noble Eightfold Path in other parts of some of the other lists, and it is summarized in the Three Trainings of morality, concentration and wisdom.