the sense faculties no longer orient themselves on outer objects.
The goal is to develop the same level of concentration as Katyayana. Having meditated on suffering and on the unsatisfying aspects of samsara and having thus given rise to profound renunciation, his mind was completely and solely focused on liberation. Therefore, training consists in keeping the mind focused on a single point, like the criminal whose life depended on it. Having seen the danger and being aware of it—in his case not that of samsara but of the four executioners ready to take his life upon the most minute error—he was fully focused on the task he had to accomplish in order to escape death.
When we are aware of the suffering of samsara, we train ourselves to maintain the same concentration as Katyayana or the criminal with no thought other than that of freeing ourselves. If we truly take the measure of samsara’s suffering, and if we develop the aspiration toward liberation, we no longer experience attachment to outer objects. This is why the teaching emphasizes studying and understanding the characteristics and disadvantages of samsara. Strengthened by this understanding, authentic renunciation arises within us. Without this, meditation practice allows us to accumulate beneficial karma and merit, as it is a virtuous activity, but it is neither fruitful nor authentic—meaning that it does not lead to liberation.
There are various types of virtue, or beneficial karma, that we can accomplish and accumulate. Among them, there are three worth mentioning:
- The virtue that allows one to accumulate merit.
- The virtue that allows one to obtain liberation.
- The virtue that allows one to arrive at the path of seeing.
Let us look at these first two.
The virtue that allows one to accumulate merit refers to all beneficial actions that we carry out—free from any religious credo—such as acts of generosity or kindness that inspire us to help others.
These virtuous actions allow us to accumulate merit. As such, they constitute the causes for us meeting positive circumstances and experiencing well-being. However, it is not certain that they constitute sufficient provisions for obtaining liberation. Thanks to all the virtuous actions we have accomplished in the past (which fall into this category of merit accumulation), we have obtained a precious human existence today. Furthermore, we likewise benefit from positive life conditions. We are in the West; we do not suffer from hunger or thirst. Even though we are currently experiencing an economic downturn, our basic living conditions remain acceptable. This is due to beneficial actions that we have accomplished in the past.
As we can observe, these acts were, nonetheless, not a sufficient cause for us to attain liberation. They simply allowed us to meet with positive conditions today.
Actions that fall into the category of Buddhist practice constitute the virtue that allows one to obtain liberation. Buddhist practitioners accomplish beneficial actions that lead them to liberation. When we practice with the goal of attaining liberation, we can say that our conduct is Buddhist.
Several questions may arise. What is the difference between Buddhist practice and non-Buddhist? Between virtuous actions that everyone carries out and those that are specifically Buddhist? Which practices lead to liberation?
Actions that are causes for merit accumulation cover all beneficial actions carried out with the goal of obtaining a certain happiness and good circumstances for oneself. This refers to everything we do while thinking of our own benefit in this life and future lives. A somewhat egocentric thought accompanies our action. “May these positive actions help me to obtain a good rebirth and positive circumstances in this life!”
Virtuous actions that are causes for obtaining liberation are based on knowledge of samsara’s true nature, authentic renunciation, and the wish for liberation.
Understanding the difference between these two types of virtuous acts proves as vital as knowing what renunciation of samsara and the aspiration to become free from it mean. Without renunciation or the will to obtain liberation, the result of practice—be it mantra recitation, mandala offering, or meditation on a yidam or other deities—will be the same. If we carry out these virtuous activities appropriately, they constitute an accumulation of merit. If we do not carry them out appropriately, they can even contribute to accumulating negative karma!
A Buddhist must reflect on the following questions:
- What are the characteristics of samsara?
- What is samsara’s true nature?
- How does renunciation come about?
- What are the characteristics of liberation?
- What are its qualities?
- How does one realize liberation?
Reflecting on these questions contributes to developing the necessary renunciation to progress along the path to liberation.
The four seals of the Dharma lead us to an understanding of the characteristics of samsara as well as the qualities and characteristics of liberation. This allows us to both renounce samsara and to aspire to liberation.
This teaching has two names: The Four Essences and The Four Seals. It is titled The Four Essences insofar as the four points sum up the essence of the Buddha’s eighty-four thousand teachings of the Sutrayana and Tantrayana.
It is titled The Four Seals because the four points govern all phenomena of samsara and nirvana, just as a royal seal—once stamped on a document—commands the respect of all in the realm.
The four seals have their origin in the sutras and are as follows:
All conditioned phenomena are impermanent by nature.
All contaminated phenomena are suffering by nature.
All phenomena are empty and devoid of inherent existence.
Nirvana is a state of absolute peace.
The first two seals describe the characteristics of samsara:
- Samsaric phenomena are conditioned, and they are impermanent. This is their nature.
- They are nothing other than suffering because they are contaminated.
The last two seals designate the characteristics of nirvana or liberation.
- All phenomena are empty and devoid of inherent existence.
- Nirvana is a state of absolute peace.
12 Khenpo Ngedön gave this teaching during the month known as saga-dawa, which roughly corresponds with the month of June in the solar calendar. Khenpo Ngedön gave the following explanations, “This is the most important period of the Buddhist calendar. During this month, we celebrate the birth, enlightenment, and death of the Buddha. It is said that if we accomplish virtuous actions during the day of the full moon—the fifteenth day of each month according to the lunar calendar—the benefit that these actions bring about will be multiplied by one hundred. Furthermore, if we carry out such actions during the month of saga-dawa, the benefit is one-hundred-thousand-fold and will have even greater reach. Therefore, we can recognize this opportunity, rejoice in it, and—conscious of this good fortune—exert ourselves to follow the teaching with joy and enthusiasm.”
13
