Today is the best Saṁsara has ever been

Content Warning: Everything

In my local news, in international news, it seems people are more afraid, more confused, more agitated than ever.

It seems the politicians are fascists, r*pists, murderers, who would’ve thought? The elite want to control the masses? Surely that never happened before. We’re making the world uninhabitable for our species! Surely we’ve never pillaged the natural resources to the point of self-harm? Like, we’ve never had plagues due to out rampant urbanisation before, have we?

“But never before at this scale!” some argue. I don’t even want to entertain such comparisons - but for example, in WW2, roughly 40.000 people died per day. I don’t think we lose about 40.000 people a day to war nowadays. Black Plague killed roughly 1/3rd of human population in 1340s. Just random perspectives.

But I dislike even these little comparisons, because it takes away the main point.

Saṁsara was never any better than what it is today, and it never will be. This is why we seek a way out of it.

Today is no different on the fundamentals that matter. News were horrible yesterday, and it’ll be worse tomorrow. Perhaps some days, for a few weeks or years, it’ll look like we’ve made it. Economy will be blooming, newspapers will be flashing with dazzling smiles, people in the streets will be happy.

Those days are the hems of the dancer’s skirt. They’re a mirage, a bubble foam, an illusion. R*pists will conquer the earth, murderers will feast on the graves of their enemies, thieves will cackle in glee.

I do not post these to be edgy or shocking. I post this because this is liberating - to be free from expectations of a “better future”. Expectations and hopes will kill us worse than anything. Our inability to cope with the terrors of Saṁsara has nothing to do with what Saṁsara fundamentally is - a prison.

It seems we’re too busy complaining that the prison food is bad, the inmates are rude, the guards are terrorising us, etc, forgetting that this is what a prison is supposed to be. It couldn’t have been any other way around.

Every day I see someone water their plants, kiss their children, do a good deed, it melts my heart. Because it breaks the norm. This is a brilliant prison we’re living in, a delightful hell - precisely because on a superficial level, it only makes sense to kill & steal, and yet some people don’t do it. It only makes sense to be a liar (it seems), yet some people refuse to steal!

This is a hell where people hug and console their children. Where people donate their food to monks. Where people build monasteries. It is a most fortunate hell indeed.

Practicing the dhamma doesn’t depend on our situation getting any better. Ironically, if things could get any better, we wouldn’t need a way to escape Saṁsara to begin with. We would concentrate our efforts to reform Saṁsara and enjoy the bliss of our heavens. This is unrealistic though, isn’t it? Even the greatest heavens, the realms of utmost pleasures, are in fact a prison, isn’t it? So why bother trying to make earth more like those prisons?

Practicing the dhamma doesn’t depend on our situation getting any better. Lord Buddha starved for weeks, got cold, got sick, ate his own faeces and endured even worse calamities before securing his salvation.

Things weren’t any better in those days. Most children died in the first few years. Most mothers also died with them. War was a daily occurrence - not like reading news about Palestine or Ukraine, but actually for the vast majority of people.

Buddha wasn’t reading the news in his warm house, full belly, pretty clothes. He was drinking his own urine and watching the terrors of war in real time. He was starving, he was cold, he was dirty. He didn’t have the internet to make scriptural researches at the tip of his fingers.

He didn’t have or need anything but his conviction to secure his liberation and guide the way for us. This should be a liberating thought, if we think our condition is pitiable in 2024.

Every day we can find reasons to feel afraid. Every day we can find reasons to be blessed.

Which one do you choose?

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Ironically, I think the only reason people are suffering and are unable to accept Saṁsara for what it is is because things aren’t worse yet. This is called Region-beta Paradox. Things are just good enough for us to have hope, and this is causing us to suffer.

In the briefest of terms, Region-beta Paradox works like this:

  • If you need to go to the market, and the market is only 1km away, you might decide to walk.
  • However, if the market was 3km away, you’d probably get in your car and drive there.
  • In first case, because the market was closer, walking there takes you longer.
  • In second case, because the market was more far away, you drive and so your journey takes less time.

When things are good enough for us to have hope, it’s an additional source of suffering.

When things are so bad that we have no more hope, we may finally see things for what they are, being able to let go off hopes & expectations and thus suffering.

May we all find peace. :lotus:

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Sorry for the side note, but I am curious - why censor the word “rapist,” but not the word “murderer”?

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The forum has auto-censor on some words, I wasn’t sure if rapist was one of those or not (on some forums with similar auto-censor functions it usually is). No other reason. :slight_smile:

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Got it, thank you for indulging my curiosity :slight_smile:

I would suggest one in today for peace, for the best samsara, should choose to critically study, understand the complete, essential Buddha Dharmas/Dhammas based on Samyukta/Samyutta Buddhism, the ‘Connected Discourses’ 相應教/Saṃyukta-kathā of the Saṃyukta-āgama (SA)/Saṃyutta-nikāya (SN).

The complete, essential Buddha Dharmas are found in the five major sections (varga) of the extant SA/SN (particularly the core teachings on aggregates, sense spheres, causal condition (including nutriments, truths and the elements) and path of SA/SN). :pray:

That’s only the case for people with relatively comfortable circumstances. Think of all the people facing routine abuse, who fear for their lives every moment. There are plenty of people like that in the world. But, yes, if you have those relatively comfortable circumstances, it is harder to recognize the situation. See AN 3.39: it is literally like being intoxicated and being oblivious. That is why virtue and sense restraint are unappealing - it’s sobering up. And most people stay just intoxicated enough not feel the weight of what it means to have been born.

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Samsara isn’t just human civilisation on Earth.

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All that talk about samsara… as if one has ever seen such??

I feel it more sincere, authentic, to see at our own mind and its fetters as prison.
That imprisonment of the fetters at least can be directly seen. Samsara is mere a conceived reality for almost everybody. We do not even know if such has any reality beyond buddhist culture. But the suffering and imprisonment in this life that is felt, that is at least really experienced.

If one practices to end samsara but has in fact no knowledge about all this, that cannot be a heartfelt practice, i believe. One only tries to escape an idea of imprisonmoment. I feel not comfortable with this kind practice that is really only rooted in imagination. If one is again captured by some bad habit, and again suffers, that at least is a prison that can be seen. At least one can work with this.
Striving to end some rebirth of which one nothing knows…tja…

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I spent few hours yesterday watching interviews with freed Syrian prisoners after the collapse of the ruling regime there. One interviewee who spent many years in these hellish conditions, and whose senses were quite restrained by his detainees, summed it up when he acknowledged that when he was released he longed for what every prisoner longs for: women, the sun and freedom. While these are quite samsaric, i found his honesty to be quite refreshing.

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Correct. I’ve long since given up looking at what govts and people do to each other. It’s all the same - different details - but essentially the same. No, it will never get better. Why bother even watching - I hear enough second hand. Yep, lies, theft, war, SA, murder, selfishness, greed, hate, almost every man out for themselves - on the whole, this hell hole, is morally and spiritually bankrupt. I can’t even watch and just recede from that world more & more :see_no_evil::hear_no_evil:

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It is AWE inspiring when realisation of the First Noble Truth occurs… but it is a good kind of trauma, in that it unlocks the potential to escape the trap.

But this realisation isn’t enough and it can go in several different directions. With regards to your quote above, I feel that one needs to do BOTH - each at the right time and each for different specific purposes.

The Buddha did not just teach the 1st Noble Truth, but also the 2nd, 3rd, and 4th.

If one only focuses on the bad (once the necessary realisation of the first NT has been realised) then this can have negative consequences including; depression, despair, indulgence in sense pleasures, or no restraint regarding the grossest personal gratifications with no regard to the harm to others etc…

In order to give rise to good mental states one has to seek out and focus on things can can inspire and give rise to joy… these things are also out there. They do not negate the First Noble Truth, but they are part of this complex Samsara where there are Beings in ascent as well as in descent.

In order to be able to put in the consistent effort, one needs to have faith that Liberation is possible. So it is necessary to also focus on the good. Sapurisas, Ariyas and the wise, who can demonstrate how to minimise, or completely escape, the suffering in the trap of Samsara.

What I find the most paradoxical about the human realm is that it contains both some of the worst as well as some of the best qualities of Beings. Both absolutely depraved individuals who relish the torture of others, as well as Beings that can become a Buddha.

It is the human mind, with the capacity of conceptual thinking that provides these opportunities. Unfortunately, when driven by defilements, it is the out of control imagination and fabrication, that enables excruciating cruelty to exist. But it is this same conceptual ability, when used in skilful and beneficial ways, that enables concepts (Dhamma) to be used in such a way as to be able to transcend conceptual mind itself. And thus identify and develop the Path to Liberation.

So yes, the human realm contains horrific conditions, and if one is blind to the Four NTs them doomed to repeating the cycle, but it also has useful conditions for the transcendence of Samsara. All of these things (the awful AND the inspiring) have their particular uses on the Path.

May those Beings who are ready, come to find the Dhamma and the Path to the end of suffering :pray: :dove:

With much mudita and karuna

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Just a few questions on this.

Do we suffer when we hope, or do we suffer when we give up hope? Giving up hope is unnecessary. It is ever present and can be accessed at any time (much like Metta). What I think you probably mean is that we should give up the hope-despair cycle? But why not just maintain hope and never give it up? Hope (that the path is viable) is useful to keep up right effort. And I would hazard a guess that we all actually hope that the path is viable and leads to the ends of suffering? :grinning:

Well, I’ve been mostly talking about “Hope for a better world”, that everything else changes to meet our expectations, which is quite a poison IMHO. Saṁsara has no obligations to meet our expectations and hopes, and harboring such feelings will only lead to rumination.

But as for hope for the path to bring us to liberation, perhaps it could be practical at some point, and we might get into a weird semantic difference. But again, I would say that as long as there’s hope that the path will work, the path will be stifled. Once the hope that the path will work is uprooted, the path will be clear.

AN3.13 is a nice illustration of this topic:

In the same way, these three people are found among the mendicants. What three? The hopeless, the hopeful, and the one who has done away with hope.

And what, mendicants, is a hopeless person? It’s when a person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ This is called a hopeless person.

And what, mendicants, is a hopeful person? It’s when a mendicant is ethical, of good character. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ This is called a hopeful person.

And what, mendicants, is a person who has done away with hope? It’s when a mendicant is a perfected one, who has ended all defilements. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ Why is that? Because the former hope they had to be freed has now died down. This is called a person who has done away with hope.

Again, pragmatically speaking, “hope for release” might be useful. But understanding how the noble ones do away with hope and meditating on that might offer some great insight, IMO.

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Yes. That seems to be what the sutta implies.

I guess you’re not going to attempt that unless you are in the hopeful category? I think that on the contrary any endeavour flourishes rather than gets stifled if there is an expectation that it will work. If the expectation is that it will not work why would one even start?

But we all have different ways of engaging with the path. You are in good company, Bhikkhu Sujato seems to go for a path without hope, Ajahn Brahm suggests being ever hopeful.

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This is why I cautioned that this discussion could easily get into one of semantics. :slight_smile:

I would argue that while hope might be useful, there’s a way even an ordinary person can progress without any hope, and it’s by conviction.

It removes the “I hope it’ll work” and replaces it with “I’ll do whatever it takes to accomplish, or else”. Now, you may argue that even this idea assumes that what you’re doing will work, but I think even a mundane right view is enough to start seeing causality and developing personal knowledge towards DO, towards the direct knowledge that it will work.

Again, I’m not trying to argue against the idea that hope might be useful up to a certain point, at which it’ll be dropped off completely anyway. I’m just saying it’s completely fine to stop relying on hope and focusing on conviction. :slight_smile:

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Thank you for the inspiration wisdom, Ayya. :lotus: :hearts:

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Yeah, sure. Bhikkhu Bodhi translates the opening line (nirāso, āsaṁso, vigatāso) of that sutta as:

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? The one without expectation, the one full of expectation, and the one who has overcome expectation.

The path (as opposed to nibbana) is firmly rooted in saṁsāra—an ancient path to an ancient city and all that as per sn12.65—so we can put it together (saṅkhata it) in either a nirāso way or a vigatāso way. I still don’t understand the drawback of approaching it whilst expecting that it will succeed. And conversely I can see drawbacks of approaching it expecting it to not succeed. But obviously this is something that people do. Horses for courses I guess.

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I think we must not forget that Buddha was always in a proces of learning.
The end of rebirth also comes from learning, from seeing, not from desire.
Buddhism, i feel, is really about learning not about escapism.

In my experience, there is a direct relationship between:

[A] despairing thoughts about how bad things are, how bad the world is, how bad the country is now compared to before, how things used to be better, how evil people are, how bad people are now compared to before, how humans are destroying the environment, etc.

and

[B] how much and how heedlessly I consume news media (websites, radio, podcasts, Youtube, TV, social media, and discussion about the news)

When I consume news copiously and heedlessly (e.g. doomscrolling through reddit), this provides fuel for despairing thoughts. Despairing thoughts then arise more frequently, perceptions of the world are negatively distorted, and more dukkha arises.

When I consume news heedfully and less often, there is less fuel for despairing thoughts. Despairing thoughts then arise less frequently, perceptions of the world become clearer, and less dukkha arises.

A simple habit that I’ve been trying to make fairly consistent is to only consume news media once per day in one session. I do it at the end of the day, just before reading Dhamma, meditating, and sleeping. The difference between following this habit and consuming news media throughout the day is stark.

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