Tashigar Sur
December 29, 2007

By
Chögyal Namkhai Norbu

Longchenpa’s Chozhi Rinchen Phrengwa – The Necklace of the Four Precious Dharmas
Impermanence not only means that one day we will die, but after death we can also have another birth. So birth, death and birth are suffering; that is our condition. We can have birth in any dimension of the six lokas; there is not one single place where we have only happiness. The nature of samsara is like a dimension of fire, if we make a big fire and in that dimension it is always hot, then it is not really comfortable to be there. So we try to be free in this moment and with this occasion free from suffering.
So this is an explanation of the various sufferings of samsara. The dimension of hell is hot and cold sufferings. The dimension of the preta is hunger; hunger where there is nothing to eat or drink. The dimension of animals is always very heavy as they have very heavy ignorance; they eat each other and are always suffering in that kind of condition. The suffering of human beings is related with our three emotions and all those problems. Then there are the Asuras who are always jealous and fighting. The Devas have the suffering of death and falling down at the end into the lower states. Even though in the Deva realm there is some slight happiness, it is not permanent and is always changing, and very often there is suffering. For example, if someone is in a dimension of Deva, they can enjoy and be happy. Then at one moment their life is interrupted and they fall down. Then they have the suffering of the fire of hell, because as we already said yesterday, in the Deva realm they consume all merits and there is no merit left for happiness. So we know these things and try to liberate from samsara.
Our vision of this life is just like when we wake up from sleeping, at that moment we discover what kind of dream we had and that it is all impermanent and unreal. For that reason, even if we have some happiness, at the end we will leave all these things and go away. Even if we became very famous, a very important person, with so many dependents and great wealth, when we go away we go alone. All these things are of no use. For that reason, it is very important that we try to apply and integrate the Dharma.
All our desires are like poison, similar to an army for killing or fire for burning. All these things seem to bring happiness provisionally, but then they all produce suffering. When we accumulate wealth and riches and protect it with sacrifice, and we try to multiply that wealth day after day, in the real sense we are multiplying and protecting the cause of suffering. It means that it is very important that we have that knowledge and understanding. Kheng means, for example, that you become rich and feel very important. Jung means that even though you have wealth, you still need more and more, because you are never satisfied. Kun tang tsö che means for all these reasons we discuss, fight, and create problems for other people, and in the end what we produce and multiply is all kinds of emotions. Tagtu ching means we become more and more attached and believe something is important and real. Du dzi yeng means that we always dedicate our time for these kinds of actions. Lü tang sog la gol means that sometimes because of our power and position, we lose our precious body and life. When we are dedicated to this kind of condition, we have many things to do. We never feel very free, and we always say that we are occupied with this or that, and give it too much importance. We do not even have enough time to practice, so all this is contrary to Dharma.

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