The purpose of understanding the preciousness of our human life is to encourage ourself to take the real meaning of our human life and not to waste it in meaningless activities. Our human life is very precious and meaningful, but only if we use it to attain permanent liberation and the supreme happiness of enlightenment. We should encourage ourself to accomplish the real meaning of our human life through understanding and contemplating the following explanation.
Many people believe that material development is the real meaning of human life, but we can see that no matter how much material development there is in the world it never reduces human suffering and problems. Instead, it often causes suffering and problems to increase; therefore it is not the real meaning of human life.We should know that at present we have reached the human world for just a brief moment from our former lives, and we have the opportunity to attain the supreme happiness of enlightenment through practising Dharma. This is our extraordinary good fortune. When we attain enlightenment we shall have fulfilled our own wishes, and we can fulfil the wishes of all other living beings; we shall have liberated ourself permanently from the sufferings of this life and countless future lives, and we can directly benefit each and every living being every day. The attainment of enlightenment is therefore the real meaning of human life.
Enlightenment is the inner light of wisdom that is permanently free from all mistaken appearance, and whose function is to bestow mental peace upon each and every living being every day. Right now we have obtained a human rebirth and have the opportunity to attain enlightenment through Dharma practice, so if we waste this precious opportunity in meaningless activities there is no greater loss and no greater foolishness.
This is because in future such a precious opportunity will be extremely hard to find. In one Sutra Buddha illustrates this by giving the following analogy. He asks his disciples: ‘Suppose there existed a vast and deep ocean the size of this world, and on its surface there floated a golden yoke, and at the bottom of the ocean there lived a blind turtle who surfaced only once in every one hundred thousand years. How often would that turtle raise its head through the middle of the yoke?’ His disciple, Ananda, answers that, indeed, it would be extremely rare.
In this context, the vast and deep ocean refers to samsara – the cycle of impure life that we have experienced since beginningless time, continually in life after life without end – the golden yoke refers to Buddhadharma, and the blind turtle refers to us. Although we are not physically a turtle, mentally we are not much different; and although our physical eyes may not be blind, our wisdom eyes are. For most of our countless previous lives we have remained at the bottom of the ocean of samsara, in the three lower realms – the animal, hungry ghost and hell realms – surfacing only once in every one hundred thousand years or so as a human being. Even when we briefly reach the upper realm of samsara’s ocean as a human being, it is extremely rare to meet the golden yoke of Buddhadharma: the ocean of samsara is extremely vast, the golden yoke of Buddhadharma does not remain in one place but moves from place to place, and our wisdom eyes are always blind. For these reasons, Buddha says that in the future, even if we obtain a human rebirth, it will be extremely rare to meet Buddhadharma again; meeting Kadam Dharma is even more rare than this. We can see that the great majority of human beings in the world, even though they have briefly reached the upper realm of samsara as human beings, have not met Buddhadharma. This is because their wisdom eyes have not opened.
What does ‘meeting Buddhadharma’ mean? It means entering into Buddhism by sincerely seeking refuge in Buddha, Dharma and Sangha, and thus having the opportunity to enter and make progress on the path to enlightenment. If we do not meet Buddhadharma we have no opportunity to do this, and therefore we have no opportunity to accomplish the pure and everlasting happiness of enlightenment, the real meaning of human life. In conclusion, we should think:
At present I have briefly reached the human world and have the opportunity to attain permanent liberation from suffering and the supreme happiness of enlightenment through putting Dharma into practice. If I waste this precious opportunity in meaningless activities there is no greater loss and no greater foolishness.
With this thought we make the strong determination to practise the Dharma of Buddha’s teachings on renunciation, universal compassion and the profound view of emptiness now, while we have the opportunity. We then meditate on this determination again and again. We should practise this contemplation and meditation every day in many sessions, and in this way encourage ourself to take the real meaning of our human life.
We should ask ourself what we consider to be most important – what do we wish for, strive for, or daydream about? For some people it is material possessions, such as a large house with all the latest luxuries, a fast car or a well-paid job. For others it is reputation, good looks, power, excitement or adventure. Many try to find the meaning of their life in relationships with their family and circle of friends. All these things can make us superficially happy for a short while but they will also cause us much worry and suffering. They will never give us the real happiness that all of us, in our hearts, long for. Since we cannot take them with us when we die, if we have made them the principal meaning of our life they will eventually let us down. As an end in themselves worldly attainments are hollow; they are not the real meaning of human life. With our human life we can attain the supreme permanent peace of mind, known as ‘nirvana’, and enlightenment by putting Dharma into practice. Since these attainments are non-deceptive and ultimate states of happiness they are the real meaning of human life. However, because our desire for worldly enjoyment is so strong, we have little or no interest in Dharma practice. From a spiritual point of view, this lack of interest in Dharma practice is a type of laziness called the ‘laziness of attachment’. For as long as we have this laziness, the door to liberation will be closed to us, and consequently we shall continue to experience misery and suffering in this life and in countless future lives. The way to overcome this laziness, the main obstacle to our Dharma practice, is to meditate on death.
We need to contemplate and meditate on our death again and again until we gain a deep realization of death. Although on an intellectual level we all know that eventually we are going to die, our awareness of death remains superficial. Since our intellectual knowledge of death does not touch our hearts, each and every day we continue to think ‘I shall not die today, I shall not die today.’ Even on the day of our death, we are still thinking about what we shall do tomorrow or next week. This mind that thinks every day ‘I shall not die today’ is deceptive – it leads us in the wrong direction and causes our human life to become empty. On the other hand, through meditating on death we shall gradually replace the deceptive thought ‘I shall not die today’ with the non-deceptive thought ‘I may die today.’ The mind that spontaneously thinks each and every day ‘I may die today’ is the realization of death. It is this realization that directly eliminates our laziness of attachment and opens the door to the spiritual path.
In general, we may die today or we may not die today – we do not know. However, if we think each day ‘I may not die today’, this thought will deceive us because it comes from our ignorance; whereas if instead we think each day ‘I may die today’, this thought will not deceive us because it comes from our wisdom. This beneficial thought will prevent our laziness of attachment, and will encourage us to prepare for the welfare of our countless future lives or to put great effort into entering the path to liberation and enlightenment. In this way, we shall make our present human life meaningful. Until now we have wasted our countless former lives without any meaning; we have brought nothing with us from our former lives except delusions and suffering.