User:Dorje108/Samsara bk01

Saṃsāra (Sanskrit, Pali; also samsara) is a Buddhist term that literally means "circle" or "wheel" and is commonly translated as "conditioned existence", "cyclic existence", "cycle of existence", etc. Within Buddhism, samsara is defined as the continual repetitive cycle of birth, death, and bardo that arises from ordinary beings' grasping and fixating on a self and experiences. Samsara arises out of ignorance (avidya) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path.

Overview
Samsara is the continual repetitive cycle of birth, death, and bardo that arises from ordinary beings' grasping and fixating on a self and experiences. Samsara arises out of ignorance (avidya) and is characterized by dukkha (suffering, anxiety, dissatisfaction). Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence. Each of these six realms represents a different type of suffering and is characterized by a specific psychological state.

Patrul Rinpoche explains:
 * The term samsara, the wheel or round of existence, is used here to mean going round and round from one place to another in a circle, like a potter's wheel, or the wheel of a water mill. When a fly is trapped in a closed jar, no matter where it flies, it can not get out. Likewise, whether we are born in the higher or lower realms, we are never outside samsara. The upper part of the jar is like the higher realms of gods and men, and the lower part like the three unfortunate realms. It is said that samsara is a circle because we turn round and round, taking rebirth in one after another of the six realms as a result of our own actions, which, whether positive or negative, are tainted by clinging.

Realms of existence
Buddhist cosmology typically identifies six realms of existence: gods, demi-gods, humans, animals, hungry ghosts and hells. These realms can be understood both as psychological states and as aspects of Buddhist cosmology.

These six realms are typically divided into three higher realms and three lower realms: the three higher realms are the realms of the gods demi-gods, and humans; the three lower realms are the realms of the animals, hungry ghosts and hell beings. These realms can be described briefly as follows:
 * God realm: the gods lead long and enjoyable lives full of pleasure and abundance, but they spend their lives pursuing meaningless distractions and never think to practice the dharma. When death comes to them, they are completely unprepared; without realizing it, they have completely exhausted their good karma (which was the cause for being reborn in the god realm) and they suffer through being reborn in the lower realms.
 * Demi-god realm: the demi-gods have pleasure and abundance almost as much as the gods, but they spend their time fighting among themselves or making war on the gods. When they make war on the gods, they always lose, since the gods are much more powerful. The demi-gods suffer from constant fighting and jealousy, and from being killed and wounded in their wars with each other and with the gods.
 * Human realm: humans suffer from hunger, thirst, heat, cold, separation from friends, being attacked by enemies, not getting what they want, and getting what they don't want. They also suffer from the general sufferings of birth, old age, sickness and death. Yet the human realm is considered to be the most suitable realm for practicing the dharma, because humans are not completely distracted by pleasure (like the gods or demi-gods) or by pain and suffering (like the beings in the lower realms).
 * Animal realm: wild animals suffer from being attacked and eaten by other animals; they generally lead lives of constant fear. Domestic animals suffer from being exploited by humans; for example, they are slaughtered for food, overworked, and so on.
 * Hungry ghost realm: hungry ghosts suffer from extreme hunger and thirst. They wander constantly in search of food and drink, only to be miserably frustrated any time they come close to actually getting what they want. For example, they see a stream of pure, clear water in the distance, but by the time the get there the stream has dried up. Hungry ghosts have huge bellies and long thin necks. On the rare occasions that they do manage to find something to eat or drink, the food or water burns their neck as it goes down to their belly, causing them intense agony.
 * Hell realm: hell beings endure unimaginable suffering for eons of time. There are actually eighteen different types of hells, each inflicting a different kind of torment. In the hot hells, beings suffer from unbearable heat and continual torments of various kinds. In the cold hells, beings suffer from unbearable cold and other torments.

Benefits of the human realm
Among the six realms, the human realm is considered to offer the best opportunity to practice the dharma, thereby offering the best chance to attain liberation from samsara. Dzongsar Khyentse explains:
 * If we need to judge the value of these six realms, the Buddhists would say the best realm is the human realm. Why is this the best realm? Because you have a choice... The gods don’t have a choice. Why? They’re too happy. When you are too happy you have no choice. You become arrogant. The hell realm: no choice, too painful. The human realm: not too happy and also not too painful. When you are not so happy and not in so much pain, what does that mean? A step closer to the normality of mind, remember? When you are really, really excited and in ecstasy, there is no normality of mind. And when you are totally in pain, you don’t experience normality of mind either. So someone in the human realm has the best chance of acquiring that normality of mind. And this is why in Buddhist prayers you will always read: ideally may we get out of this place, but if we can’t do it within this life, may we be reborn in the human realm, not the others.

Equivalence of cosmology and psychology
From the Buddhist point of view, the realms of samsara are descriptions of both psychological states of mind and physical cosmological realms. From the Buddhist perspective, rebirth in the different realms is determined by our karma, which is directly determined by our psychological states. For example, a feeling of anger can be said to lead to "rebirth" into a new "realm": this rebirth can be viewed on an instantaneous level, in which being angry can make someone feel very "heated", or on a longer-term level, in which a habitual tendency to anger can cause someone to be reborn into a "heated" situtation. An extreme habituation to anger and violence can lead to rebirth in one of the "hell realms". On the other hand, feelings of compassion and love can lead to rebirth in the realms where these feelings are dominant (such as certain god realms, or particular situations within the human or animal realms). Rupert Gethin explains this equivalence of cosmology and psychology from the Buddhist perspective. Gethin states:
 * The key to understanding the Buddhist cosmological scheme lies in the principle of the equivalence of cosmology and psychology. I mean by this that in the traditional understanding the various realms of existence relate rather closely to certain commonly (and not so commonly) experienced states of mind. In fact Buddhist cosmology is at once a map of different realms of existence and a description of all possible experiences. This can be appreciated by considering more fully the Buddhist understanding of the nature of karma. At root karma or ‘action’ is considered a mental act or intention; it is an aspect of our mental life: ‘It is “intention” that I call karma; having formed the intention, one performs acts (karma) by body, speech and mind.’ [Aṅguttara Nikāya iii. 415; cf. Atthasālinī 88–9] Thus acts of body and speech are driven by an underlying intention or will (cetanā) and they are unwholesome or wholesome because they are motivated by unwholesome or wholesome intentions. Acts of body and speech are, then, the end products of particular kinds of mentality. At the same time karma can exist as a simple ‘act of will’, a forceful mental intention or volition that does not lead to an act of body or speech.

Generally speaking, each realm is said to be the result of one of the six main negative emotions: pride, jealousy, desire, ignorance, greed, and anger. Dzongsar Jamyang Khyentse explains:
 * So we have six realms. Loosely, you can say when the perception comes more from aggression, you experience things in a hellish way. When your perception is filtered through attachment, grasping or miserliness, you experience the hungry ghost realm. When your perception is filtered through ignorance, then you experience the animal realm. When you have a lot of pride, you are reborn in the god realm. When you have jealousy, you are reborn in the asura (demi-god) realm. When you have a lot of passion, you are reborn in the human realm.

Body and mind under the influence of kleshas and karma
Contemporary Buddhist teacher Thubten Chodron emphasizes that samsara is not a place or external environment, but rather samsara refers to one's own body and mind under the influence of kleshas (disturbing emotions) and karma. Thubten Chodron states:
 * We tend to say, “Oh yes. This is samsara. We’re all in samsara.” And we tend to think the external environment is samsara. We think, “America is samsara.” Don’t we? We say, “Samsara is too much!”, meaning my job’s too much, everything around me is too much, I’ve got to get out of samsara – where’s the airplane? But samsara actually is not the environment we live in.


 * Samsara is our body and mind under the influence of [kleshas] and karma. Our body and mind that make us continually circle within the six realms. Samsara can refer to the present body and mind, or it can refer to our process of circling in the six realms, taking one body and mind after another body and mind – body and mind of a god, body and mind of a hell being, body and mind of a human, body and mind of a hungry ghost. That’s samsara. That’s cyclic existence.


 * When we say we want to generate the determination to be free of samsara, it’s not that we have to move out of Seattle. It’s we have to free ourselves from the body and mind that are under the influence of [kleshas] and karma. That’s a very important point to understand. The environment does influence us, but it’s not the environment that’s the root problem. Of course we have to choose our environment well so that we can practice well, but we have to remember that the basic problem is being under the control of the [kleshas] and karma which cause us to take a body and mind and have unsatisfactory experiences, over and over again.

Suffering
Samsara is characterized by suffering (dukkha).

Impermanent
Samsara is also characterized by impermanence. Contemporary scholar Paul Williams explains:
 * All rebirth is due to karman and is impermanent. Short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karman. The endless cycle of birth, rebirth, and redeath, is samsara.

Habitual, repetitive pattern
Ajahn Sucitto describes the habitual, repetitive nature of samsara; he states:
 * The pattern is that each new arising, or “birth” if you like, is experienced as unfulfilling. In this process of ongoing need, we keep moving from this to that without ever getting to the root of the process. Another aspect of this need is the need to fix things, or to fix ourselves—to make conflict or pain go away. By this I mean an instinctive response rather than a measured approach of understanding what is possible to fix and what dukkha has to be accommodated right now. Then there’s the need to know, to have it all figured out. That gets us moving too. This continued movement is an unenlightened being’s response to dukkha. That movement is what is meant by samsāra, the wandering on. According to the Buddha, this process doesn’t even stop with death—it’s like the habit transfers almost genetically to a new consciousness and body. But even within this life, we can see all these “births,” or as the Buddha put it, birth—the same habit taking different forms. And each new birth is unsatisfactory too, because sooner or later we meet with another obstacle, another disappointment, another option in the ongoing merry-go-round. High-option cultures just give you a few more spins on the wheel.

Unfixable
Samsara is not a situation that can be fixed or solved. When we predicate our happiness on "fixing" an external situation, this leads to more suffering. A peaceful mind comes from changing the way we relate to external situations. This does not mean that we should not try to improve external conditions, is means recognizing that external conditions are impermanent and unpredictable; therefore a peaceful mind can only be reliably obtained by learning how to relate to external conditions in a skillful manner.

Dualistic view
Mingyur Rinpoche states:
 * Ignorance is thus a twofold problem. Once we establish the neuronal habit of identifying ourselves as a single, independently existing “self,” we inevitably start to see whatever is not “self” as “other.” “Other” can be anything: a table, a banana, another person, or even something this “self” is thinking or feeling. Everything we experience becomes, in a sense, a stranger. And as we become accustomed to distinguishing between “self” and “other,” we lock ourselves into a dualistic mode of perception, drawing conceptual boundaries between our “self” and the rest of the world “out there,” a world that seems so vast that we almost can’t help but begin to think of ourselves as very small, limited, and vulnerable. We begin looking at other people, material objects, and so on as potential sources of happiness and unhappiness, and life becomes a struggle to get what we need in order to be happy before somebody else grabs it. This struggle is known in Sanskrit as samsara, which literally means “wheel” or “circle.” Specifically, samsara refers to the wheel or circle of unhappiness, a habit of running around in circles, chasing after the same experiences again and again, each time expecting a different result. If you’ve ever watched a dog or a cat chasing its own tail, you’ve seen the essence of samsara. And even though it might be funny to watch an animal chase its tail, it’s not so funny when your own mind does the same thing. -{sfn|Mingyur Rinpoche|2007|p=116)}}

Chogyam Trungpa states:
 * IN ORDER TO cut through the ambition of ego, we must understand how we set up me and my territory, how we use our projections as credentials to prove our existence. The source of the effort to confirm our solidity is an uncertainty as to whether or not we exist. Driven by this uncertainty, we seek to prove our own existence by finding a reference point outside ourselves, something with which to have a relationship, something solid to feel separate from...


 * This dualistic fixation comes from nothingness. In the beginning there is open space, zero, self-contained, without relationship. But in order to confirm zeroness, we must create one to prove that zero exists. But even that is not enough; we might get stuck with just one and zero. So we begin to advance, venture out and out. We create two to confirm one’s existence, and then we go out again and confirm two by three, three by four, and so on. We set up a background, a foundation from which we can go on and on to infinity. This is what is called samsara, the continuous vicious cycle of confirmation of existence. One confirmation needs another confirmation needs another . . . The attempt to confirm our solidity is very painful. Constantly we find ourselves suddenly... - Trungpa, Chogyam (2010-09-28). The Myth of Freedom and the Way of Meditation (Shambhala Classics) (Kindle Locations 394-405). Shambhala Publications. Kindle Edition.

Ego and self
Dzigar Kongtrul states:


 * Holding to an ordinary notion of self, or ego, is the source of all our pain and confusion. The irony is that when we look for this “self” that we’re cherishing and protecting, we can’t even find it. The self is shifty and ungraspable. When we say “I’m old,” we’re referring to our body as self. When we say “my body,” the self becomes the owner of the body. When we say “I’m tired,” the self is equated with physical or emotional feelings. The self is our perceptions when we say “I see,” and our thoughts when we say “I think.” When we can’t find a self within or outside of these parts, we may then conclude that the self is that which is aware of all of these things—the knower or mind.


 * But when we look for the mind, we can’t find any shape, or color, or form. This mind that we identify as the self, which we could call ego-mind, controls everything we do. Yet it can’t actually be found—which is somewhat spooky, as if a ghost were managing our home. The house seems to be empty, but all the housework has been done. The bed has been made, our shoes have been polished, the tea has been poured, and the breakfast has been cooked. The funny thing is that we never question this. We just assume that someone or something is there. But all this time, our life has been managed by a ghost, and it’s time to put a stop to it. On one hand, ego-mind has served us—but it hasn’t served us well. It has lured us into the suffering of samsara and enslaved us. When ego-mind says, “Get angry,” we get angry; when it says, “Get attached,” we act out our attachments. When we look into the “slavish” arrangement we have with our ego-mind, we can see how it pressures us, plays tricks on us, and causes us to do things that bring undesirable consequences. If you want to stop being the slave of a ghost, you must demand that ego-mind show its face. No true ghost will show up when it hears this! You can practice this simple meditation throughout the day.-{sfn|Dzigar Kongtrul|2011|p=5-6)}}

Ajahn Sucitto states:


 * It turns out that the driver of this whole traveling show (or samsāra) is the sense of being a permanent self or soul, of being someone who should be, or will be, or was something. But we only sense ourselves as being something through doing something such as thinking, feeling, acting, or suppressing. And doing can never arrive at simply, peacefully being. So who or what is behind all this kamma? After all the years of searching, Siddhattha realized that he couldn’t find any lasting self. All he could find were psychophysical processes strung together around a need to be something solid. - Sucitto, Ajahn (2010-09-14). Turning the Wheel of Truth: Commentary on the Buddha's First Teaching (p. 10). Shambhala Publications. Kindle Edition.

Desire
Phillip Moffit states:
 * This overwrought attempt to get what you desire never stops. Even if you get something you desire, it is quickly replaced by yet another desire in your mind. It's true, isn't it? Just watch yourself on any given day and you can easily observe the endless cycle of arising and passing desire. You can see that the cycle, like a wheel, keeps turning regardless of whether it is a "good day" and you are getting much of what you want or a "bad day" and things are not going your way. This cycle of clinging and taking birth in one desire after another is called samsara, and realizing the truth of it is a step toward freedom."-{sfn|Phillip Moffitt|2011|loc=Kindle Locations 948-952)}}

From samsara
The Dalia Lama states:
 * To attain liberation from samsara one must perfect the three higher trainings: self-discipline, meditative concentration, and the wisdom of emptiness. In a sense, the most important of these is the wisdom of emptiness; for when we understand the empty, non-inherent nature of the self and phenomena, the endless forms of delusion that arise from grasping at true existence are directly eliminated. However, in order for the training in wisdom to mature and become strong, one must first develop meditative concentration; and in order to develop and support concentration - Dalai Lama. The Path to Enlightenment (Kindle Locations 363-366). Kindle Edition.

The Dalai Lama emphasizes the importance of understanding the nature of samsara in order to be liberated from it:
 * The bodhimind is based on great compassion, or the wish to free the sentient beings from samsaric sufferings. This basis means that one must understand the nature and patterns of the general sufferings that pervade all of samsara, as well as the specific sufferings of the individual realms, particularly the three lower realms. This awareness is generated on the first two paths. Compassion that does not understand the nature of samsaric existence is a half-hearted compassion. Thus the first two paths are very important to a practitioner hoping to enter the highest path. - Dalai Lama. The Path to Enlightenment (Kindle Locations 887-890). Kindle Edition.

Developing renuciation
Dzigar Kongtrul Rinpoche emphasizes the importance of developing renunciation with samsara:


 * Seeing the futility of samsara brings a sense of disenchantment, or brokenheartedness. This is the realization that everything we’ve ever taken refuge in, from time immemorial, has been unreliable. From this realization, feelings of tenderness and sadness1 arise toward our world—along with a deep sense of renunciation. Longing to move closer to the truth, we realize there is no more genuine refuge than the Three Jewels. - Kongtrul, Dzigar (2011-01-12). It's Up to You: The Practice of Self-Reflection on the Buddhist Path (p. 42). Shambhala Publications. Kindle Edition.

DZK


 * From a time farther back than any of us can remember, we’ve habitually taken refuge in samsara in order to preserve and cherish the self. Striving to maintain the identity of who we think we are, we find ourselves driven by habits and fears. The only way to find out who we really are is to learn to dance with them. Dancing means recognizing the raw energy of a situation and moving with it. Our usual approach is to size up situations to see if they threaten or serve us: What can I get—or get rid of? By approaching everything with a sense of suspicion and struggle, we like to think we’re in control of things. But in truth our past karma is simply playing itself out. Instead of struggling with it, however, we can choose to dance. Dancing requires us to be aware of the space and objects around us. We can’t just move about any which way. And we must be alert and responsive to our partner. No one is totally in control. Learning to relax and dance reduces our fear and brings space and awareness to habitual responses. And this brings an overall sense of well-being. 0 Kongtrul, Dzigar (2011-01-12). It's Up to You: The Practice of Self-Reflection on the Buddhist Path (p. 43). Shambhala Publications. Kindle Edition.

From samsara and nirvana
In the Mahayana tradition, it is common to refer to liberation from samsara as the one stage towards enlightenment, with the ultimate stage being liberation from both samsara and nirvana.

Dzigar Kongtrul states:


 * Watching our mind can be more enjoyable than watching a Hollywood movie. The screen, projector, story, characters, and drama are all within our own experience, and all of samsara and nirvana is part of the show. Such a great theater production couldn’t be bought for millions of dollars. Our ticket into this theater is “seeing through”: seeing that phenomena do not exist as they appear. Seeing through appearance—thoughts, emotions, and outer objects—is very important. - Kongtrul, Dzigar (2011-01-12). It's Up to You: The Practice of Self-Reflection on the Buddhist Path (p. 12). Shambhala Publications. Kindle Edition.

Points of view
Mingyur Rinpoche states:
 * Samsara and nirvana are perhaps best understood as points of view. Samsara is a point of view based primarily on defining and identifying with experiences as either painful or unpleasant. Nirvana is a fundamentally objective state of mind: an acceptance of experience without judgments, which opens us to the potential for seeing solutions that may not be directly connected to our survival as individuals, but rather to the survival of all sentient beings. - Mingyur Rinpoche (2007), p. 117

Mingyur Rinpoche states:
 * We choose ignorance because we can. We choose awareness because we can. Samsara and nirvana are simply different points of view based on the choices we make in how to examine and understand our experience. There’s nothing magical about nirvana and nothing bad or wrong about samsara. If you’re determined to think of yourself as limited, fearful, vulnerable, or scarred by past experience, know only that you have chosen to do so, and that the opportunity to experience yourself differently is always available. In essence, the Buddhist path offers a choice between familiarity and practicality. - Mingyur Rinpoche (2007), p. 248

Trungpa:
 * This makes it quite clear that the notion of samsara is dependent upon the notion of nirvana, and the notion of nirvana is dependent upon the notion of samsara; they are interdependent. If there were no confusion, there would be no wisdom. - Trungpa, Chogyam (2010-09-28). The Myth of Freedom and the Way of Meditation (Shambhala Classics) (Kindle Locations 945-946). Shambhala Publications. Kindle Edition.

Buddha nature - the essence of samsara and nirvana
Mingyur Rinpoche states:
 * Realization is the full recognition of your Buddha nature, the basis of samsara and nirvana: free from thoughts, emotions, and the phenomenal experiences of sense consciousness and mental consciousness; free from dualistic experiences of self and other, subject and object; infinite in scope, wisdom, compassion, and ability. - Mingyur Rinpoche (2007), p. 216

Dzigar Kongtrul states:
 * Dharmakaya is the open, unobstructed, and completely clear nature of our mind. It is the ground out of which all qualities arise—both those of samsara and those of nirvana—yet it remains unaffected by either. Prajñaparamita is a Sanskrit term for the perfection of the wisdom that recognizes emptiness.-{sfn|Dzigar Kongtrul|2011|p=20)}}

Relation between samsara and consciousness (vinnana)
Through various practices Buddhists attempt to counteract grasping and begin to reverse the samsāric cycle. As Waldron describes it: ”As a result of such practice, vinnana is no longer increased by grasping; on the contrary, a monk ’who is without grasping (or appropriation, anupadana) attains Nibbana’”. It would appear that with insight into the nature of suffering Buddhists have found a way to end it. Samsāra, or suffering, which may have lasted countless lifetimes, can end or be radically changed. As Waldron describes it: ”Upon realising Nirvana at the end of the process of karmacally driven rebirth, vinnana, the stream of worldly consciousness which persists throughout one’s countless lifetimes, also comes to an end, or at least is radically transformed”. How do these processes encourage the growth of consciousness, and perpetuate the cycle of rebirth? According to Waldron, the Buddha used a series of simple vegetative metaphors to describe this. He quotes the following dialogue: 'If these five kinds of seeds are unbroken, unspoiled, undamaged by wind and sun, fertile, securely planted, and there is earth and water, would the five kinds of seeds come to growth, increase, and expansion?' 'Yes, venerable sir.' 'Monks, four stations (thitiya) of consciousness should be seen as like the earth element. Delight and lust should be seen as like the water element. Consciousness together with its nutriment should be seen as like the five kinds of seeds'. These metaphors demonstrate the interconnectedness between consciousness, kármic deeds, desire and craving, in the cycle of kárma. Viññāna appears to be the only quality which leaves one’s body at death and enters another at conception. Viññāna therefore can be seen as a link between one life and the next - collecting kárma and then transmitting it over many lifetimes.

In Tibetan Buddhism
is uncontrollably recurring rebirth, filled with suffering and problems (according to Kālacakra tantra as explained by Dr. A. Berzin). Other traditions believe that when one goes through the process of rebirth that they are the exact same person when they are reborn, but this however is not true according to the teachings of Buddha. Beings bear many similarities with their former selves but they are not the same person: this is why many Buddhists use the term rebirth instead of reincarnation. The term reincarnation implies that there is a transfer of one’s soul to the new life, but Buddhists believe this is not the case in samsara, rebirth is generally considered to be a stream of evolving consciousness. A good example to better understand the transfer of consciousness is “Like a billiard ball hitting another billiard ball. While nothing physical transfers, the speed and direction of the second ball relate directly to the first." This explains how the previous life has a direct impact on the next life.

It is common for Tibetan Buddhists to believe that while we continue to go from world to world we encounter other beings who are on the same path as us, and some also believe that all of these different worlds impact the worlds of beings who happen to share a similar place or path as us. An example of this is how Tibetan Buddhists often practice cultivating compassion within themselves by envisioning other living beings as their own mothers, due to the belief that we have all been reborn so many times that every being has been our mother at some point (as a consequence of being trapped with other beings in samsara for a near-infinite period of time). It is believed that there are Bodhisattvas who could achieve enlightenment, but because of their great compassion (Bodhicitta or Karuṇā) instead of entering into nirvana, they have vowed to be reborn in samsara until they have freed all the countless sentient beings of all of the six realms of samsara. A view commonly held by Tibetan Buddhists is that the Dalai Lama is an incarnation of the Bodhisattva of compassion (Avalokiteśvara or Chenrezik).

Buddha was the first person to grasp the belief of samsara and figure out how to end it. He taught that the only person who can stop their cycle of samsara is the person traveling through their path. Some Buddhists think that samsara is a place and that it is selfish for them to be able to stop it and leave the others behind, which is one of the reasons why the Bodhisattva vows of some Buddhist traditions include a vow to liberate all beings. However, most believe that samsara is a process that happens to everyone, and since everyone has the ability to escape it, to do so is not selfish. It is taught in Mahayana Buddhism that the main impetus to pursuing nirvana and enlightenment is compassion for all beings. The goal is to reach a level of development that enables one to ultimately benefit all sentient beings.

Contemporary glosses
The following table provides brief descriptions of the term samsara given by various contemporary Buddhist teachers and scholars:

Alternate translations

 * Conditioned existence (Daniel Goleman)
 * Cycle of clinging and taking birth in one desire after another (Phillip Moffitt)
 * Cycle of existence
 * Cyclic existence (Jeffry Hopkins)
 * Uncontrollably recurring rebirth (Alexander Berzin)
 * Wheel of suffering (Mingyur Rinpoche)