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Nonduality Highlights: Issue #3282, Sunday, September 14, 2008, Editor: Mark
To have an ambition seems to be a natural phenomenon in the human
make-up. Some people want to be rich, powerful or famous. Some
want to be very knowledgeable, to get degrees. Some just want to
find a little niche for themselves where they can look out of the
window and see the same scenery every day. Some want to find a
perfect partner, or as near perfect as possible.
Even when we are not living in the world, but in a nunnery, we
have ambitions: to become excellent meditators, to be perfectly
peaceful, that this life-style should yield results. There's
always something to hope for. Why is that? Because it's in the
future, never in the present.
Instead of being attentive to what is now, we are hoping for
something better to come, maybe tomorrow. Then, when tomorrow
arrives, it has to be the next day again, because it still wasn't
perfect enough. If we were to change this pattern in our thinking
habits and rather become attentive to what is, then we would find
something to satisfy us. But when we are looking at that which
doesn't exist yet, more perfect, more wonderful, more satisfying,
then we can't find anything at all, because we are looking for
that which isn't there.
The Buddha spoke about two kinds of people, the ordinary
worldling (puthujjana) and the noble person (ariya). Obviously it
is a worthwhile ambition to become a noble person, but if we keep
looking for it at some future time, then it will escape us. The
difference between a noble one and a worldling is the experience
of "path and fruit" (magga-phala). The first moment of
this supermundane consciousness is termed Stream-entry
(sotapatti) and the person who experiences it is a Stream-winner
(sotapanna).
If we put that into our mind as a goal in the future, it will not
come about, because we are not using all our energy and strength
to recognize each moment. Only in the recognition of each moment
can a path moment occur.
The distinguishing factor between a worldling and a noble one is
the elimination of the first three fetters binding us to
continuous existence. These three, obstructing the worldling,
are: wrong view of self, sceptical doubt and belief in rites and
rituals, (sakkayaditthi, vicikiccha and silabbatta-paramasa).
Anyone who is not a Stream-winner is chained to these three wrong
beliefs and reactions that lead away from freedom into bondage.
Let's take a look at sceptical doubt first. It's that niggling
thought in the back of the mind: "There must be an easier
way," or "I'm sure I can find happiness somewhere in
this wide world." As long as there's doubt that the path of
liberation leads out of the world, and the belief is there that
satisfaction can be found within the world, there is no chance of
noble attainment, because one is looking in the wrong direction.
Within this world with its people and things, animals and
possessions, scenery and sense contacts, there is nothing to be
found other than that which we already know. If there were more,
why isn't it easily discernible, why haven't we found it? It
should be quite plain to see. What are we looking for then?
Obviously we are looking for happiness and peace, just like
everyone else is doing. Sceptical doubt, that alarmist, says:
"I'm sure if I just handled it a little cleverer than I did
last time I'll be happy. There are a few things I haven't tried
yet." Maybe we haven't flown our own plane yet, or lived in
a cave in the Himalayas or sailed around the world, or written
that best-selling novel. All of these are splendid things to do
in the world except they are a waste of time and energy.
Sceptical doubt makes itself felt when one isn't quite sure what
one's next move should be. "Where am I going, what am I to
do?" One hasn't found a direction yet. Sceptical doubt is
the fetter in the mind when the clarity which comes from a path
moment is absent. The consciousness arising at that time removes
all doubt, because one has experienced the proof oneself. When we
bite into the mango, we know its taste.
The wrong view of self is the most damaging fetter that besets
the ordinary person. It contains the deeply imbedded "this
is me" notion. Maybe it's not even "my" body, but
there is "someone" who is meditating. This
"someone" wants to get enlightened, wants to become a
Stream-winner, wants to be happy. This wrong view of self is the
cause of all problems that could possibly arise.
As long as there's "somebody" there, that person can
have problems. When there's nobody there, who could have
difficulties? Wrong view of self is the root which generates all
subsequent pain, grief and lamentation. With it also come the
fears and worries: "Am I going to be alright, happy,
peaceful, find what I am looking for, get what I want, be
healthy, wealthy and wise?" These worries and fears are well
substantiated from one's own past. One hasn't always been
healthy, wealthy and wise, nor gotten what one wanted, nor felt
wonderful. So there's very good reason to be worried and fearful
as long as wrong view of self prevails.
Rites and rituals in themselves are not harmful, only believing
them to be part of the path to Nibbana is detrimental. They need
not even be religious, although we usually think of them like
that. Such as offering flowers and incense on a shrine,
prostrating or celebrating certain festivals and believing that
this will accumulate enough merit to go to the Deva realms. It's
devotion, respect and gratitude to the Triple Gem,[1] which
count. But this belief is not only confined to religious
activities. Everybody lives with rites and rituals, even though
we may not be aware of them. In human relationships there are
certain prescribed ways of acting in respect to one's parents,
one's children, one's partners. How one relates in one's job, to
friends and strangers, how one wants to be confirmed by others,
all is connected to preconceived ideas of what is right and
proper in a certain culture and tradition. None of it has any
basic truth in it, all is mind-made. The more ideas one has, the
less one can see reality. The more one believes in them the
harder it is to abandon them. As one imagines oneself to be a
certain kind of person, one relates in that way in all
situations. It doesn't have to be how we put flowers on a shrine,
it can also be how we greet people, if we do it according to a
certain stereotyped ritual and not the way an open heart and mind
may dictate.
These three obstructions fall away when a path and fruit moment
has been experienced. There's a marked change in such a person,
which is -- of course -- not externally visible. It would be nice
to wear a halo and look blissful. But the inner change is firstly
that the experience leaves absolutely no doubt what has to be
done in this life. The event is totally different from anything
previously known, so much so, that it makes one's former life, up
to that point, immaterial. Nothing can be found in the past which
has fundamental importance. The only significance lies in going
ahead with the practice so that this minimal experience of the
first path moment can be fortified, resurrected and firmly
established in oneself.
The path and fruit moments recur for the Once-returner
(sakadagami), the Non-returner (anagami) and the Enlightened One
(Arahant). Each time they are not only deepened, but can be
lengthened. One could compare this to having examinations at the
university. If one is going through four years of university
study to get a certain degree, one has to pass examinations at
the end of each year. One has to answer questions each time,
based on one's previously absorbed knowledge. But the questions
become deeper, more profound and more difficult with each
subsequent examination. While they are always concerned with the
same subject, they require more depth and profundity of
understanding each time. Until one finally graduates and doesn't
have to return to university. It's the same with our spiritual
development. Each path moment is based on the previous one and is
concerned with the same subject, yet it goes deeper and further.
Until one passes one's final test and need not return again.
The path moment doesn't have any thinking or feeling in it. It is
not comparable to the meditative absorptions (jhana). Although it
is based upon them because only the concentrated mind can enter
into a path moment, it does not have the same qualities. the
meditative absorptions have -- in their initial stages -- the
ingredients of rapture, happiness and peacefulness. Later on, the
mind experiences expansion, nothingness and a change of
perception. The path moment does not contain any of these states
of mind.
It has a quality of non-being. This is such a relief and changes
one's world view so totally that it is quite understandable that
the Buddha made such a distinction between a worldling and a
Noble One. While the meditative absorptions bring with them a
feeling of oneness, of unity, the path moment does not even
contain that. The moment of fruition, subsequent to the path
moment, is the understood experience and results in a
turned-around vision of existence.
The new understanding recognizes every thought, every feeling as
stress (dukkha). The most elevated thought, the most sublime
feeling still has this quality. Only when there is nothing, is
there no stress. There is nothing internal or external that
contains the quality of total satisfactoriness. Because of such
an inner vision, the passion for wanting anything is discarded.
All has been seen for what it really is and nothing can give the
happiness that arises through the practice of the path and its
results.
The Nibbanic element cannot be truly described as bliss, because
bliss has a connotation of exhilaration. We use the word
"bliss" for the meditative absorption, where it
includes a sense of excitement. The Nibbanic element does not
recognize bliss because all that arises is seen as stress.
"The bliss of Nibbana" may give one the impression that
one may find perfect happiness, but the opposite is true. One
finds that there is nothing and therefore no more unhappiness,
only peace.
To look for path and fruit will not bring them about, because
only moment to moment awareness can do so. This awareness will
eventually culminate in real concentration where one can let go
of thinking and be totally absorbed. We can drop the meditation
subject at that time. We need not push it aside, it falls away of
its own accord, and absorption in awareness occurs. If there has
to be an ambition in one's life, this is the only worthwhile one.
All others will not bring fulfillment.
One doesn't have to force oneself to give up sceptical doubt.
What is there to doubt when one has experienced the truth? If one
hits oneself with a hammer, one feels pain and cannot doubt it.
One knows from one's own experience.
Rites and rituals are brought to an interesting end because the
person who has experienced a path moment will under no
circumstance indulge in any role-playing. All roles are the
ingredients of unreality. One may continue religious rites,
because they contain aspects of respect, gratitude and devotion.
But there will not be any rituals in how to relate to people or
to situations or how to invent stories about oneself because the
response is with a spontaneous open heart.
Letting go of the wrong view of self is -- of course -- the most
profound change, causing all other changes. For the Stream-winner
the wrong view of self can never intellectually arise again, but
feeling-wise it can, because the path moment has been so
fleeting. It hasn't made the complete impact yet. If it had done
so, it would have resulted in Enlightenment. This is possible and
is mentioned in the Buddha's discourses as having happened during
his lifetime. All four stages of holiness were realized while
listening to the Dhamma.
The initial fruit moment needs to be re-lived, one has to
resurrect it over and over again, until the second path moment
can arise. It's like repeating what one knows and not forgetting
so that one can build upon it.
It is very useful to remind oneself in all waking moments that
body, feeling, perception, mental formations and consciousness
are all impermanent and have no core substance, changing from
moment to moment. Whether one has had a direct vision of non-self
(anatta) or just an understanding of it, either way one has to
bring it back into one's mind and re-live it as often as
possible. As we continue to do this, ordinary problems arise less
and less. If we remain aware of the impermanence of all that
exists, our difficulties seem far less important and the view of
self subtly changes.
The view we have of ourselves is our worst enemy. Everyone has
made up a persona, a mask that one wears and we don't want to see
what's behind it. We don't allow anyone else to look either.
After having had a path moment, that is no longer possible. But
the mask, fear and rejection come to the fore. The best antidote
is to remember again and again, that there's really nobody there,
only phenomena, nothing more. Even though the inner vision may
not be concrete enough to substantiate such a claim, the
affirmation helps to loosen the grasping and clinging and to hang
on a little less tightly.
The direction of the practice is certainly towards Stream-entry.
However, there is nothing to get, there's everything to give up.
Unless that is done, the moment cannot happen, and we will
continue to live in the same way we always have. Beset by dukkha
obstructed by dukkha, subject to praise and blame, loss and gain,
fame and ill-fame, happiness and unhappiness. The usual problems
-- all caused by "self" -- will arise again and again.
The real change comes when there is a decisive alteration in the
way we view ourselves, otherwise the difficulties remain the same
because the same identical person is generating them.
Being mindfully aware in and out of meditation is the practice
which will bring results. It means doing one thing at a time,
attentive to mind and body. When listening to Dhamma, only
listen. When sitting in meditation, only attending to the
meditation subject. When planting a tree, only planting. No
frills, no judgments. That habituates the mind to be in each
moment. Only in such a way can a path moment occur. It's not in
the distant future, it's possible here and now. There's no reason
why an intelligent, healthy, committed person should not be able
to attain it with patience and perseverance.
We have heard about disenchantment and dispassion as steps on the
path to liberation and freedom. They cannot have meaning and
impact unless there is a vision of a totally different reality,
one which does not contain the world's manifoldness. When one
sits in meditation and starts thinking, that's the temptation of
diversification and expansion (papańca). The Nibbana element is
one, not manifold. One could say that it's empty of all that we
know. Until that is seen, the world will keep calling, but we
need not believe it all. It is a difficult task. So one has to
remind oneself often, otherwise one gets caught by temptation.
One should not be surprised when one doesn't find happiness;
manifoldness, diversification cannot create happiness, only
distraction.
Certainly one can experience pleasure from the senses. If one has
good karma there will be many occasions. Good food, beautiful
scenery, pleasant people, good music, interesting books, a
comfortable home, not too much physical discomfort. But do these
bring fulfillment? Since it didn't happen in the past, why should
it occur in the future? Path and fruit bring fulfillment because
they are empty of phenomena. Emptiness does not change nor does
it become unpleasant and it cannot lack peace, since there is
nothing to disturb it.
When people hear or read about Nibbana, they are apt to say:
"How can I want nothing?" When one has seen that
everything one can possibly want is meant to fill an inner void
and dissatisfaction, then the time has come to want nothing. This
goes beyond "not wanting" because one now accepts the
reality that there is nothing worthwhile to be had. Not wanting
anything will make it possible to experience that there is
actually nothing -- only peace and quiet.
- Sister Ayya Khema, from the Allspirit Website