May the beauty and stillness of early morning Nature
bring stillness and beauty to our mind.
bring stillness and beauty to our mind.
Enlightenment,
Transcendence from Suffering,
and Mindfulness.
Course in Spiritual Practice, part A.
Buddha at peace.
Table of Contents.
A1. Spiritual Enlightenment – A Discussion.
A 1. Spiritual Enlightenment and the Silent Mind.
A 1. Nirvana and Deity.
A 1. Nirvana and Samsara Discussed.
A2. Suffering – a Discussion.
A3. The Defilements or kilesa.
A 4. About Defilements.
A 4. Defilements as dukkha anicca and anatta.
A 5. Mindfulness or sati, the way out of pain. A Discussion.
A 5. Painful Emotions.
A 5. Painful Thoughts.
A 5. Escape from Stimulus.
A 5. Investigate the Causes.
A 5. Painful Feelings.
A 5. Meditation Training to make Mindfulness Practise Possible.
A 6. Satipatthāna Sutta - The Four Foundations of Mindfulness.
A 1. Spiritual Enlightenment and the Silent Mind.
A 1. Nirvana and Deity.
A 1. Nirvana and Samsara Discussed.
A2. Suffering – a Discussion.
A3. The Defilements or kilesa.
A 4. About Defilements.
A 4. Defilements as dukkha anicca and anatta.
A 5. Mindfulness or sati, the way out of pain. A Discussion.
A 5. Painful Emotions.
A 5. Painful Thoughts.
A 5. Escape from Stimulus.
A 5. Investigate the Causes.
A 5. Painful Feelings.
A 5. Meditation Training to make Mindfulness Practise Possible.
A 6. Satipatthāna Sutta - The Four Foundations of Mindfulness.
Enlightenment.
A1. Spiritual Enlightenment – A Discussion.
Buddha’s enlightenment is Buddha’s great gift to humanity. When properly understood and viewed in fair light, Freedom or Spiritual enlightenment can be something of great value to us as practitioners. Let me discuss this much misunderstood theme in spiritual practice, for it is foundational to the Way.
nirvāṇa is a state of consciousness, a way of being, a quality of experience – what it actually feels like, that can be cultivated by the meditation adept.
Enlightenment is often presented in very lofty and refined terms. There is always room for improvement in our experience of spiritual Liberation. But that attitude to the Goal can place it out of reach of the people. It is also elitist.
So I mean a way of being that is available to the common people, and something that we can establish into much of our daily life, if we practise with diligence over the years. Something we can return to, renew, and restore in our pursuits and relationships. In other words, a non elitist understanding of “spiritual enlightenment”. Enlightenment for the Here and Now, not the future.
Spiritual enlightenment or nirvāṇa is best understood as the end of suffering. The ordinary experience when all suffering is gone, and we are truly happy (more on this later.) Something that can become everyday experience for us if we train.
nirvāṇa is not only widely misunderstood, it is also widely mis-spelled as nirvana and therefore mispronounced. A dot below, or a bar above a letter indicates proper pronunciation of the sacred languages of Sanskrit and Pali. Please read my webpage “Pronouncing the Sanskrit.” nirvāṇa is spelled nibbāna in pāḷi, the scriptural language of the Buddhist countries of south Asia. pāḷi is a less melodious accent or dialect of saṃskṛta.
nirvāṇa as a dictionary word means liberation from pain and problems, developed to the highest extent. nirvāṇa is transcendental happiness and peace; it transcends the troubles of daily life. When we return to nirvāṇa, we are truly happy, at peace, with real clarity of mind for decision making, and filled with good will towards the people, pursuits and possessions of our lives.
This suggests that when we try to approach nirvāṇa in daily life, we need to make real effort on a moment-to-moment basis to cultivate, strengthen and bring forth the spiritual Qualities or bodhyaṇga in our heart and mind. I discuss these very important Qualities on my next webpage “B. Buddha’s Enlightenment”; the next section in Course in Spiritual Practice.
nirvāṇa also literally means “gone out” or “extinguished” - the fires of suffering have gone out. Because we have removed the heat and/or the fuel, consciously and purposefully. These fires will reignite, sooner or later, but for now they have gone out.
nirvāṇa is made of several root words. nir = not, no. vāṇ is the fusion of two root words : vā + vŗ vā = blow. This suggests that to approach nirvāṇa, we need to stop blowing on the fires of suffering, stop inflaming the pain driven and pain filled thoughts that invade our mind and hijack our will.
vŗ = conceal, suppress, deny. This suggests that we need to stop concealing the pain, stop denying and avoiding painful feelings thru addictive substances like alcohol or tobacco which mask the raw edge of the feelings. Stop covering up the painful feelings with noise, either internal mental noise, or external noise as loud music or the sensory bombardment from the screen. Stop concealing our need for spiritual nourishment and our need to release pain, by stuffing in food that does not really nourish the body, but instead leads to serious disease like obesity, diabetes and cancer.
nibbāna is related to nibbāti = make cool or cool off. This suggests that we need to cool the fires of suffering, by removing the fuel source, by letting go of unnecessary and unhelpful thoughts, attitudes and judgements.
nibbāna, as a dictionary word, means “defilements are extinguished” and “health and happiness”. Anguttara Nikaya 3. 32 describes nibbāna as the “highest happiness.”
Bhikkhu Thanissaro has translated over a thousand Buddhist Suttas or discourses, and he was the first to put many Theravadan Suttas on line. He translates nibbāna as “unbinding”. This suggests there is some attachment, usually hidden, that prevents us from becoming free. Some attachment to the defilements that we cannot even see, let alone let go of.
Thus the Goal can be defined in terms of Freedom from suffering, of moving away from it. Learning and practicing skills to lessen the arising of suffering, for oneself and others. Learning to let go of disturbance, and transcending troubles. Cultivating the spiritual Qualities that protect us from pain.
Attaining nirvāṇa and moving towards it is cited as the ultimate purpose and goal for three famous Buddhist Suttas or Sutras : The First Sermon SN 56.11; the Satipatthana Sutta or Four Foundations of Mindfulness; and the Heart Sutra. These discourses of Buddha are famous for they detail important practices for the spiritual Path to Liberation. And attaining nirvāṇa (sansthām nirvāṇa) is cited as an important Goal in meditation, in Bhagavad Gita 6.15. I provide a new translation of these Scriptures, so they may be of use to anyone, regardless of religious conviction, or lack thereof.
The usual Hindu word for Freedom is moksha. This appears in our Kirtan songs as mukshīya, which can mean “towards Freedom” or “moving towards Freedom”. This is in the triambakam mantra.
Enlightenment means shining the light of spiritual understanding onto the experience of life. Exploring the root causes and thus coming to radical solution. To both releasing the pain, and protecting our happiness.
Enlightenment also means to “lighten up.” Learning how to let go of the burden, and the incredible relief we experience when it drops from our shoulders.
Enlightenment is also the experience of the Factors of Enlightenment = bodhyaṇga, or the spiritual Qualities (see section B 1). In the enlightened state, these beautiful Qualities are active and directing our mind, heart, work and intention.
According to Buddhist tradition, the first thing the historical Buddha talked about after his enlightenment experience was suffering and the end of suffering. This is recorded in the “First Sermon”, Samyutta Nikāya 56.11 (see chapter on Desire, section I 4).
SN 56. 11 declares that –
A 1. Spiritual Enlightenment and the Silent Mind.
SN 56. 11 then goes on to point out that this understanding and realisation does not really come from what we have read and heard, but rather that -
Reading the treatise is like looking at a sacred place from the outside. To enter, we need to leave thinking and opinions behind.
Buddha’s enlightenment is Buddha’s great gift to humanity. When properly understood and viewed in fair light, Freedom or Spiritual enlightenment can be something of great value to us as practitioners. Let me discuss this much misunderstood theme in spiritual practice, for it is foundational to the Way.
nirvāṇa is a state of consciousness, a way of being, a quality of experience – what it actually feels like, that can be cultivated by the meditation adept.
Enlightenment is often presented in very lofty and refined terms. There is always room for improvement in our experience of spiritual Liberation. But that attitude to the Goal can place it out of reach of the people. It is also elitist.
So I mean a way of being that is available to the common people, and something that we can establish into much of our daily life, if we practise with diligence over the years. Something we can return to, renew, and restore in our pursuits and relationships. In other words, a non elitist understanding of “spiritual enlightenment”. Enlightenment for the Here and Now, not the future.
Spiritual enlightenment or nirvāṇa is best understood as the end of suffering. The ordinary experience when all suffering is gone, and we are truly happy (more on this later.) Something that can become everyday experience for us if we train.
nirvāṇa is not only widely misunderstood, it is also widely mis-spelled as nirvana and therefore mispronounced. A dot below, or a bar above a letter indicates proper pronunciation of the sacred languages of Sanskrit and Pali. Please read my webpage “Pronouncing the Sanskrit.” nirvāṇa is spelled nibbāna in pāḷi, the scriptural language of the Buddhist countries of south Asia. pāḷi is a less melodious accent or dialect of saṃskṛta.
nirvāṇa as a dictionary word means liberation from pain and problems, developed to the highest extent. nirvāṇa is transcendental happiness and peace; it transcends the troubles of daily life. When we return to nirvāṇa, we are truly happy, at peace, with real clarity of mind for decision making, and filled with good will towards the people, pursuits and possessions of our lives.
This suggests that when we try to approach nirvāṇa in daily life, we need to make real effort on a moment-to-moment basis to cultivate, strengthen and bring forth the spiritual Qualities or bodhyaṇga in our heart and mind. I discuss these very important Qualities on my next webpage “B. Buddha’s Enlightenment”; the next section in Course in Spiritual Practice.
nirvāṇa also literally means “gone out” or “extinguished” - the fires of suffering have gone out. Because we have removed the heat and/or the fuel, consciously and purposefully. These fires will reignite, sooner or later, but for now they have gone out.
nirvāṇa is made of several root words. nir = not, no. vāṇ is the fusion of two root words : vā + vŗ vā = blow. This suggests that to approach nirvāṇa, we need to stop blowing on the fires of suffering, stop inflaming the pain driven and pain filled thoughts that invade our mind and hijack our will.
vŗ = conceal, suppress, deny. This suggests that we need to stop concealing the pain, stop denying and avoiding painful feelings thru addictive substances like alcohol or tobacco which mask the raw edge of the feelings. Stop covering up the painful feelings with noise, either internal mental noise, or external noise as loud music or the sensory bombardment from the screen. Stop concealing our need for spiritual nourishment and our need to release pain, by stuffing in food that does not really nourish the body, but instead leads to serious disease like obesity, diabetes and cancer.
nibbāna is related to nibbāti = make cool or cool off. This suggests that we need to cool the fires of suffering, by removing the fuel source, by letting go of unnecessary and unhelpful thoughts, attitudes and judgements.
nibbāna, as a dictionary word, means “defilements are extinguished” and “health and happiness”. Anguttara Nikaya 3. 32 describes nibbāna as the “highest happiness.”
Bhikkhu Thanissaro has translated over a thousand Buddhist Suttas or discourses, and he was the first to put many Theravadan Suttas on line. He translates nibbāna as “unbinding”. This suggests there is some attachment, usually hidden, that prevents us from becoming free. Some attachment to the defilements that we cannot even see, let alone let go of.
Thus the Goal can be defined in terms of Freedom from suffering, of moving away from it. Learning and practicing skills to lessen the arising of suffering, for oneself and others. Learning to let go of disturbance, and transcending troubles. Cultivating the spiritual Qualities that protect us from pain.
Attaining nirvāṇa and moving towards it is cited as the ultimate purpose and goal for three famous Buddhist Suttas or Sutras : The First Sermon SN 56.11; the Satipatthana Sutta or Four Foundations of Mindfulness; and the Heart Sutra. These discourses of Buddha are famous for they detail important practices for the spiritual Path to Liberation. And attaining nirvāṇa (sansthām nirvāṇa) is cited as an important Goal in meditation, in Bhagavad Gita 6.15. I provide a new translation of these Scriptures, so they may be of use to anyone, regardless of religious conviction, or lack thereof.
The usual Hindu word for Freedom is moksha. This appears in our Kirtan songs as mukshīya, which can mean “towards Freedom” or “moving towards Freedom”. This is in the triambakam mantra.
Enlightenment means shining the light of spiritual understanding onto the experience of life. Exploring the root causes and thus coming to radical solution. To both releasing the pain, and protecting our happiness.
Enlightenment also means to “lighten up.” Learning how to let go of the burden, and the incredible relief we experience when it drops from our shoulders.
Enlightenment is also the experience of the Factors of Enlightenment = bodhyaṇga, or the spiritual Qualities (see section B 1). In the enlightened state, these beautiful Qualities are active and directing our mind, heart, work and intention.
According to Buddhist tradition, the first thing the historical Buddha talked about after his enlightenment experience was suffering and the end of suffering. This is recorded in the “First Sermon”, Samyutta Nikāya 56.11 (see chapter on Desire, section I 4).
SN 56. 11 declares that –
- Suffering is to be understood,
- The cause of suffering is to be let go of,
- Freedom from suffering (or nirvāṇa) is to be realised,
- The Way to be Free in daily life is to be cultivated.
A 1. Spiritual Enlightenment and the Silent Mind.
SN 56. 11 then goes on to point out that this understanding and realisation does not really come from what we have read and heard, but rather that -
- “knowledge arises, wisdom arises, insight arises, and light arises within.”
Reading the treatise is like looking at a sacred place from the outside. To enter, we need to leave thinking and opinions behind.
So please do not be tempted nor driven to read this treatise continuously.
Be compassionate, and allow yourself to pause often, to reflect and absorb.
Thus Eckhart Tolle suggests that we periodically stop reading and just be silent.
We can always leave the rest to a later visit.
A 1. nirvāṇa and Deity.
Kirtan lyrics are all about Deity, and the word nirvāṇa does not appear in any mantra on this website. Deity is the closest equivalent in Kirtan to nirvāṇa. More precisely, the Presence of Deity corresponds to nirvāṇa. In this, Deity is something that will come to us, sooner or later, when conditions are favourable for a visit. Our task is to create these necessary conditions. Our task is to make effort, guided by our own experience of what works best for us.
Deity then appears in the form of release and transcendence, or as the Presence of the spiritual Qualities. Thus Deity is an experience, not a prescribed religious belief, in these writings. The important perception is that Deity comes from ….. beyond the ego and opinions, perhaps from outside ourselves.
A 1. nirvāṇa and saṃsāra (saṁsāra).
nirvāṇa can also be understood by examining another important and related theme in the Wisdom of the East : saṁsāra in pāḷi and saṃsāra in saṃskṛta.
As a dictionary word, saṃsāra (saṁsāra) means perpetual wandering or illusion (and other meanings. ṃ = ṁ = ng) As a theme in spiritual practice, it describes the usual habit of the mind to wander in thought, and be lost in thought. To the extent that we start to identify with the thinking, and believe that we are the thinker. “I think, therefore I am,” is the famous quote from Descartes, who was a famous thinker.
Unfortunately, not all of our thinking is particularly helpful or even necessary. And if thinking remains the usual habit and past time for the mind, then we find ourselves believing in such unhelpful-ness. When defilements start to proliferate, as they will do, then we start to believe in such pain filled and pain driven thoughts. This occurs due to a regrettable lack of consciousness. The perpetual wandering becomes unguarded and unguided. This inevitably results in wandering down dark paths where suffering lurks in ambush. This can cause so much suffering for us, and needless suffering too.
If the degeneration is allowed to continue unchecked, then mental illness will begin. And with it a whole suite of new problems of dependence on powerful psychiatric drugs.
Thus saṃsāra (saṁsāra) also means “illusion”. It also means the cycle of rebirth, being reborn back into the same old problems, because the mind is going down the same old, deeply worn ruts.
nirvāṇa or the enlightened state is the opposite. In nirvāṇa, we are quite sensitive to the arising of defilements, and we actively guard our mind from them. We do not allow them to proliferate. Instead of wallowing in defilements, we make effort to transcend defilements and so transcend suffering.
In addition, we consciously guide our mind back to the spiritual Qualities, as often we can, wherever we can, whenever we can, as best we can. In nirvāṇa, we consciously and purposefully protect our happiness, contentment, and protect our appreciation and our inspiration. Because we know the value of these precious spiritual Qualities.
Thus nirvāṇa and saṃsāra (saṁsāra) are opposites. Either we are in one or in the other.
The transcendence from saṃsāra (saṁsāra) to nirvāṇa is really an awakening. We wake up to the games that defilements are playing on us. We wake up the need to transcend. And this awakening can be quite sudden, we suddenly let go of the pain and become unburdened. This awakening is called bodhi, and appears in the gate gate paragate mantra.
With regular diligent purification practice, we spend more and more time in nirvāṇa. And less and less time in saṃsāra (saṁsāra). Getting reborn back into the same old problems occurs less often and less severely. Now it becomes so much easier for us to step of the rut, and sooner, for they become shallower and smoothed out.
As we become more practised and practise more, then this awakening or bodhi occurs more frequently, more readily. Thus saṃsāra (saṁsāra) and nirvāṇa can be likened to the two sides of our hand. With regular diligent cultivation, the transition from saṃsāra (saṁsāra) to nirvāṇa is like turning the hand over.
In this way, Transcendence from pain and problems as a life-long goal, morphs into Transcendence in the Now. With determination, we learn how to Transcend suffering rapidly and repeatedly, as often as necessary. We do this in our daily life, whenever we can, wherever we can, however we can, as best we can, as soon as we can. This is the Way of Being Free.
Kirtan lyrics are all about Deity, and the word nirvāṇa does not appear in any mantra on this website. Deity is the closest equivalent in Kirtan to nirvāṇa. More precisely, the Presence of Deity corresponds to nirvāṇa. In this, Deity is something that will come to us, sooner or later, when conditions are favourable for a visit. Our task is to create these necessary conditions. Our task is to make effort, guided by our own experience of what works best for us.
Deity then appears in the form of release and transcendence, or as the Presence of the spiritual Qualities. Thus Deity is an experience, not a prescribed religious belief, in these writings. The important perception is that Deity comes from ….. beyond the ego and opinions, perhaps from outside ourselves.
A 1. nirvāṇa and saṃsāra (saṁsāra).
nirvāṇa can also be understood by examining another important and related theme in the Wisdom of the East : saṁsāra in pāḷi and saṃsāra in saṃskṛta.
As a dictionary word, saṃsāra (saṁsāra) means perpetual wandering or illusion (and other meanings. ṃ = ṁ = ng) As a theme in spiritual practice, it describes the usual habit of the mind to wander in thought, and be lost in thought. To the extent that we start to identify with the thinking, and believe that we are the thinker. “I think, therefore I am,” is the famous quote from Descartes, who was a famous thinker.
Unfortunately, not all of our thinking is particularly helpful or even necessary. And if thinking remains the usual habit and past time for the mind, then we find ourselves believing in such unhelpful-ness. When defilements start to proliferate, as they will do, then we start to believe in such pain filled and pain driven thoughts. This occurs due to a regrettable lack of consciousness. The perpetual wandering becomes unguarded and unguided. This inevitably results in wandering down dark paths where suffering lurks in ambush. This can cause so much suffering for us, and needless suffering too.
If the degeneration is allowed to continue unchecked, then mental illness will begin. And with it a whole suite of new problems of dependence on powerful psychiatric drugs.
Thus saṃsāra (saṁsāra) also means “illusion”. It also means the cycle of rebirth, being reborn back into the same old problems, because the mind is going down the same old, deeply worn ruts.
nirvāṇa or the enlightened state is the opposite. In nirvāṇa, we are quite sensitive to the arising of defilements, and we actively guard our mind from them. We do not allow them to proliferate. Instead of wallowing in defilements, we make effort to transcend defilements and so transcend suffering.
In addition, we consciously guide our mind back to the spiritual Qualities, as often we can, wherever we can, whenever we can, as best we can. In nirvāṇa, we consciously and purposefully protect our happiness, contentment, and protect our appreciation and our inspiration. Because we know the value of these precious spiritual Qualities.
Thus nirvāṇa and saṃsāra (saṁsāra) are opposites. Either we are in one or in the other.
The transcendence from saṃsāra (saṁsāra) to nirvāṇa is really an awakening. We wake up to the games that defilements are playing on us. We wake up the need to transcend. And this awakening can be quite sudden, we suddenly let go of the pain and become unburdened. This awakening is called bodhi, and appears in the gate gate paragate mantra.
With regular diligent purification practice, we spend more and more time in nirvāṇa. And less and less time in saṃsāra (saṁsāra). Getting reborn back into the same old problems occurs less often and less severely. Now it becomes so much easier for us to step of the rut, and sooner, for they become shallower and smoothed out.
As we become more practised and practise more, then this awakening or bodhi occurs more frequently, more readily. Thus saṃsāra (saṁsāra) and nirvāṇa can be likened to the two sides of our hand. With regular diligent cultivation, the transition from saṃsāra (saṁsāra) to nirvāṇa is like turning the hand over.
In this way, Transcendence from pain and problems as a life-long goal, morphs into Transcendence in the Now. With determination, we learn how to Transcend suffering rapidly and repeatedly, as often as necessary. We do this in our daily life, whenever we can, wherever we can, however we can, as best we can, as soon as we can. This is the Way of Being Free.
Suffering.
A2. Suffering – A Discussion.
What do I mean by suffering, for the word is rarely used to describe the experience. Let me discuss this repellent and painful theme, for it is foundational to our success on the Path.
This word “suffering” directs attention to the actual experience, of what it is really like. Clearly seeing what its true nature is. Without a whole lot of mental noise. Without judgement, without justifications nor explanations, without criticisms nor blame. Not denying, nor concealing, nor suppressing.
For that will only aggravate the problem. A problem that is denied is a problem that is festering. Instead, we just face the bare truth of our experience. This is suffering. The bare, uncomplicated truth.
Suffering is most obvious and undeniable when it is at its worst. This is often at times of great trauma and crisis, when valuable things are at risk or are being destroyed, and they’re quite difficult to replace. These might be an important relationship or pursuit, or some possession that we really depend on. It includes physical trauma that could maim. The pain is intense, and in the crisis we are under great pressure and stress. Anger is to be expected.
Such traumas are much aggravated when there is a long history of disrespect and abuse. Long simmering problems can come to a head, and explode.
Much of the disturbing pain that we experience can be from the wounding of such (hopefully) occasional great traumas. In this, the pain of the past trauma recurs in the present. If our consciousness is poor, then pain filled and pain driven thoughts will take off, and proliferate. Resentment, blame and criticism are common, or worries about what seems likely to go wrong. Or defeat and despair.
These pain filled and pain driven thoughts might have no real connection to major past traumas. Their origin is often obscure, but they still cause much suffering.
But the most insidious suffering is probably the mildest, for it is the most common. Those everyday times when we do not feel particularly at ease in the social situation and we feel reluctant to share much of real value, when tolerance and forgiveness are wearing thin, when appreciation is most reluctant and we feel most uninspired. When we feel awkward and lacking confidence, or just bored and enthusiasm is gone.
This is the suffering when we fail to live up to our full potential as enlightened human beings, and wander in bleak world bereft of real joy. Often called dissatisfaction.
A3. The Defilements.
Suffering can also be defined by a list of the defilements or kilesa. Buddhism and Buddhist scriptures often use a trio of words for defilements : lobha (greed) and dosa (hate) and moha (delusion), but this terminology is unhelpful and misleading. It describes defilements in a narrow and limited way. For defilements are actually many and diverse.
Because there are so many different defilements, it is easy to overlook some of them. So it is helpful to draw up a list of all defilements, and then group them to aid understanding. You are invited to add to this list …
- Fear of attack or ridicule, fear of loss or failure, embarrassment, feeling uncomfortable or unsafe or awkward or vulnerable
- Friction, irritation, resentment, criticisms, back stabbing, hostility, suspicion, miserliness,
- Guilt, shame, feeling excluded or disempowered or useless or
- Feeling hurt or disappointed or betrayed or cheated
- Arrogance, manipulation, exploitation, blackmail, corruption
- Malice, destructiveness, hate, vindictiveness, revenge, violence,
- Grief, sense of loss, broken heart, yearning,
- Exhaustion, apathy, despair, loss of purpose, dullness, impotence, hopelessness, laziness, boredom
- Stupidity, ignorance, confusion, blind to the problem, delusion,
- Disrespect, dishonesty, surliness, no appreciation, untrustworthy,
- Indiscipline, indulgence, comfort eating, addictions and addictive behaviour,
- Anger, rage, wanting to fight and destroy the restrictions,
- Agitation, haste, can’t rest or sleep, compulsive thinking, impatience, feeling disturbed or frustrated.
- Lust, greed, jealousy
A 4. About Defilements.
Defilements or kilesa are numerous and varied, but they all have the same flavour – suffering. Indeed, as a word in the Sanskrit dictionary, kleśa = anguish, distress, pain, trouble, affliction. (kilesa in Pali = kleśa in Sanskrit (ś = sh))
Defilements will arise, sooner or later, whether we will or no, whether or not we deny, suppress and conceal their arising. That is their nature, since beginningless beginning. As if they are sent to trouble us by some malignant and external force. This is called Māra in Buddhism.
In the traditional imagery, Māra sends his “soldiers” in armies to attack us. Another imagery is like this : we find ourselves “working for Māra”. In our daily tasks, we are actually feeding the defilements like impatience, frustration, resentment or whatever. We are expressing these defilements in our actions and speech.
Defilements perform an important function – to drag down or defile our consciousness and so block our access to the enlightened state. If they are allowed to continue to grow, they eventually will attempt to (re)gain control..
When they succeed, we become upset, and we become destructive to important and valuable things like health and healthy relationships.
Like any entity, defilements want to survive and thrive. They do so by seizing control of our will, and driving us to cause more suffering. Pain is the food and nourishment of defilements. They grow strong when suffering is active. (Eckhart Tolle calls this “the pain body” (4). In a sense, they can have a will of their own.
For this reason, it is helpful to stop viewing them as merely “bad feelings” or “negative thoughts and emotions”.
When we are overcome by a real problem, that simply will not go away, the defilements have really got their claws into us. They will simply not let go until we find a solution. The more we think about the problem, the worse it becomes.
This is the important function of hurt filled thoughts. Their role is to ... keep ... the suffering ... going.
When we are really under the influence of defilements, they distort our perception and we can no longer steer ourselves thru life’s hazards with any roadworthy-ness. Everything looks bad. The historical Buddha described it as “Everything is suffering” (sabbe saṅkhāra dukkha).
We can have great difficulty in remembering the good times with any real honesty. It seems that this state of misery is ongoing. It can even seem permanent.
We actually believe in all the hurtful thoughts that are going thru our head. We identify with them, and energise them.
And there is no objectivity to the suffering, we don’t even have the honesty to admit to ourselves that suffering has indeed arisen and taken control.
This is suffering at its worst. At such times, the best we can do is self restraint and damage control, to minimise the inevitable harm that will occur when we are severely upset.
A 4. Defilements as dukkha anicca and anatta.
Clearly we need to do something to (try to) prevent suffering getting out of hand to this extent. So Buddhism offers an important theme of ti-lakkhaṇa or “three characteristics” that we can apply to the defilements. In short, defilements are described as –
- suffering or dukkha
- impermanent or aniccha, and
- not really me nor mine or anatta.
This theme is offered as something to reflect on. It involves being perfectly honest about defilements, that they are suffering, and that no explanations nor justifications are needed about them. If we stop fuelling them, then they will soon dissolve and cease to trouble us. And as they dissolve and pass away, then we can reflect : “Are they really me? Is my true nature to be defiled?”
The PāỊi dictionary describes kilesa as an obstacle to spiritual progress, and describes how clinging to kilesa is a major stumbling block to our progress. This Rhys-Davids dictionary also declares that we need to give up and abandon the kilesa to approach perfection.
But this is easier said than done, because it is so easy to get ensnared in defilements. We need some effective techniques to help us realise the ti-lakkhana, so that we may indeed abandon kilesa. Something we can practice when the pain is far milder, when it is still (partly) manageable. When there is no real risk of the serious damage caused by real crisis and trauma.
Mindfulness.
A 5. Mindfulness or sati, the way out of pain. A Discussion.
The term “Mindfulness” is often used these days when people discuss spiritual practice and the healing process. But what are we actually being mindful or aware of ? Is it even possible to be “mindful” of defilements and suffering? How can mindfulness assist transcendence? Let me discuss this easily misunderstood theme in spiritual practice, for it is foundational to the Path.
There are three components of suffering : painful emotions, painful thoughts, and painful feelings.
A 5. Painful Emotions.
By emotions, I mean real disturbance but not to crisis level. The word “emotion” contains the word “motion”. It’s like a house that needs stable foundations. The simple movement of an earthquake can destroy the strongest brick house. The word “emotion” comes from the Latin emovore which means “to disturb.”
So when someone upsets us, and the emotions are running fairly high, it is important to break the momentum of our emotion. To take the first step in reducing the pain to manageable levels.
We can perfectly honest with ourselves : “Yes, I am upset.” This is the first step to restoring objectivity to our experience. Then ask ourselves : “How do I feel right now?”
If this works, we will be able to properly feel the defilement that has seized control. And name it or label it : “Yes, this is resentment. Or frustration. Or disappointment. Or whatever.” And the forcefulness of the emotion will hit us. We can expect fear to arise - being frightened of the emotion. But this does not need to trouble us. We have the courage to feel it, and we need to remind ourselves of this. The pain of the emotion will not kill us.
The purpose of this step is to break the momentum of the emotion, and establish opportunity to slow it down to manageable speed. To break up the massive size of it into manageable portions. Then we can move onto the next level, pain filled and pain driven thought.
A 5. Painful Thoughts.
Having broken the momentum of the emotion, we can focus on thoughts. We need to stop the endless proliferation of pain filled and pain driven thoughts.
We can be perfectly honest with ourselves “What am I thinking right now?” Create a space between thought trains, and give the last piece of the diatribe a name. Label it : “Yes, this is resentment. Or frustration. Or disappointment. Or whatever.”
Then we can grab the brief opportunity, and ask ourselves : “Do I really need to think such thoughts? Do I need to think them now?”
The objective here is to enlarge this precious space between the end of one painful thought train and the beginning of the next. This will also help shorten the next thought train.
It is important to keep repeating this simple step of naming or labelling the painful thought that has just ended. For as long as the painful thoughts keep coming back. This is an excellent opportunity to weaken the destructiveness of pain filled and pain driven thought. Why should we abandon this opportunity to be proactive about our healing and liberation? Why should we allow such filth to persist in our system? Why resort to harmful addictions at this critical stage? They will only make the problem much worse.
This is persistence and commitment, called namah in our sacred songs. namah is the key to our liberation and healing. Let’s stay with our namah, until we have settled down (see section 7 on Deity).
To help us persist with this essential task, we can also be aware of the state of our mind. When our mind is destabilised like this, it is most important to recognise that our mind is destabilised. And know with wisdom.
In our wisdom, we recognise that defilements have indeed invaded our mind, and to some extent they have hijacked our will. But we will wise up to them, and use whatever skill we have to reassert our commitment to our transcendence. In this, we can focus on the impermanence of painful thoughts. Do they really persist forever? Were we really thinking these very same thoughts a week ago, or even a day ago? An hour ago? If not, then will they really stay forever?
We can also look at what is causing these painful noise from arising. If we are pro-active now about our transcendence, then surely this will help prevent further arising of suffering in future?
A 5. Escape from Stimulus.
If we are upset because someone has upset us, then we need to get away from them before we can even start the process of recovery. It is almost impossible to take the above steps while someone is still hassling us. We need to give priority to seeking a short break as soon as possible. It is an essential “call of Nature”, and if the upset happened at work, then the toilet cubicle might be the only suitable place.
A 5. Investigate the Causes.
Having escaped the stimulus, and broken the endless onslaught of painfilled pain driven thought, and we have quietened down a little, then we can start to investigate the underlying causes. Much of our pain comes from the people and pursuits of our lives. What has gone wrong? What have others done to us that is harmful? What have we done to aggravate the problem?
The real answers to these essential questions will not be immediately apparent to us. If they were, we could solve the problem quite rapidly. We need to persist in our investigations, until we can dig deep down, and identify the root causes. Only then, can we decide the best course of action now, and what we need to avoid in future. This persistence is another essential component of our namaḥ.
There are all sorts of resources now available for us to identify what went wrong, including counselling, workshops, self help books, talks by gifted speakers included recordings, and others.
Furthermore, the real solutions often mean major changes to our lives, and these changes are a real challenge. They are more a goal to move towards over time, rather than an immediate fix.
Only when we can properly identify and resolve the root causes of our troubles will the painful thoughts and feelings cease to recur. Please remember this.
A 5. Painful Feelings.
When the relentless onslaught of painful thoughts as finally subsided, the painful thoughts can become just intermittent, and more readily managed. Then we can move onto the next level down in suffering - painful feelings. This is the actual feeling of the defilement, be it resentment, or frustration, or disappointment, or whatever. As distinct from thoughts about the pain.
Let us just feel these painful feelings, uncomplicated by painful thoughts. Let us focus on them, put attention on them. Not thinking about the feelings, but feeling them. We can observe the feeling, with objectivity, with detachment. With the intention of being minimally disturbed and minimally affected by them. Notice the unpleasantness, the suffering, the dukkha. Note any resistance to this. Does fear arise? Do we need to be frightened of our own painful feelings, that are an essential part of being human? Surely we have the courage just to feel them, uncomplicated by painful thought. Let us allow the pain to be there, and not wanting it to go away. And not resorting to harmful addictions!
When we do this, how long does the pain really last? Is it really permanent? If it isn’t permanent, why should we be frightened of it? Let us just endure the pain, without reaction, until it passes.
We can be like the caring mother, who goes to and stays with her little one, when he is troubled by the fears of small vulnerable children. Supporting, reassuring, protecting. For as long as the inner child is still hurting. Not allowing negative thoughts to intrude, disrupt and upset.
And above all, we can reaffirm our commitment to harmlessness and purification. In essence, we set our determination to –
- Cling not to any pain of any kind.
- Make no decisions while we are still upset.
A 5. Meditation Training to make Mindfulness Practise Possible.
However, Mindfulness might be an advanced practice. Perhaps it’s not really feasible until we have trained the mind to let go of all thought, and focus on sensation instead. This is the Heart of meditation for Buddha’s enlightenment.
So I have written a nine session Course in meditation, published on this website, that I now teach to my students. It is the doorway to the philosophy of this website. I recommend you do this Course. It will help you understand what this spiritual practice really is.
Reading these nine talks will not teach you how to meditate. These nine talks explain the method and purposes of this kind of meditation. The discussion feed the thinking mind with ideas that can help with the training.
Meditation is a practical skill learned by private practice. Learning to meditate is like learning to play a classical instrument. Very few people can become accomplished in a just a year or two of practice. Rather, it is a skill we can cultivate over the years, thru regular diligent practice.
I teach this Nature meditation in my forest, so the technique is shaped for the forest environment. Traditionally, people went to the forest to meditate. I did very many meditation sessions in suburban parks when I lived in Perth and Melbourne.
I recommend you use these talks properly. Set up a half hour in some natural place, do your meditation, then read one talk afterwards. Next week repeat the process, and read the next talk. And so on.
In addition, the Wisdom of the East encompasses other themes that can help us in our efforts to liberate ourselves from suffering. So this treatise on spiritual practice contains another 6 webpages beyond ‘mindfulness’ and meditation training. Other webpages on this website also cover additional themes, which can be explored, visit by visit, over the months and years.
Nor should we restrict our skill base just to Buddhist and Hindu themes. Many other techniques of healing and personal development are now taught these days by many kinds of teachers and workshop leaders. There must be something that can help us in our troubles, and we only have to explore.
A 6. Satipatthana Sutta – The Four Foundations of Mindfulness.
The Satipatthana Sutta is a very famous Sutta or discourse of the Buddha, and comes from Theravadan Buddhism. It also describes this practice of mindfulness or sati. It uses a different structure. I hope this different perspective will help you to better understand mindfulness or sati as part of the Way out of suffering, part of the Way to be Free.
It is very long. The middle length version, Majjhima Nikaya 10, is about 9,000 words (Pali plus English), and one translation is 33 pages long. The long version, Digha Nikaya 22, has yet another 8,000 words (Pali plus English) of foundational doctrine added at the end of the basic Sutta. But the useful parts are only about 1,000 words. So it important to be selective when we (try to) make use of this famous Sutta.
This Sutta is full of repetitions, for such scriptures are traditionally recited as a chanting meditation. These repetitions help to memorise the Sutta in oral tradition, and emphasise important points. It’s in Pali, which was the language and dialect of the common people at the time of the Buddha.
But in these modern times, these repetitions encumber the Sutta, making it very awkward, to the point of being incomprehensible. Enough to put many people off.
In addition, much of the first section about mindfulness of the body is literally morbid and repulsive. This can also put off many readers. It is important to be selective, when we (try to) use Buddhist scriptures like this.
So I have prepared a 2300 word discussion of this Sutta, without repetitions, without the gruesome or unnecessary parts. I have included (nearly) all useful stuff, and provided comments to clarify and emphasise. Published here under the heading of Scriptures.
For those passages that I selected, I provide the full text on my other webpage “Satipatthana Sutta Selections”.
References.
1) https://sanskritdictionary.com gives many meanings per word, but accepts only the correct spelling. This online dictionary is linked to https://vedabase
2) http://lirs.ru/lib/dict/Pali-English_Dictionary,1921-25,v1.pdf gives lengthy and detailed translations. Please note the alphabetic sequence it uses, on page 1.
3) www.accesstoinsight.org has a large collection of Buddhist Suttas online, mostly translated by Thanissaro, 1995 – 2015. Several translations are provided for the more important Suttas. It has the Pali but no word-for-word translation.
To access the other nine chapters in this treatise on Spiritual Practice,
click onto the + at the top of the page, then click onto the + again.
©Copyright by Mike Browning, 2021. You are permitted and encouraged to copy text from this webpage and use as you see fit, provided it is not harmful to mantra-translate.
